HOSANNAH to the Son of DAVID: OR A TESTIMONY to the LORD'S CHRIST. Offering it ſelf, indifferently, to all perſons; though more eſpecially intended for the People, who paſs under the Name of QUAKERS.
Wherein not ſo much the detecting of their perſons, as the reclaiming the tender-hearted among them from the Error of their way, is modeſtly endevoured, by a ſober and moderate Diſcourſe, Touching the Light and Law in every man; referring to what is held forth by them in their ſeveral Books and Papers, herein Examined and Diſcuſſed.
By a LOVER of TRUTH and PEACE.
LONDON, Printed by William Godbid, 1657.
IT is recorded in the Holy Scriptures, That many waters cannot Quench Love, neither can the Floods drown it, for love is ſtrong as death: which truth is experimented in him that bears this witneſs, by whom it hath been ſaid (as in another Caſe) I will keep my mouth with a (muzzle, or) bridle, I was dumb with ſilence, I held my peace; I have ſaid, Let days ſpeak and let multitude of years ſhew wiſdome, as for me I am of few dayes, and therefore feared to appear in this matter, ſaying within my ſelf, I cannot ſpeak, for I am a Child: Nevertheleſs while I was muſing the fire burned, and my heart was hot within me boyling or bubling up, and at length brake forth into this enſuing Tract, touching Zions King, wherein my ſtammering tongue was unmuzzled, and I was made to ſay, Thou art fairer than the Children of men, Grace is poured into thy lips; Thy Throne (O God) is for ever and ever, the Scepter of thy kingdome is a right Scepter, and to ſhare with the Children who cry'd Hoſannah to the Son of David. Though there may be (as there hath been, Mat. 21.15. ) ſome that may be diſpleaſed thereat: yet a love to Sions King and to the Children of that kingdome (however diſtinguiſh'd in form or appearance) hath drawn it forth.
The ſubject diſcovers its nature by its name or Title; if diſcouragements of any ſort could have ſtifled it, thou hadſt not been troubled with the reading thereof, it hath been as fire raked up in the Embers of a private breaſt two years and upwards; while it at length is come forth as an untimely birth, or as that, which is born out of due time, labouring under the burthen of being both
Th' one becauſe it hath been done already, by other and better hands, th' other becauſe the perſons, with whom it chiefly treats, are now come to a ſettlement in their perſwaſions, and it is now unſeaſonable to treat them who are already reſolved.
Touching the firſt of theſe I have to ſay; though ſome others have been in this work, as the Harveſtman reaping the ears with his arm, coming forth in the ſtrength of their might with the arm of a man, to help the Lord againſt the mighty.
Yet gleaning grapes may be left, as the ſhaking of an olive tree, two or three berries in the top of the uppermoſt bough, four or five in the outmoſt fruitful branches, the gleanings of Ephraim may well be admitted to follow the vintage of Abiezer: the Babes and Sucklings bear a part in the Chorus; and out of their mouths hath God ordained ſtrength, were it not evident and clear, that the fooliſh things of this world, the weak things, the baſe and deſpiſed things, were the things choſen of God, to make forth his appearance in and by, and wherein he oft times glorifies himſelf, it might, and doubtleſs would have cauſed theſe papers to have diſappeared, which now are proſtrate at his foot, to ſpeak life or death unto at his pleaſure.
As touching the ſeaſonableneſs of the diſcourſe, this alſo is ſubmitted to him: it's moſt certain that in ſome reſpects, it doth ſeem to be brought forth unſeaſonably.
Yet in ſeaſon and out of ſeaſon have their reſpective bleſſing from him in whoſe hands are all iſſues, and that, which in mans accompt may ſeem moſt unſeaſonable, may not ſo be accompted of by him, who judgeth of things as they are indeed, not as in appearance only, and this may be (yea I verily beleeve it is) the fitteſt ſeaſon in ſundry reſpects.
However or whatever the iſſue be, 'tis enough that it's witneſſed to be the effect of an heart affected with the honour and glory of God, and a ſincere deſire of the good and welfare of my Countrymen, however named or diſtinguiſhed, for many of whom in tender bowels I am diſtreſſed, though unknown to them by name: if God peradventure may give them to ſee, that which he would have them ſee.
I have great reaſon to beleeve, that there are many perſons dear and precious to the Lord, whoſe ſpirits are fallen aſleep on the Dalilah's lap of this worlds entiſing pleaſures and preferments, whom the moſt high and bleſſed father of ſpirits will awaken in his holy ſeaſon, and will ſhew them that they are fallen from their firſt love, and that it is not with them as yeſterday and heretofore: but that while their tables are full even to exceſs, that yet leaneſs is entered into their ſoul, and this will be demonſtrable enough unto them, when they compare the preſent with the by-paſt times, which when they ſhall ſee, Oh! what a ſmiting will it procure, as when a dart ſtrikes thorough the liver, and the ſoul is made to mourn in ſecret, and to bleed inwardly, for its backsliding and departure from the living Lord: who knows what a whiſper from the Lord may do, whileſt this poor deſpicable peece is in thy hand, and is anointed by the Lord to be thy remembrancer. Nor have I this perſwaſion (only) touching ſome of thoſe now laſt named: but for thoſe alſo (or ſome among them) who have quit their former profeſſion, which they have made before many witneſſes, and are moved away from the hope of the Goſpel, to the embracing of ſome other thing in ſtead thereof, my purpoſe is not to argue the thing here, but do earneſtly intreat of you to peruſe the diſcourſe thoroughout; let not the adverſary, the Accuſer, diſſwade you therefrom under any pretence whatſoever, but patiently and ſoberly read, and conſider, as you would, that either I or any other ſhould do touching any thing of like nature, that hath or may proceed from any of you, neither ſay 'tis too tedious, nor that 'tis Babel, nor give it any other term of reproach, till you have weighed with due conſideration the things propoſed, and then I am very well aſſured 'twill ſtand in the judgement: how hot or fiery ſoever it may prove.
If any perſon enquire touching the Author, and take offence becauſe he is not named: let ſuch know, that for that very reaſon, viz. to avoid offence, is the name withheld, conſidering how common an error it is for perſons to judge of bookes by the Author, rather than of the Author by the book: and to like, or diſlike the booke (without due conſideration of the matter thereof) as they approve, or diſapprove of the perſon, who publiſheth it: partly to avoid this (too Common) error in many, and partly to give content to my own genius, who am a lover of retirement and privacy: theſe are two principal reaſons, why it's as it is, as to this enquiry: what entertainment it ſhall find at the hands of any perſon, as I know not, ſo neither am I careful, my heart ſuggeſts unto me, that both to the wiſe and unwiſe I am expoſable, my ſtammering may offend the one, and my ſpeech may diſpleaſe the other, nevertheleſs I am made free to be found a ſacrifice to the Cenſure, both of th'one and th'other, if I may therein but find acceptance with him, whom I ſerve in my ſpirit in this undertaking; making this requeſt unto thee for thine own Soul's good, that thou wouldeſt give time to the exerciſe of thy mind, and underſtanding before thou paſſeſt ſentence: be not too ſuddain either in receiving or rejecting the matter laid before thee, not too raſh in Cenſuring, or too fierce in oppoſing but be cloathed in thy right mind.
Put on (as the Elect of God) bowels of mercy, kindneſs, gentleneſs, remembring that the wiſdome, that is from above, as it's pure, ſo it's peaceable, full of mercy, and good fruits: if thou art made free to appear thus accompliſh'd, to help the ſtammering and liſping, to ſpeak more plainly: thy work will be rewarded by him, whoſe it is; and be very acceptable to me, whoſe ſoul is made willing to be one with and in the truth, as it is in Jeſus.
AS God at ſundry times, and in divers manners, ſpake in time paſt unto the Fathers, by the Prophets; and in theſe laſt days hath ſpoken to us by his Son, making forth the diſcoveries of himſelf, in order to our Salvation: So hath Sathan, that old Serpent the Devil, at ſundry times, and in divers manner of wayes, been exerciſed towards the Sons and Daughters of the living God; and in theſe laſt days he hath eminently put forth himſelf, not onely nibling at the heel, but ſtriking at the head of the heirs of Salvation.
Sometimes he acted under the form of a Serpent, as to Eve, Gen. 3.1, 4. Sometimes as a lying, ſlanderous, and falſe Accuſer, Job 1.9, 11. Sometimes as a ſubtil Diſputer, Luk. 4.3, 9, 10. If thou be the Son of God, &c. enforcing the Argument with a miſquoted and miſapplyed ſentence of Scripture, It is written, &c. Sometimes as a cunning and ſubtil Inquiſitor, Matth. 22.17. Maſter, Is it lawful? &c.
2Sometimes he will be a falſe Apoſtle, 1 Cor. 11.13, 14, 15. Sometimes a falſe Chriſt, Matth. 24.24. Sometimes a falſe Prophet, 1 Joh. 4.1. 1 King. 22.21, 22. Sometimes a falſe Brother, Gal. 2.4. Sometimes a falſe Teacher, 2 Pet. 2.1. And all this not in a ſingle, but in a multiplyed capacity: many falſe Chriſts, falſe Prophets, falſe Apoſtles, falſe Teachers; all centring in him, and he in them, either as a Serpent, with ſecreſie and ſubtilty, or as a roaring Lion and Dragon, with open violence and hoſtility; either by his wiſes, Epheſ. 6.11. and devices, 2 Cor. 2.11. beguiling, as he beguiled Eve, Gen. 3.13. & 2 Cor. 11.3. or elſe by his force and violence ſeeking to devour, 1 Pet. 5.8. or as a great red Dragon, caſting ſome into priſon to try them, Rev. 2.10. being wroth with the Woman, and making war with the remnant of her ſeed, which keep the commandements of God, and have the Teſtimony of Jeſus.
And this bloody enterpriſe he carries on, not onely by ſuch Inſtruments as are his owne, who are led captive by him at his will, and in whom he rules, as the Prince of the power of the Air, and in the hearts of the children of diſobedience; but by exciting and ſtirring up the ſpirits of the children of peace to diviſions, emulations, and eminent perſecutions one againſt another; Ephraim to envy Judah, and Judah to vex Ephraim, neither of them remembring that they both are the off-ſpring of him to whom the promiſe was made, and of them who were heirs together with him of the ſame promiſe.
All the envy and enmity centring in him who hath been the Lyer and Murtherer from the beginning, whatever and whoever have been the Inſtruments made uſe of by him, winged with fraud, or armed with violence; He, I ſay, being the All in All of whatever is acted in any Inſtrument againſt the Son of God, and againſt the Sons of God, influencing all his Angels in all their variety of Appearances.
Againſt him in a way of Eminency ſhould every arrow be directed, not ſo much eyeing Inſtruments, as he by whom they are influenced, and by whom they are acted: that like as He (1 King. 22.31. ) ſaid in another caſe, Fight neither with ſmall nor great, ſave only with the King of Iſrael. Or as they in the Prophecy (Ier. 51.3. ) were directed touching Babylon, Againſt him that bendeth let the Archer bend his bow, againſt him that lifteth up himſelf in his Brigandine; which is alſo the main ſcope of this enſuing Tract.
3This lying Murderer, as he hath been buſied from the Beginning to beguile and to deſtroy, if it were poſſible, the very Elect; ſo even at this preſent time alſo hath he laid his bait, his ſnare, his Engine, exerciſing the part of a crafty Fowler, on purpoſe to deceive, as much as in him lies, the remnant of the ſeed, by ſending abroad certain Inſtruments under great diſguiſe of purity and piety, clothing them with the titles of Apoſtles and Meſſengers ſent abroad to preach the everlaſting Goſpel, whoſe diſtinction among men is, that they go under the name of Quakers.
The conſideratien of whom, together with their Principles, (though in all faithfulneſs and tenderneſs I teſtifie my ſoul is drawn forth, not ſo much againſt the perſons of any, as againſt him that acts them) is the ſubject matter of that which follows, as was hinted before.
I find it commended in the Church of Epheſus, that her Angel had tryed them which ſaid they were Apoſtles, and were not. And the Apoſtle John adviſed, I Joh. 4.1. Beloved, believe not every ſpirit, but try the ſpirits, whether they be of God: for many falſe Prophets are gone out into the world. Which advice he gives unto his beloved: Little children, let no man deceive you.
Such conſiderations as theſe have (in the power of God) wrought up unto great ſearchings of heart, and ſtrong inquiries after the pleaſure of God, and the knowledge of his truth; which according to the ſmall meaſure thereof received, hath had its improvement in the comparing of ſuch things as came to my hands from time to time, endeavouring if by any means I might attain to the knowledge of the principle.
But as the Perſons were divers, and their Books and Papers very many; ſo I found it very hard and difficult to gather up what was ſcattered here and there, to make out any entire Peece, though ſome competent progreſs was made in that endeavour, with a mind very much freed from prejudice; and among other things, I met with theſe paſſages:
Be willing to be guided by that, and that will lead you to repentance? It will be a Teacher to thee, teaching and directing5 thee in righteouſneſs, purity, holineſs, &c. Parnell, tryall of faith, p. 5. 6. 7.
Loving the light, it will guide you to God from all men, that you need never look at man more.(Farnw. Diſcov. p. 12.)
To the al-ſeeing Eye, that light in your Conſciences, I direct you. The wiſe mans eye is in his head, which eye is the light in your Conſciences, being guided by it, it will lead you to Chriſt, who is your Head.(Letters, p. 3. 5.)
Hearken to the light in your Conſciences, that is your Teacher, if you do not obey, it will be your eternal Condemnation: Hearken to it, and your ſoul ſhall live.A true Diſcovery, I.C. p. 17. 18.
By all which, as alſo by much more, which is to be found in many of their Books, under variety of Expreſſions, it's to be obſerved:
That a great part; nay, the main Foundation of this their great building, is the Light, wherewith every one that cometh into the world is enlightened; and this is held forth under theſe two branches; viz.
Theſe things among many other, are naturally included in the Sentences before repeated, which being examined and compared with what the Scriptures teſtifie touching them, it will evidently appear, that although the Enemy hath made to himſelfe a ſtrong hold, yet the Father of lights hath diſcovered him, and his Covering is found too ſhort and too narrow to hide him; and Wiſdom's children will acknowledge it, when the veil is pluckt off, and the diſguiſe diſcovered and detected.
It may not be unmeet for the more clear and faire diſcuſſion, as alſo for the better ſatisfaction of ſome, to lay downe ſomething poſitively touching this matter, according to the two branches aforementioned, rather than to treat them oppoſitely by way of Controverſie, at leaſt in this place; reſerving the examination of them, and their proofs (if any there be) till afterwards: if God peradventure may pleaſe to give unto any Repentance to the acknowledging of the Truth, 2 Tim. 2.25, 26. and that they may be recovered, &c.
THE Spirit of the Lord doth teſtifie by the Apoſtle, 1 John 1.5. that God is light. Who being altogether in himſelfe the fountain-light, covering himſelf therewith, as with a garment; and dwelling in the light which no man can approach unto. So none may be ſaid to be light, but God, that is to ſay, Originally ſo.
But in ſubordination to him, there are many derivative lights, lighted up by him, being his Off-ſpring; and ſo is he the Father of lights.
1. The Lord Jeſus Chriſt, conſidered as he is the anointed Saviour, the Son in ſubordination to the Father, as he ſuſtains the office of a Mediator, the Man Chriſt Jeſus, as ſuch, he is a derivative light. But ſo as that he is the Sun-light, far above all other lights, which it ever pleaſed the Father of lights to light up: he in whoſe face the glory of the Lord ſhines forth. As the Sun (but in much more eminency and tranſparency) is the Compendium of all light; ſo is the Lord Jeſus Chriſt the great and glorious Sun of righteouſneſſe, in whom dwels the treaſures of wiſdome and knowledg, of light and life.
2. There are the Angels, thoſe miniſtring ſpirits, thoſe flames of fire, thoſe ſtar-like ſparkles of light: Theſe are lighted up by the Father of lights, who alſo is called the Father of Spirits, Heb. 12.9.
3. There is alſo another ſort of light, which is likewiſe lighted7 up by the ſame Father of Lights and Spirits, and that is the Candle-light of Mans ſpirit, ſo called by the Lord himſelf, Prov. 20.27. The ſpirit of a Man is the Candle of the Lord. It is a light indeed, yet but a Candle; and though the Candle of the Lord [yet inferiour to other lights, lower than the Angels.] It hath its ſubordination, its limitation, its bounds are ſet how far it ſhall be exerciſed; and that will appear in the ſecond Branch, when we come to ſhew, what it doth, or can do.
Q. 1. But firſt let us conſider? What the light in every man is?
Anſw. The Light in every man is the Spirit of every man, which is in him, and without which he could not be a man; which Spirit of a man is by the Scripture teſtified to be the Candle of the Lord: Every mans ſpirit is derived unto him from the Father of Spirits, and is a Candle of the Lords lighting up, as he is the Father of Lights.
This Spirit of a Man is underſtood to be the Reaſon of a man, or the Underſtanding of a man, that whereby he is adapted to know his Creator, and the end of his Creation; viz. who made him, and why he was made; alſo how he ſhould anſwer the end of him that made him, according to that of David, Pſal. 95.6. O come, let us kneel before the Lord, our Maker, for he is our God. And Pſal. 100.3. Know ye the Lord, he is God, it is he that made us, and not we our ſelves. And the end of Gods making us is expreſt in the 2 verſ. Serve the Lord, &c.
We ſhould therefore ſerve God, who hath made us, becauſe he therefore made us, that we might ſerve him: And this lies not onely in Reaſon, but in Nature alſo, ſo that the very nature of the thing requires this of all mankind, as appears, Jer. 2.10, 11. by an argument drawn from the Nations, and their falſe gods. Gods making man, and mans ſerving God, are terms reciprocal, they look each other in the face, as the winged Cherubims did, which Moſes was commanded to make, Exod. 25.20. and anſwereth each to other, as face doth to face in a glaſs, Jam. 1.23.
Hence it follows, that as God did make man, that he might ſerve him, and ſet up a light in him to ſee by, both whom he is to ſerve, and how he is to ſerve him; together with the Reaſon thereof, becauſe God had made him: there muſt needs be together with the light ſet up a Law implanted in him, which Law is called Light, Prov. 6.23. whereby the will and mind of his Creator was impreſt upon him, and made known unto him, and he by his candle-light8 ſufficiently qualified, to ſee it, and to underſtand it, together with the Reaſon and Reaſonableneſs thereof; which became an aggravation of his Tranſgreſſion, Rom. 1.19, 20, 21, 25, 26. God made Man upright, but they ſought out many inventions.
Q. 2. Let us conſider, What doth this Light or Candle of the Lord in every Man?
Anſw. Solomon by guidance and inſpiration of the Spirit of the Lord, ſaith, It ſearcheth all the inward parts of the belly, Prov. 20.27. though when it was firſt lighted up, and ſet a burning, it was aſcendant, and moved upward with its torching aſpiring flame; while man remained upright (as God at firſt made him) his light aſcended: He could look his God in the face, he could come before his preſence with gladneſs, and ſinging, and ſerve him that had made him.
But when the thief had got into his Candle, though it put it not quite out, for then he muſt have been extinct alſo himſelf as Man, for no Candle of the Lord, (i. e. ) no Spirit of a Man, no ſuch thing as a Man at all: they ſtand and fall together, as dry bones without skin and fleſh, and theſe without ſpirit makes no Man; I ſay then, when the thief had got the candle, and dim'd the light, and lowred the aſpiring aſcendant quality, and now it burns downward, and diſcovers the things beneath, ſearching all the inward parts of the belly, now the fire burns inward; this Candle of the Lord is exerciſed in diſcovering the iniquity and tranſgreſſion; driving man through fear from the preſence of God; the Candle ſhewed Adam his Tranſgreſſion, which made him through fear hide himſelf, Gen. 3.10. As it was then; ſo is it now.
And this is the proper effect of the Candle of the Lord, (the Spirit of every man) that it ſearcheth all the inward parts of the belly; or as the Apoſtle ſaith, It intermedleth with the things of a man, 1 Cor. 2.11. For what man knoweth the things of a man, ſave the Spirit of a man, that is in him? But the deep things of God none knoweth (or ſearcheth out) but the Spirit of God.
This effect or operation of the Spirit of a man, whereby it looks upon and ſearches out the things of a man, diving into the inward parts of the belly, is ſuch an act of underſtanding, as is both direct and reflex. It looks at the thing done, or to be done; and knows when it is done, and that it is done; and this is ſcience or knowledge performed by a direct act of the underſtanding. But when the underſtanding conſiders what it hath done, or is about to do, and9 reflects upon ſome certain rule or law, according to which, his action is done, or not done; this reflex act of the ſoul is called conſcience, (i. e. ) knowledge together with ſomething elſe; and it is much more than bare ſcience, and to the making up of this, there muſt of neceſſity be the preſence of a law, with which a perſon muſt know-together-with-it; and this knowledge-together with another is conſcience.
For the light ſimply conſidered makes not any thing that's done, to be good or evill; but by a reflexion upon the law, & comparing its regularity or irregularity therewith, its conformity or non-conformity thereunto, thence ſprings the ſentence of the goodneſſe or evilneſſe of the action; the light manifeſts the deed done, the Law diſcovers the quality of the action, according to that of the Apoſtle, Rom. 3.20. By the Law is the knowledge of ſinne; Now according to the conformity or non-conformity, that a mans actions bear to the Law, ſuitable thereto will be the ſentence it will give, and anſwerable to the ſentence the Law pronounceth, will be the Excuſation, or Accuſation of the perſon, according to Rom. 2.15. Which ſhew the work of the Law written in their hearts, their conſciences alſo bearing witneſs, and their thoughts meane while excuſing or accuſing one another.
As the Lamp, Torch, or Candle, which the Lord lighted up in Man, though it is become exceeding dim in compariſon of what it was before the theef took it, yet is not annihilated nor ceaſeth to be, for then man could not exiſt, he ſhould alſo ceaſe to be: So likewiſe the Law of God, which at firſt was plainly to be read, being written in man's heart, is now not ſo obliterated, or obſcured, but that there is yet left ſufficient to render God righteous in his proceedings againſt the ſons of men, who hold that meaſure of the knowledge of God (which is left in them) in unrighteouſneſs, or who like not to retain God in their knowledge, ſo farre as he is manifeſt in them, or ſhewn unto them, viz. in his eternall power and God-head, which they not abiding in the acknowledgement of will render God righteous in his proceeding againſt them, and leave them inexcuſable before him.
Should there not be ſo much of the Law, as to diſcover the actions which are done in the fleſh to be good or evill, and ſet the conſcience upon the work of accuſing or excuſing, where elſe ſhould the Lord have a witneſs for himſelf in Men, and how elſe ſhould God be juſt in judging the world; ſtopping every mouth, and declaring10 his proceedings righteous, in rendring to every man according to his deeds, which time is called the day of the Revelation of the righteous judgement of God, Rom. 2.5, 6.
Seeing then 'tis the property of light to make manifeſt, or diſcover, and this at moſt is but ſcience, the exerciſe whereof is either direct or reflex, reſpecting the time paſt, preſent, or to come, wherein it hath a moſt ample latitude to expatiate it ſelf according to the variety of objects, whether within it or without it, even to wonder and admiration, yea, and ſo farre as to me appears, beyond my expreſſion.
Nevertheleſſe it looks upon its Objects as it finds them, though it makes manifeſt every thing within its ſphear as to matter of fact, yet it gives being to nothing; its all eye (as I may ſo ſay) it ſees all that's done, but does nothing; it neither likes nor diſlikes, approves nor diſapproves, but as its in conjunction with a law, and hath reflection upon it; and thence proceeds the names of good and evill, of lawfull and unlawfull, thence alſo the arguing, and redarguing, the accuſing and excuſing, and now ſcience is become conſcience.
By all which it doth appear, that the candle of the Lord, or the ſpirit of a man, is a great light, though but a candle, yet its of the Lords lighting up, and though it fall (beyond all utterance or conceiving) ſhort off the virtue, which once it had, having this blot upon its glory, that whereas when it firſt came forth of the hands of him that formed it, who is the Father of ſpirits, Heb. 12.9. it was then converſant with him primarily, and immediately, yet ſince it hath been dimmed, and well nigh extinguiſhed (as it was in the tranſgreſſion) its now exerciſed moſtly, and principally about the things of the belly the things of a man, the things of it ſelf: it hath therein a great ability in point of manifeſting and diſcovery not only as they are obvious and apparent, but as they are occult & hidden, ſearching out the ſecret things of the belly: Nor is its ability only (though moſt here) but it is able to feel and ſeek after God his Creatour, Acts 17.27, 28. and in a great capacity of knowing much of him (as ſuch) at leaſt his eternall power and God-head, Rom. 1.19, 20.
Yet its excellency is heightned, and much advantaged by its concomitant the Law of its Creatour, which as a glaſſe reflects and returns face for face, and diſcovers not onely the face, but the ſpots alſo that is in it: Hence there is a neceſſity of conſidering ſomewhat further touching the Nature of the Law in conjunction11 with the light in every man, by which will appeare, what the light in every man can do, and conſequently what it cannot doe.
Foraſmuch as together with this Light or Candle of the Lord, there is a law impreſs'd on mansheart, upon which this light reflects; which doth as truly diſcover the quality of his actions, as the light diſcovers the actions themſelves. And as Adam gave names to the creatures, and as he named them, ſo were they called; even ſo doth the law in man's heart give names to all his actions, according to the proper nature of their agreement, or diſagreement with the mind and will of God; and this reſpects as well the ſecret thoughts, and intents of the heart, Heb. 4.12. as the outward actions, and in this reſpect the Law is called light, in like forme of ſpeaking as this is uſed, Matth. 24.27, 28. the Cup for the wine in the Cup.
This law conſidered as it is in God is but one, as in the fountain of wiſdom and juſtice: as the light in him is but one, though diverſly communicated and diſtributed, yet he onely is the father of lights: So in him the law is but one, though differently exhibited and made known according to the variety of the ſubjects, who are to be governed by it (among whom man is chief.)
As man is conſidered the ſubject of it, ſo it is diſtinguiſhed according to Scripture phraſe into the
Rom. 3.27. both theſe are diſtinguiſhed again into the Law written & unwritten: the ſubjects of the law under the firſt conſideration (i. e. ) of works, though they have the law written on their hearts, and do by nature things contained in the Law, yet many of them not having the poſitive or written law, as others had; theſe are ſaid to be without law: as they indeed were in compariſon of thoſe to whom the outward poſitive written Law was added, Gal. 3.19.
Nevertheleſſe they were not poſitively without Law, (for then they could not have been guilty in any reſpect, for its evident, that where there is no law, there is no tranſgreſſion, Rom. 4.15. ) but comparatively they were without a poſitive declared written Law, according to that divine teſtimony, Pſal. 147.19, 20. He ſheweth his word unto Jacob: his ſtatutes and his judgements unto Iſrael. He hath not dealt ſo with any nation: and as for his judgements, they have not known them.
Theſe having the law written upon their hearts, and by the Candle of the Lord ſo farre legible as to evince God his eternall12 power and God-head, leaving them therein without excuſe, Rom. 1.19, 20. Manifeſting that this God, whoſe eternal power, and God-head revealed in them, or ſhewed unto them, was to be loved with all the heart, and all the minde, and withall the ſoul (implyed in that word (as before hath been declared) Pſal. 95.6. Pſal. 100.2, 3. Making and ſerving being correlatives; his making and our ſerving being neceſſary dependents, as the Apoſtle argues the ſame caſe in the point of redemption, ſaying, Ye are bought with a price, &c. therefore glorifie God with your bodies, and ſpirits, for they are his, 1 Cor. 6.20. (but of this anon in its place;) this I take to be the ſumme of the firſt Table of the Law, and is written on the heart of the naturall man.
The other Branch or Table of the Law comprehended in theſe words, Thou ſhalt love thy neighbour as thy ſelf, or whatſoever ye would that men ſhould do unto you, do ye likewiſe unto them; This alſo is written on the table of the heart of every man, notwithſtanding it be not written in Characters, i. e. letters and ſyllables, and become a poſitive law to them, yet its there, and men doing (as the Apoſtle phraſeth it) by nature the things contained in the law (though they be in compariſon of others without law) are a law to themſelves, and hereby they ſhew the work of the law written in their hearts, Rom. 2.14, 15. which is a cleere demonſtration of the truth hereof.
It is witneſſed by our bleſſed Lord Jeſus, Mat. 22.37, 38, 39, 40. that to love the Lord with all the heart, with all the ſoul, and with all the mind, and to love ones neighbour as ones ſelf, on thoſe two commandments hang all the Law and the Prophets; & it is evident that this in its meaſure is effected by them, who are ſaid, by nature to do the things contained in the law; whence elſe ſprings all thoſe ſtumblings upon a Deity, and groping and feeling after a worſhip, and religion ſuitable to what is apprehended of God; and herein, though the candle burn ſo dimme, that the poor ſoul feels after this, as they for the door of Lots houſe; yet in the other part or table of the law they have much more cleerneſs of diſcovery of the things of a man, (accounted the morall virtues) they declare with a broad day-light (as it were) that theſe are written there.
The whole amounting to this, that thoſe who live without the law, i. e. the law as it was committed to writing, and delivered by the hand of Moſes, according to the appointment of God: yet in theſe God hath not left himſelf without witneſs, but hath written13 on their hearts the ſame law for ſubſtance, which he afterwards enlarged by the hand and adminiſtration of Moſes, and added this to the former, becauſe of tranſgreſſion (either to reduce the tranſgreſſor, or to aggravate the tranſgreſſion) that ſinne might be made exceeding ſinfull.
And therefore God may juſtly proceed in judgement againſt the tranſgreſſions which are committed againſt him, and his law, as the Apoſtle argues, he having left all men without excuſe, by giving them a light or candle in their heart, by which they might ſee to read the things contained therein.
But if thoſe, who have onely the law of nature, and do not by nature the things contained in the law, be puniſhable, and Gods proceedings therein juſtifiable (as indeed it is) as hath been often minded before: of how much ſorer puniſhment think we ſhall they be thought worthy, who tranſgreſs under this additional declaration of the Will and Law of God committed to writing, with thoſe large annotations, and marginal notes (as it were;) this muſt needs be a great aggravation, this new edition of the law muſt needs bring a further addition of guilt to the tranſgreſſours thereof.
Man or the children of men thus differenced and thus enlightned by the candle of the Lord in them, are the ſubjects of the law, in the firſt ſenſe, as it is called the law of works, Rom. 3.27. or the old covenant: In which conſideration God hath concluded all under ſin, Rom. 3.9. and ſtopped every mouth, and rendred all the world guilty before him by the ſentence of the law, conſidered as afore, Rom. 3.19. foraſmuch as the tenour of the law being this, viz. Do and live, and Curſed be every one, that continueth not in all things which are written in the law to do them, finds no man able to perform it in all things, for that all have ſinned and come ſhort of the glory of God, Rom. 3.23. the Spirit of God teſtifying, that the law, though in it ſelf, holy, righteous and good, yet was weak through the fleſh, Rom. 7.12. Rom. 8.23. So that what could not by it be effected was accompliſhed by the law of the ſpirit of life in Chriſt Jeſus, Rom. 8.2. oppoſed to the law of ſinne and death, as the law of faith is to the law of works, Rom. 3.27.
Touching which Law (as being the next branch in the diſtinction) and the light accompanying it, it will be neceſſary to ſpeak.
14The law of faith (which is the ſecond branch in the diſtinction) is a law founded in God, as in the fountain: and as the former, that is, the law of works, or of the firſt covenant, proceeded from the Wiſdom and Juſtice of God, as being a juſt and equall thing, that he ſhould be ſerved by thoſe whom he made to ſerve him; ſo this law of faith ownes it ſelf to the mercifulneſs, and goodneſs of the ſame God towards ſuch as had forfeited all into the hand of juſtice, for it had been a righteous thing with God, to have taken vengeance upon the forfeiture.
The foundation of which law of Faith, or ſecond Covenant was laid in that word of Grace, or rather on Chriſt in the promiſe, that is, the ſeed of the woman ſhall break the head of the Serpent, Gen. 3.15. and is of as large extent, as the former of works; if we conſider
The Object is the Lord Jeſus, who is propounded in the promiſe, as the repairer of the breach, and the reſtorer of the paths to dwell in, according to that teſtimony, Pſal. 75.3. The earth and all the inhabitants of the earth are diſſolved: I beare up the pillars of it. And thus by him all things conſiſt. Col. 1.17. holding forth a ground of return to God, from whom man by the tranſgreſſion was turned aſide, and through fear had hid himſelf, Gen. 3.10.
The Subject was the firſt man, and in him all man-kind who were not onely privileged by this promiſe by being put into a poſſibility and capacity of being renewed again by repentance (which condition the firſt covenant had in it, for that left no roome for repentance) but they were alſo hereby obliged to believe in him, who was promiſed to break the Serpents head to deſtroy the deſtroyer, and to lead captivity captive.
How farre the Law of faith may be ſaid to be written on every mans heart (as the former law of works) is not given unto me to underſtand; only this glimpſe I have of it, that it appears to have had an influence on the heart of man (from the propoſing of the promiſe aforeſaid) by thoſe ſacrifices, which were offered up to God before the publication of the poſitive law: wherein as well Cain as Abel offered ſacrifice Gen. 4.4. I therefore call their offerings ſacrifice, becauſe they are ſo called Heb. 11.4. 〈…〉〈 in non-Latin alphabet 〉1 Cor. 10.18.
Abels ſacrifice was mingled with faith, offered up upon the true Altar, witneſſed unto by Gods acceptation, and by faith he obtained a good report among the Elders, Heb. 11.4. with whom he had received the ſame ſpirit of faith. But with Cain and his ſacrifice15 it was not ſo, nor accepted as ſuch: nevertheleſs it appears to me from hence, that there was the power of a Law of faith, as of works upon them both and they equally obliged thereby; only the one offered a ſacrifice as an obedience of faith, the other in form without faith, and as it were by the works of the Law, Rom. 9.32. Nevertheleſs in obedience to the ſame law of faith, for as much as he offered ſacrifice alſo (though not in faith) the one had faith in his heart, and Chriſt in his eye as a redeemer and reſtorer, the other was wanting at leaſt in faith, which ſhould have ſeaſoned his ſacrifice.
They both had equal obligation from one and the ſame law of faith, which looked at Chriſt as its object, as the law of ſacrifice did imply, whether propitiatory, Heb. 9.22. or gratulatory, Levit. 7.12, 15. Pſal. 107.22. Both yeelded obedience to the law of faith, in what was outward in the Act: only Abel had an eye open to him that was inviſible, as the object of his faith carrying him above the Act.
So that the law of faith doubtleſs reſpected all the race and generation of mankinde by way of obligation from the giving of the promiſe; but the children of the promiſe are counted for the ſeed: like as it is ſaid, All are not Iſrael, who are of Iſrael, Rom. 9.6. though all the family of Abraham were greatly privileged, Rom. 3.2. and 9.4. and obliged: So likewiſe all the race of mankinde are greatly privileged by virtue of the promiſe or promiſed ſeed in whom all the nations are bleſſed, yet not all Nations but the children of the promiſe are counted for the ſeed, according to the tenour of that word, 1 Tim. 4.10. Who is Saviour of all men, eſpecially of them which beleeve.
A common Salvation is extended to all Men by Jeſus Chriſt, Jude 3. and all men are bound to beleeve and repent, that they may be ſaved, Act. 17.30. John 3.16. But the ſpecial Salvation is to them only, who have obtained like precious faith, 2 Pet. 1.1. (i.e.) the faith of Gods elect, Tit. 1.1. the faith of the operation of God, Col. 2.12. theſe are they which are reckoned or counted for the ſeed, Gal. 3.7, 9, 29. theſe are they to whom the righteouſneſs of God, which is by faith of Jeſus Chriſt is manifeſted unto all, and upon all them that beleeve, Rom, 3.21, 22.
As the law in the firſt conſideration, i. e. of works was Gods firſt-born, and man was fitted for the work thereof, while his bow abode in ſtrength: God having made him upright, Eccleſ. 7.29. So the16 Law in the ſecond conſideration, i. e. of faith (whoſe foundation was laid in that bleſſed word of promiſe, Gen. 3.15. ) lay in the ſame womb and boſome of eternity, for they were twins; And though that ſtept out firſt, declaring the Majeſty of him whoſe Image it bore, yet this caught its Brother by the heel, declaring the infiniteneſs of the Mercy and compaſsion of him, whoſe Law it was, proclaiming the Lord, the Lord, gracious, long-ſuffering, &c. No ſooner is the Tranſgreſsion detected, but the Redeemer is promiſed; Oh the heighth, and depth of the riches of mercy, who kiſſed Juſtice, and overcame it, Pſal. 85. Mercy and Truth met together, Righteouſneſs and Peace kiſſed each other; nor doth this latter deſtroy the former, nay it eſtabliſheth it, Rom. 3.30, 31.
Like as when the Law of the firſt Covenant was engraven on tables of ſtone, it did not at all diminiſh or leſſon the glory of that which was written upon the heart, nay it did augment the luſter thereof, and made it more legible: ſo neither doth the Law of faith deſtroy the Law of works, nor make it void; nay it doth eſtabliſh it, for as much as it no way diſpenſeth with its ſubjects ſervice, nor acquits them of their duty, ſave only of the manner and end of the ſervice: As it was performed in the oldneſs of the letter, now it muſt be performed in the newneſs of the Spirit, Rom. 7.6. but it muſt be obedience ſtill; Loving the Lord our God, with all the heart, with all the minde, with all the ſoul, with all the ſtrength, and our neighbour as our ſelves: this is not diminiſhed or made void by the Law of faith, it only requires Newneſs of Spirit in lieu of Oldneſs of letter.
Theſe two conſiderations of the Law went hand in hand together all along thorough the old adminiſtration.
From righteous Abel to the end of the Catalogue of all the cloud of witneſſes, who were ſubjected to the firſt diſpenſation, dying in faith, ſaluting though not poſſeſsing the promiſes, they ſeeing him, who was inviſible, their faith did not at all leſſon their obedience: nay it winged their obedience; It was the ſalt, that ſalted every ſacrifice, Mark 9.49. For without faith its impoſſible to pleaſe God, Heb. 11.4, 6.
This Law of faith however it ran along as the bloud in the veins, and was that, which led to God through every ſervice, and in every ſacrifice, was nevertheleſs veiled under great obſcurity, and under much darkneſs; The Spirit thereof did teſtifie of the ſuffering of Chriſt, and of the glory, which was to be revealed; but it teſtified of17 them, as of things a great way off, the promiſes whereof they ſaluted, but poſſeſſed not; the way into the moſt holy not being open, or made manifeſt, while the firſt Tabernacle was yet ſtanding, Heb. 9.8.
This double kinde of ſacrificing ran all along thorough out the whole diſpenſation in as many as retained the Law of ſacrifice, and caſt not off utterly the Knowledge of God, which the moſt part did as the Apoſtles argument, Rom. 1.21, 26, 28. makes it evident. For as much as all along there was a Remnant having an eye upon the promiſe, obtained a good report, and the Savour of them in Divine Teſtimony remains to this day as a Cloud of witneſſes.
This Law of faith as it ſprung not with mankind in Nature; but was added by occaſion of the Tranſgreſſion (for it ſucceeded that as a plaſter doth the wound,) it was not written in the heart of the natural man as a thing juſt and equal: For God to remake, and to redeem faln man, into whoſe heart it could not rationally have entred, that there ſhould ever have been a way found out in juſtice, or equity, or with a due ſaving of the truth of him, that made the Covenant, that man ſhould be put into a capacity, or come under a poſſibility of being preſerved (having tranſgreſſed) and yet God be righteous, ſeeing there was no term or condition in the Covenant, which God made with him looking that way (for tranſgreſſing and dying were the termes reciprocal) but it was of meere grace, that the promiſe was made, and was indeed the opening of a dore of hope in a poſſibility of returning for man, which was run away from God.
This laying the foundation of a better hope by which man might be recovered and encouraged to draw near to God, was as far above the reach of the natural man to know or expect as the heavens are above the earth, yea as the thoughts of God are above the thoughts of man: this Law then is not natural but ſupernatural; not ſpringing up together with man, as that of workes; but is added through grace, Pſal. 75.3. (Ex abundanti) and ſuch as this Law is, ſuch is the light, which accompanies it, and the enlargement of the one 2is the enlargement of the other alſo, as will evidently appear by what follows.
I ſay, this Law of faith or word of promiſe being extended to all mankinde, holding forth a poſſibility of mans return to God upon terms of faith and repentance, implyed in the firſt promiſe, and teſtified in the ſacrifice of Abel, the long ſuffering and patience of God contributing much this way, his goodneſs and forbearance laying18 great obligation upon perſons, theſe viſible things of God holding forth the inviſible or ſecret purpoſes and Counſels of his heart towards returning ſinners, and calling and crying out to man upon that account to return to him by repentance, from whom by tranſgreſſion, he was departed: by which footſteps of God man might trace a poſſibility of Redemption through beleeving in the promiſed ſeed, as by the former, viz. The viſible things of the Creation, he might diſcern, the Eternal power and God-head of him by whom he was made and created: So that in this alſo, as in the former, God hath not left himſelf without witneſs even to the natural man; but hath given him occaſion, and opportunity to feel after God, as thus conſidered.
The print and impreſſions of mercy being ſtamp'd upon every out-coming of the Lord, which upon the terms of the firſt Covenant was not diſcernable, ſpeaking nothing but wrath and terrour and trembling, according to that of the Apoſtle, Rom. 4.15. The Law worketh wrath, &c. And that juſtly upon every tranſgreſſour, yea for every tranſgreſſion; for it is written, Curſed be every one, that continueth not in all things written in the Law do them, Gal. 3.10. & Deut. 27.26. So that God hath left man in great meaſure without excuſe even in this reſpect alſo, holding forth ſuch diſcoveries, as whereby he might diſcern a poſſibility of the recovery of his forfeited eſtate, evidenced and manifeſted in the patience, bounty, long-ſuffering, goodneſs, and mercifulneſs of God toward him a ſinner, to whom it was at firſt ſaid, In the day thou eateſt thereof, thou ſhalt ſurely dye, or dying, thou ſhalt dye, inſtead of which ſeverity, Behold goodneſs, and forbearance interpoſing and leading to repentance, Rom. 2.4. And this in relation to man as a man: while he is endued with no other light, than that which is common to him as ſuch, that is, the ſpirit of a man, which is the Candle of the Lord, by which he may not only ſee the things of God as his Creatour, that is, his eternal power and God-head, and what hath dependence thereupon in relation to the firſt Covenant, or Law of works.
But a crevice is opened into the diſcovery of the Redemption promiſed as the ſubject of the ſecond Covenant upon the termes thereof in relation thereunto as to a law of faith evidenced by the promiſe to as many as the ſound thereof ever came. Yea all mankinde in the forbearance, goodneſs, and long-ſuffering of God, though unto them, but as unto natural men: and this diſcovery ſhining19 forth through natural appearances, Act. 14.17. Rom. 2.4. Yet ſufficient to leave himſelf a witneſs in man from theſe diſcoveries, evidencing a reprieve from immediate deſtruction, which the tranſgreſſour hath merited: and opening a dore of hope for pardon, and remiſſion through the riches of the goodneſs and forbearance of God; ſufficient to engage the heart of a natural man to ſeek the Lord, and to feel after him, if poſſible he might finde him in this capacity as a Redeemer, even as in the former capacity, he might diſcover God as his Creator and Maker.
And though Mans greater impotency will be found in this, than in the former, yet is it his duty no leſs here than there: and he no leſs excuſable for not being found exerciſed in the endeavour after it. God having left himſelf a witneſſe in one caſe, as well as in the other, though not ſo the one as the other.
For in the former not only from without by things ſeen were the inviſible things of God diſcovered, but alſo by his Law written in the heart of the natural Man was this diſcovery made of God as his Creator, and his ſubjection to him as ſuch under the terms of that Covenant, viz. Do and live.
But touching this latter Covenant or Law of faith, the diſcovery thereof ariſeth from what is without. It had never been known nor ever thought of; nor ever would it or could it rationally have come into the heart of Man, to have conceived ſuch a thing, but from the declaration of God in his promiſe (which faith made application of in the firſt beleevers) and from the ſeries of his patience and forbearance continued to the race of man-kinde darkely ſpeaking forth the ſame thing with a ſilent, yet conſtant voyce, Pſal. 19.1. Rom. 10.18. ſufficient to leave man without excuſe, and convincing of a poſſibility of being renewed again through the riches of that goodneſs, which hereby call'd and led unto repentance, Rom. 2.4.
Nevertheleſs there was to be another Edition of this Law alſo, as there was of the former (of which there hath been mention made before) That although God left not himſelf without witneſs in thoſe firſt Beleevers, Abel, Enoch, Noah, Abraham, Iſaak, Jacob, Moſes, David, Daniel, and the reſt, of whom to tell time would fail, who were all enlightned with a light ſuitable and proportionable to their object: there was communicated to them a Spirit of faith, whereby they were inabled to behold him, who was the object of their faith: So Abraham ſaw the day of Chriſt with joy; John 8.56.20 and Moſes ſaw him, which was inviſible, Heb. 11.27. Faith ſaw Chriſt through ſacrifices, ſaw remiſſion of ſins in ſhedding of blood, without which there is no remiſſion, Heb. 9.22. Yet notwithſtanding God having provided ſome better thing for thoſe which were to come after, that they without us ſhould not be made perfect, hath in theſe laſt dayes ſpoken to us by his Son revealing the purpoſe and Counſel of his heart by him; bringing Immortality and life to light by the Goſpel, which before was hid from ages and generations, Eph. 3.5. and not ſo made manifeſt.
But in the fulneſs of time, the fountains of the great deep were broken up, and the windowes of heaven were open; and the treaſure of wiſdome and Counſel, which had (comparatively) been hidden from ages and generations (not poſitively ſo) for every Age had its proper meaſure in proportion to the diſpenſation under which it was, yet in compariſon of what was further made out by the appearing of the grace of God giving teſtimony of his great love to the world in ſending his own Son, Rom. 8.3. To dye for ſinners, Rom. 5.8. Yea while they were yet ſinners, and at enmity with him, then to reconcile them to God, Rom. 5.10.
Then I ſay and at this time for the Word to be made fleſh, and Tabernacle among the ſons of men, and cauſe his glory to be beheld as the only begotten of the Father full of grace and truth, without controverſie this was the great Myſtery of Godlineſs, God manifeſted in the fleſh, &c. He had been hid in God long before, but now was made manifeſt, bringing immortality and life to light by the Goſpel, preparing a way into the Holyeſt of all, which way was not yet open, but ſhut up under veiles and ſhadowy darkneſs whilſt the firſt Tabernacle was yet ſtanding; and this God hath done upon terms not of the firſt covenant, that is to ſay, of works, called the old Covenant: but upon the terms of the ſecond Covenant, or Law of faith, bringing in everlaſting Righteouſneſs upon the account of that better hope by which we draw nigh to God, Heb. 7.19.
Thus as that firſt Covenant or law of works, which was witneſſed ſufficiently in mans heart, ſo far as to juſtifie God, and render man inexcuſable for tranſgreſſing it, yet through the bountiful goodneſs of God was afterward engraven on Tables of ſtone, and ſo became a written and legible Law, the keeping of the Oracles whereof was committed eminently to Abrahams poſterity; yet ſo as that the ſound thereof went forth among the Gentiles far and near, who21 alſo might be admitted upon the terms thereof into the family of the then Iſrael of God, and many taking hold of that Covenant of God were admitted, to whom there was but one Law, as well to the ſtranger, as to him, who was born in the houſe, Exod. 12.48.49.
In like manner this new Covenant which God made with miſerable, fallen, affrighted run-away, hidden, Adam touching the ſeed of the woman, which ſhould break the head of the ſerpent as in the promiſe, Gen. 3.15. this in proceſs of time comes to be drawn from under the veil, and ſo immortality and life comes to light through the goſpel. Which notwithſtanding it were ſo ſufficiently manifeſted from the time it was firſt promiſed, as that the heirs of Salvation did ſee through theſe veils, and beheld him that was inviſible: and all others might have ſeen, and many did ſee, that which left them without excuſe; for with whom was he angry but with thoſe, who had not faith, Heb. 3.11, 18, 19. as with thoſe to whom the Gospel was preached, but did not profit them, not being mixt with faith, Heb. 4.2.
Yet out of the ſuper-abundant goodneſs and riches of grace, Eph. 2.7. commending his love to poor ſinners, God makes this new impreſſion thereof in ſuch large and capital letters, as that it may be read and ſeen of all men, to whom the tidings thereof comes, making publication of this joyful meſſage by the Acclamation of that heavenly Hoſt, who praiſing God ſaid,
Glory to God in the Highest, on earth peace, good will toward men, Luke 2.13.14. bringing good tidings of great joy, which ſhall be to all people, the ſum of which was, There is born this day in the City of David a Saviour, which is Chriſt the Lord, Luke 2.10.11. or, the Lords Chriſt, v. 26. a light to lighten the Gentiles, and the glory of his people Iſrael, v. 32.
Which voyce of this heavenly Hoſt was not like that on mount Sinai, wherein the mount was altogether on a ſmoke like the ſmoke of a furnace, where the whole Mount quaked greatly, and the people, which were in the Camp trembled, Exo. 19.16, 18. but contrarywiſe it was here: Peace on Earth, good will towards Men, and glad-tidings of great joy to all people.
Theſe were the bleſſed openings of the Fathers boſome, bringing life unto light; Revealing the Counſels of his heart, which had been kept ſecret from the beginning of the world, but was now made manifeſt for the obedience of faith among all nations, according to22 the tennor of that Scripture, John 3.16, 17. God ſo loved the world, that he gave his onely begotten Son, that whoſoever beleeveth on him, ſhould not periſh, but have everlaſting life.
Now is the firſt promiſe unbowel'd, and declaration is now made, who is the ſeed of the woman, and what is the Law of faith, and alſo who are the proper ſubjects thereof. Every one to whom the ſound thereof comes is under the obligation thereof: but they only, which do beleeve in Chriſt, ſhall not periſh, but have everlaſting life, and theſe alſo are reckoned for the ſeed.
This then is the tennor and tendency of the Law of faith; That whoſoever beleeveth on Jeſus Chriſt, ſhall not periſh, but have everlaſting life: and this, not occultly but openly declared.
Together with this new Edition of the Law of faith, the Subjects thereof are likewiſe declared to be ſuch, as are to be renewed, to be new made, to be born again, and to have a light implanted in them ſuitable to this Law, as they had a light implanted in them ſuitable to that of works.
That like as the former light ſprang up with them in the natural birth: Man had his candle from the beginning of his Creation to ſee his Creator, and a Law ſprang up with him to ſerve his Maker, that is, to love him with all his heart, with all his ſoul, &c. So now in this new Creation is he in like manner to be endued with a light ſuitable to his birth, he muſt be born of the Spirit, or from above, and therewith to be enlightned to have this Law written in and on his heart; this is a branch of the new Covenant, I will write my lawes in their hearts, &c.
This is that which was pointed at all along thoroughout the old diſpenſation in all the types and ſacrifices, they looked unto Jeſus the Mediatour of this new Covenant, whom God hath ſet forth to be a propitiation through faith in his blood to declare his Righteouſneſs for the remiſſion of ſins that are paſt, through the forbearance of God, That he might be juſt and the juſtifier of him, that beleeveth in Jeſus, Rom. 3.25, 26. and by this law of faith to exclude boaſting.
The Law of works ſpeaking on this wiſe, do and live (or the man that doeth theſe things ſhall live in them) ſets man upon doing for life, or that he may live: and while man is doing he is apt to be boaſting (as he) Luk. 18.11. I am not as other men are, &c.
The Law of faith ſpeaks on this manner, Awake thou that ſleepeſt,23 stand up from the dead, and Chriſt ſhall give thee light, Eph. 5.14. You hath he quickned, who were dead in trespaſſes and ſins, Eph. 2.1, 6. He is made to live, that he may do, and he is made to know, that he is not ſufficient as of himſelf to do any thing, John 15.5. but all his ſufficiency is of God, 2 Cor. 3.5. who worketh in him both to will and to do of his own good pleaſure, Phi. 2.13. here is no room for boaſting nor any colour for any ſuch thing, it is utterly taken away by the law of faith, Rom. 3.27. which empties the Creature of all ſelf-ſufficiency, and leaves it at the foot of him, that quickned it, that gave it life, to enable it to perform every action of life: not as if the Law of faith were deſtitute of works, or the ſubjects thereof totally exempted therefrom. Nay! but notwithſtanding the ſaved ones are to aſcribe the honour of their Salvation to the free and rich grace of God as being meer gift in oppoſition to works, to cut off all occaſion of boaſting; Nevertheleſs its testified, that ſuch are his workmanſhip created in Chriſt Jeſus unto good works, which God hath before ordained, that they ſhould walk in them, Eph. 2.7, 8, 9, 10.
So then the bringing of Immortality and life to light through the Goſpel opens the Myſtery thereof, and diſcovers in plain Characters, that which had lyen hid in former ages, the ſum of all which is this, viz. That it is not in him that wills, nor in him which runs, but in God that ſheweth mercy Rom. 9.15, 16. according to that in Heb. 8.12. for I will be merciful, &c.
This is the well-head, ſpring, or fountain of the Law of faith, from whence flowes all thoſe bleſſed ſtreames of good will toward man: this laid the foundation of mans recovery and reſtauration, and this layes the top ſtone thereof, whereunto all the ſaved of the Lord muſt cry, grace, grace: for his mercy endureth for ever.
This is the Beginning or firſt letter of his Name as it was deſcribed to Moſes, Exod. 34.6, 7. Merciful and gratious, long-ſuffering, and keeping mercy for thouſands, forgiving iniquity, tranſgreſſions and ſins.
The Elect-tryed-pretious-corner-ſtone of this Building is the Lord Jeſus, laid for a Foundation, a living ſtone, and ſuch as he is, ſuch are they, which are built upon him, lively or living ſtones built up a Spiritual houſe, an holy Prieſthood, to offer up Spiritual Sacrifice, acceptable to God by Jeſus Chriſt, 1 Pet. 2.4, 5, 6, 7. and other foundation can no man lay, than that is layd, which is Jeſus Christ. 1 Cor. 3.11.
It is this, which gives boldneſs in the day of Judgment, becauſe24 as he is, ſo are they, that are his, in this world, 1 John 4.17. and this is the honour of all his Saints or Sanctified ones, it is the lot of all the General Aſſembly of the firſt Borne, whoſe names are written in Heaven, Heb. 12. not only of the Saints, which were in Corinth, no nor thoroughout all Achaia, Epheſus, and all Aſia, but all that in every place call upon the name of Jeſus Chriſt our Lord both theirs and ours.
Of this living Stone the Lord Jeſus, and of theſe lively ſtones, viz. they which beleeve on him, doth the new building, or ſpiritual houſe conſiſt; he is not aſhamed to call them Brethren: foraſmuch as he which ſanctifieth and they which are ſanctified are all of one, Heb. 2.11. Nay not onely Brethren, but they are ſo of him, as Children of the Father, He the everlasting Father, Iſa. 9.6. and they the Children of that father, Heb. 2.13. Behold I and the Children that thou haſt given me; He the Root, and they the Off-ſpring, he the head, they the Members: they are ſo of him, that they have no ſubſiſtance without him, which, as it is true of all mankinde in general, yea and of all things, that have being, that he bears up the pillars thereof, even he, who is the Brightneſs of his Fathers glory, and the expreſs Character of his Hypoſtaſis or ſubſtance; he bears up or upholdeth all things with the word of his power, Heb. 1.4. who is before all things, and by him all things conſiſt, Col. 1.17. I ſay, though all things own themſelves to him for that Exiſtence, which they have, as upheld by him, and conſiſting in him, he being the Saviour of all men, and of all things, according to that in Pſalm 36.6. Thou ſaveſt Man, and Beaſt.] I rather uſe the word Saveſt or wilt Save than Preſerveſt (though the latter be uſed by the Tranſlators) becauſe I finde themſelves have ſo rendred the ſame word elſewhere, viz. Eſa. 45.17. Iſrael ſhall be ſaved with an everlaſting Salvation, as alſo in the 118. Pſa. 25. verſe, Save now, where the words〈…〉〈 in non-Latin alphabet 〉are rendred by the Septuagint,〈…〉〈 in non-Latin alphabet 〉, which Prophecy hath an eſpecial reference and relation to Chriſt, as may appear by the particular application thereof to him by the Children crying in the Temple, and ſaying〈…〉〈 in non-Latin alphabet 〉, Hoſanna, Matth. 21.15, 16. and Chriſts defence thereof againſt thoſe that were diſpleaſed thereat, avouching in their defence that Prophecie of David, Pſal. 8.2. Out of the mouth of Babes, &c. And to this agreeth that of the Apoſtle mentioned formerly, viz. The Saviour of all men, &c. Yet it is moſt eminently, and in a moſt eſpecial manner true of thoſe, who beleeve,25 1 Tim. 4.10. Even thoſe of his own houſe, (ſtock and kindred) thoſe which are of the houſhold of faith.
That of the Author to the Hebrews is very emphatical, where ſpeaking of Chriſt it's ſaid, He tooke on him the ſeed of Abraham: It is not ſaid, the ſeed of Adam. For though that be true that Chriſt is the ſecond Adam, and took on him the nature of Man, as ſuch; yet it is not terminated there, but his alliance, ſtock, and kindred by way of eminency were Abram's ſeed, rather than Adam's ſeed: theſe were his Brethren, and his Children. Heb. 2.11, 13, 16, 17. Therefore to the end the promiſe might be ſure to all the ſeed, even to all who are of the faith of Abraham. Rom. 4.16. He took on Abraham's ſeed, which was more than if he had taken on Adam's ſeed.
Not as though the Word of God had taken none effect: For, as all were not Iſrael which were of Iſrael, neither becauſe they were the ſeed of Abraham according to the fleſh, were they all children, but the children of the promiſe were counted for the ſeed. Though the whole race and linage of Abraham's family arrived at great dignity, and were wonderfully differenced from the reſt of the Nations, by externall Covenant, Oracles, and Ordinances: Yet the ſeed was hid among them; the children of promiſe were ſcarce diſcernable, yet they were thoſe which were reckoned upon, to whom the promiſe of the everlaſting reſt was made, for they which beleeved entred into reſt.
It follows then, that although God hath made of one blood all Nations to dwell on the face of the Earth, &c. and bounded their habitations, Act. 17.26. Yet he hath diſtinguiſhed the Race and Generations of mankind into two ſeeds, firſt expreſſed in Gen. 3.15. in theſe words, Thy ſeed, and her ſeed. Afterwards more amplified, and that diſtinction evidenced not to be different qualities or qualifications in one and the ſame perſon, (as ſome underſtand) but in diſtinct perſons differently qualified; as appears in the perſons of Cain and Abel, Iſhmael and Iſaac, Eſau and Jacob, and ſo all along: Wherein, though all mankind are of the Race of Adam, yet there are but ſome which are of Abraham, and of thoſe, all are not the ſeed which the Lord hath bleſſed; for though all which proceeded from his loins were his children according to the fleſh, yet the children of the promiſe are counted for the ſeed:〈1 page duplicate〉24〈1 page duplicate〉2526and theſe alſo are ſo the children of Abraham, (children of Promiſe, children of Faith, children that cannot lie) as that they were firſt the children of Adam, as Abraham himſelfe alſo was, according to that divine teſtimony, 1 Cor. 15.46, 47, 48, 49. That was not firſt which is ſpiritual, but that naturall, and afterward that ſpirituall. The firſt man is of the earth, earthy: the ſecond man is the Lord from heaven. As is the earthy, ſuch are they that are earthy; and, as is the heavenly, ſuch are they alſo that are heavenly. The former are the children of the firſt Adam by naturall generation, the latter are the children of the ſecond Adam by ſpirituall regeneration, of whom it is thus witneſſed, Joh. 1.12, 13. That to as many as receive him, (i. e. the Lord Jeſus) to them he gave the privilege (or prerogative) to be made the Sons of God, even to as many as beleeve in his name: who are born not of bloods, nor of the will of the fleſh, nor of the will of man, but of God.
So that it appears, As the firſt ſtone of the building, viz. that living, elect, precious corner-ſtone, the Lord Jeſus himſelfe, was not borne of the will of the fleſh, nor of the will of man, but of God, Luk. 1.34, 35. So likewiſe the living ſtones of the ſame ſpirituall building are borne after the ſame manner (for nature and kind) not of the will of man, nor of the will of the fleſh, but from above, according to what is teſtified in John 3.3. by the true and faithfull witneſſe himſelfe; Verily, verily, I ſay unto thee, except a man be borne again (or from above, verſ. 5. or of the ſpirit, verſ. 6.) he cannot ſee the Kingdome of God.
Which being regenerate, or born from above, reverts into the former, Joh. 1.12, 13, viz. a receiving of, and beleeving on Jeſus Chriſt; both which put together, produce that new birth which is from above, viz. when it ſhall pleaſe God the Father by his holy Spirit to make diſcovery of his love in Chriſt, through or by means of a promiſe to ſinners, & ſhall take off the fears and doubts of a Soul, cauſing it to lie down at the foot of that grace, thus brooding over it, and willingly accepting thereof upon the terms on which it is tendred. Surely, this amounts unto a begetting again unto a lively hope, 1 Pet. 1.3. & is a teſtimony of the great good will of God, by which he begetteth by the word of truth a kinde of firſt fruits to himſelf, Jam. 1.18. eſpecially when this diſcovery of Gods love ſhining into27 the Soul through the face of Chriſt, 2 Cor. 4.6. ſhall be mixt with faith in them that hear and receive the glad tidings of it, Heb. 4.2. & Gal. 3.14.
The Spirit of God, thus revealing Chriſt to the heart of a Sinner (and Gods great love in him) & preparing the heart to receive him mingling faith with the promiſe, and giving ſtrength to receive the ſeed of the Word of promiſe, in fulneſs of time, or according to the time of life (ſpiritually ſo conſidered) brings forth that birth which is after God, according to that which is ſpoken, 1 Pet. 1.23. Being born again, not of corruptible ſeed, but of incorruptible, by the Word of God, which liveth and abideth for ever.
This new birth preſuppoſeth a new Life, which holds ſimilitude and proportion with the firſt Creation; when God firſt made man, he breathed into him the breath of lives, and he became a living ſoul, ſetting up in him a light, viz. the ſpirit of a man, viz. the Candle of the Lord, ſuitable and proportionable to his capacity as he then ſtood, directing him in all things neceſſary to be known, or done, in reſpect of God or himſelf, according to the law written in his heart: So likewiſe in this new birth, or new creation, the perſon receives a new life. Epheſ. 2.5. Even when we were dead in ſinnes he hath quickned us, &c. Evidencing, that as he which hath the Son hath life, 1 John 5.12. So this life puts forth it ſelf in ſuch diſcoveries, as wherein the new-born Babe in Chriſt, having received through beleeving a witneſſe in himſelf, 1 John 5.10. and hath ſet to his ſeal, that God is true, John 3.33. crying to God, Abba Father, by the Spirit of Adoption received, Rom. 8.15. even the ſpirit of the Son ſent forth into his heart, Gal. 4.6. and deſiring (as new-born Babes) the ſincere milk of the Word, the unmix'd milk of that ſame Word by the incorruptible ſeed, whereof the new Birth was begotten and born. 1 Pet. 1.23. That it may grow up in him in all things, and this upon the accompt of having taſted, that the Lord is gracious. 1 Pet. 2.2. By which ſpiritual growth it appeareth to others as to himſelf alſo, that he is alive in Chriſt, as in his head and root by faith. And that Chriſt lives in him alſo by faith, Epheſ. 3.17. and Gal. 2.20. Not onely as an Object to be beleeved on without him, as having done all for him, Rom. 4.25. and 8.3. 1 Cor. 1.30. 2 Cor. 5.21. but as inhabiting in him, according to that Teſtimony, Gal. 1.16. It pleaſed God to reveal28 his Son in me; which is more amplified and explained, Gal. 2.20. I live, yet not I, but Chriſt liveth in me; and the life I live in the fleſh, I live by the faith of the Son of God, who loved me, and gave himſelf for me.
This inhabiting or in-dwelling of Chriſt in the heart is proper only to beleevers, to new-born Babes in Chriſt, unto whom he hath become a quickning Spirit, Epheſ. 2.1, 5. and 1 Cor. 15.45. in ſuch he dwels, as in his Tabernacle, while they are Tabernacling in their houſe of clay. And as its proper to them only which beleeve, ſo it is effected and performed in them by the ſame Inſtruments, by which its life and being was at firſt conveyed, viz. by the Spirit on Chriſts part, John 14.17. Rom. 8.11. and by that fruit of the Spirit, viz. faith, on mans part, Epheſ. 3.17. That Chriſt may dwell in your hearts by faith; ſo may thoſe Scriptures be underſtood, Col. 1.27. Chriſt in you the hope of glory; and that 2 Cor. 13.5. Know you not that Chriſt is in you, &c. He is in the hearts of beleevers by his Spirit, and dwells there by faith, guiding and leading them, directing and aſſiſting them, teaching and enabling them to perfect holineſs in the fear of God; not only becoming a Principle of life or quickning, giving exiſtence or being to the new-born, but cauſing them to grow up in him, and to perform the actions of ſpiritual life, or of a living new-man.
Secondly, as in the firſt Man there was not only life, but light ſet up in him, ſo the new-born babe in Chriſt (the new Man) is alſo endowed with light ſuitable to his life; That quickning Spirit, which gave him life, gave him alſo light, Epheſ. 5.14. Awake thou that ſleepeſt; and ariſe from the dead, and Chriſt ſhall give thee light; as is the Man, ſo is his life, and his light: His birth is from above, ſo is his life & his light, Eph. 1.17, 18. That the God of our Lord Jeſus Chriſt, the Father of Glory, may give unto you the ſpirit of wiſdom and revelation, in the knowledg of him: The eyes of your underſtanding being enlightned: that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the ſaints: that he may anſwer the ends of God in his new Creation. As formerly the ſpirit of a man, the Candle of the Lord in man, Prov. 20.27. acted its part under the firſt Covenant: ſo the quickning Spirit of Chriſt, or rather the Lord Jeſus Chriſt, that quickning Spirit, 1 Cor. 15.45 and 2 Cor. 3.17. is the Sun of righteouſneſs ariſing with healing in his wings, Mal. 4.2. upon them which ſate in darkneſs, Iſa. 60.1, 2. and in the region of the ſhadow of death, Luk. 1.78, 79. and Mat. 4.16. (notwithſtanding29 all their Torch or Candle-light) Chriſt is their ſpiritual Light.
This living light, or Light of life is it, which beams into the ſouls of the new-born babes, thoſe little ones, which beleeve in Chriſt, giving them the light of the knowledge of the glory of God in the face of Jeſus Chriſt, 2 Cor. 4.6. according to that teſtimony of the holy Spirit, Pſalm 36.9. With thee is the fountain of life, in thy light, ſhall we ſee light, as far ſurpaſſing the Candle-light of mans ſpirit, as the adminiſtration of the law of faith doth that of works: This ſpiritual light as far excelling the former, as the adminiſtration of the Covenant to which it relates, doth excell that which was in-glorious in compariſon thereof, 2 Cor. 3.10.
As man was not at firſt made for himſelf, but to ſerve his Maker, and had for that purpoſe the law of his Creatour written on his heart, by which to this day he is accuſed or excuſed: So neither is the new man, or renewed man indued with the principle of life and light, according to the image of him that created him, for no other purpoſe, but to exiſt barely, and to be no other way ſerviceable to him, that hath quickned and illuminated him.
But there is a law, proper to this ſtate of new life, called by the Apoſtle, Rom. 8.2. The Law of the Spirit of life in Christ Jeſus, to which law ſubjection is to be yeelded by all that are born of the Spirit, or from above. Which law (as the former, viz. of works) is written in the hearts of theſe, Heb. 8.10. as that former on the hearts of thoſe, with this difference, viz. that was written on the heart in Creation, this in regeneration; that in the firſt birth, this in the new birth. On which law of the Spirit of life, the renewed principle of light, which is in the renewed man acts, (as the candle in the man did or doth in the former capacity) reflecting on it, and receiving conviction, and direction from that; and as far as the new Covenant is above the old, ſo far is this law of faith above that law of works, Prov. 6.22, 23. And this law of faith, Rom. 3.27. or law of the Spirit of life in Chriſt Jeſus, Rom. 8.2. or this better Covenant, Heb. 8.6. doth excel, and far ſurpaſs the firſt Covenant, as being founded upon better promiſes, than that was, which are expreſſed moſt fully in Jeremy 31.33, 34. and 32.40. Ezek. 36.25, 26, 27. and applyed, Heb. 8.10, 11, 12. Wherein God undertakes by Covenant, and promiſeth, to pardon iniquity, tranſgreſſion, and ſins, and to remember them no more; alſo to cleanſe from all pollution, and all filthineſs, that is, to take away30 both the guilt and filth of ſin; to take away the old, and give a new heart; to take away the heart of ſtone, and give an heart of fleſh, to put his laws in their inward parts, and write it in their hearts, to put his ſpirit within them, and cauſe them to walk in his ſtatutes, and to keep his judgements, and do them, God will not turn from them, and they ſhall not depart from him; theſe are better promiſes than thoſe upon which the firſt Covenant was eſtabliſhed, Heb. 8.6.
For there was equitie and juſtice in that Covenant, whoſe tenour was, Do, and live: And curſed be every one, which doth not continue in every thing, that is written in the Law to do it. Who can ſay, God is unrighteous, in taking vengeance upon thoſe, who abide not in all things, fulfilling that Covenant, conſidering the capacity wherein man ſtood, when this Covenant was made with him at firſt, when God made him upright.
But now a Perſon being left to wreſtle it out, and to toil in the remaining ſtrength of his own ſpirit, to fulfill it, how impoſſible is it for him to attain to the fulfilling thereof? not ſo much in reſpect of the faultineſs, or weakneſs of the law, or firſt Covenant, though it pleaſed the Lord to impute a faultineſs thereunto, Heb. 8.7. And the Apoſtle ſaith, that it was weak, Rom. 8.3. And if there had been a law given, which could have given life, verily righteouſneſs had been or come by the law, Gal. 3.21. Neither doth this lay an imputation upon the law, which the ſame Apoſtle teſtifieth, is holy, juſt, and good, Rom. 7.12. For ſurely if there be any ſuch perſon, which abideth in all things, that are written in the law to do them, ſuch an one ſhall finde the Lord juſt in his Covenant, fulfilling to a title, what on his part is promiſed therein. The weakneſs therefore imputed to the law, is not ſo much in reſpect of the law, as in reſpect of the ſubjects thereof, who through the weakneſs of the fleſh cannot fulfill it; according to Rom. 8.3. For what the law could not do in that it was weak through the fleſh, &c.
The law is holy, juſt, and good, but it can do no more then point out the duty, and diſcover the tranſgreſſion, and pronounce ſentence againſt the tranſgreſſor, and this it doth not in weakneſs, but in power, and is therein quick and powerful, and mighty, &c. There's no fleſhly weakneſs in the pure and holy law of God, it would and could convey life, if man could fulfill it to a title, if not, then it muſt kill: this is it whereunto it hath received its anointing, and beyond which it muſt not paſs, and therefore the weakneſs is mans, and lies properly at his door.
31Yet foraſmuch as it conveys not ſtrength, where it requires duty; nor is founded upon any ſuch promiſes, as may be ground of hope, in caſe of failing, or non-performance of every title, therefore it is found fault with, and counted weak in that reſpect: and through the appearance of a greater grace, way is made for the bringing in a better hope, a better Covenant, ſtabliſhed upon better promiſes, as before.
This new and better Covenant is Jeſus Chriſt, (in whom all the promiſes center, as being the Yea; and the Amen thereof, 2 Cor. 1.20. ) and ſo he is called, Iſa. 42.6. and 49.8. I will give thee for a Covenant of the people to establiſh the Earth, agreeing with that in Pſalm 75.3. The earth and all the inhabitants thereof are diſſolved, I bear up the Pillars thereof.
This Covenant conſiſting of theſe better promiſes, is not yea and nay, but in him they are yea, 2 Cor. 1.19. ratified and confirmed by bloud, yea by his own bloud, in oppoſition to the bloud of Bulls and Goats, by which the firſt was confirmed, Heb. 9.18, 19. but this by the eternal Spirit, Heb. 9.14. in order to eternal ſalvation, was confirmed by the bloud of the everlaſting Covenant, Heb. 13.20. By all which, (as by very much more which might be inſtanced in) infinitely tranſcends the former.
Eſpecially if it be conſidered, that he, who confirms the Covenant by his own bloud (rendring it thereby eternal and everlaſting) becomes alſo the Mediatour of this Covenant, even of this better Covenant, Heb. 8.6. Not only confirming, ratifying, making, and well-ordering it in all things, and ſure, (as touching the promiſes themſelves, which are in him Yea and Amen, as he was the Sacrifice and Propitiation) but by becoming the Mediatour thereof, to apply it to all the ſeed, Rom. 4.16. working in them the conditions, and qualifications, which are requiſite for the enjoying the good things, which are contained therein, 2 Sam. 23.5.
If Repentance be a condition of this Covenant, and required of the ſubjects thereof, (as indeed it is) it ſhall be given them by the hand of this Mediatour, Acts 5.31. Him hath God exalted to be a Prince, and a Saviour, to give Repentance to Iſrael, and remiſſion of ſins.
If Faith be required, (as certainly it is) the ſame hand conveyes it, who is the Authour and the Finiſher thereof, Heb. 12.2. Phil. 1.29.
If any other branch of obedience be requiſite, it is alſo undertaken32 for in this Covenant, where it is ſaid, I will write my Laws in their hearts: and leſt when they are written there, they ſhould not be heeded nor followed, it is further undertaken, for that the ſpirit ſhall cauſe the ſubjects of this Covenant, not only to remember the things, which are required, but ſhall cauſe them to walk therein, Ezek. 36.27. & Jer. 32.40. By leading them, by exciting them, by quickning, ſtrengthening, confirming, eſtabliſhing, guiding, directing, and aſſiſting them, keeping the feet of his Saints, 1 Sam. 2.9. from ſtumbling, ſliding, and falling, in order to all which, they are taught to pray daily againſt being led into temptation, and then are promiſed alſo to be delivered out of it, by him, who himſelfe alſo was tempted, that he might ſuccour them, which are tempted.
And to the intent, that they may not be miſguided by their own ſpirit, or any falſe ſpirit (the Lord Jeſus foreſeeing there would be many falſe Chriſts, falſe Apoſtles, falſe Prophets, falſe Spirits,) he committed his mind to writing, to the intent alſo, that in other ages, Eſay. 8.19, 20. thence forth they might try the ſpirits, the Chriſts, the Prophets, the Apoſtles, (which pretend to come in his Name) 1 Joh. 4.1. Rev. 2.2. Joh. 20.31. 2 Joh. 10. As alſo therein much amplifying and enlarging their direction in point of obedience, expreſſing and declaring more particularly that law of the new Covenant, which is written in their heart more generally, explaining and expounding his mind and will not only touching the matter, but manner of their Obedience: hereby ordering and guiding the ſteps of his Servants, that their footſteps ſlide not, Pſal. 119.9, 105. Pſal. 17.4, 5.
This beſpeaks the Condition of the new-Covenant, and conſequently the law of faith, to be infinitely tranſcending the old-Covenant or law of works; & by how much this is more excellent than the former, by ſo much alſo muſt of neceſſity the light be by which it is diſcerned, as that intiles it ſelf to Jeſus, who is the Covenant, and Mediator of the Covenant: ſo muſt the light alſo be referred to him, who is therefore (ſo frequently in the Scripture) called the Light, Eſa. 42.6. A Light of the Gentiles, as well as, the Covenant, of the People. Act. 13.47. I have ſet thee, to be a Light to the Gentiles, that thou ſhouldeſt be for Salvation unto the ends of the earth.
Chriſt is this Light, in whoſe face the glory of God is to be ſeen according to that in the 2 Cor. 4.6. God ſhining into the heart the Light of the Knowledge of his glory in the face of Jeſus Chriſt, who as Mediator (or one ſtanding between, 1 Tim. 2.5. For there33 is one God and one Mediator between God and Man, the Man Chriſt Jeſus, and Gal. 3.19, 20.) declares and makes forth that boſome-love of the Father, which was from everlaſting, which no man could ever ſee by the light of his Candle, 1 Cor. 2.9, 10, 11, 14.
The light of the Father is not to be diſcerned by any other Medium, but as revealed by Chriſt. In thy light ſhall we ſee light, Pſalm 36.9. 2 Cor. 4.6. John 1.18. John 14.6, 7, 9. Nor can any perſon behold the light of the Father in Chriſt, but by the Spirit of Chriſt, John 14.26. and 16.13, 14, 15. and 1 Cor. 2.10. Nor can any perſon behold the light of the Father through Chriſt in the Spirit, otherwiſe than by faith, Heb. 11.1, 6. John 17.7, 8. John 8.56. Eph. 3.12. Rom. 5.2. (ſo Abraham ſaw, as Moſes alſo did, him who is inviſible, Heb. 11.27.) The Spirit emptying the creature of all other mediums, and producing this fruit of its own, that is, faith, Gal. 5.22. by which it can look on Jeſus, and by him on the Father, as they of old from the foot of the mercy-ſeat might behold him, who was above the mercy-ſeat, ſitting between the wings of the cherubims, Exod. 25. from the 17. to the 22. ſo that the light by which the regenerate or renewed man, or the man in Chriſt, comes to ſee the wonderful things of this law of faith, or new Covenant, and the mind of God therein, is Chriſt Jeſus himſelf, who is both the Covenant, and the light thereof, who by the Spirit of Wiſdome, and Revelation in the knowledge of him, opens the eyes of the underſtanding, Epheſ. 1.17. and through the waſhing of Regeneration, and renewing of the holy Spirit, Tit. 3.5. abundantly and richly ſaves them, making them to become one Spirit with himſelf, 1 Cor. 6.17. In whom they in their degree and meaſure behold with open face as in a glaſs the Glory of the Lord, and are changed into the ſame image from glory to glory, as by the Spirit of the Lord, or by the Lord the Spirit, 2 Cor. 3.17, 18. I ſay in meaſure, according to the proportion he bears in the ſtature of Chriſt, Eph. 4.13.
Thus the Regenerate man doth come to ſee by the light of the Spirit of the Lord, (by which he is illuminated) that glory of the Lord ſhining forth of darkneſs through the face of Chriſt Jeſus, which all the candles, nor torches of mans ſpirit in the world could never have diſcovered, nor given him the true and diſtinct knowledge of, whatever hints he otherwiſe might have had, touching a poſſibility of Remiſſion and Salvation, probably, and conjecturally, from the ſeries of Gods Goodneſs, Patience, and forbearance, or from the general ſound of the Goſpel, and the glad34 tidings held forth therein, (which infinitely tranſcends the former) yet this alſo, whileſt it is taken in by the light of a mans ſpirit, (though that be the candle of the Lord, as hath often been minded) it cannot amount to a diſcovery or right and true diſcerning of the things of the Spirit of God as contained in and under the new Covenant, or law of faith, but the Teſtimony of that Scripture ſtands as a wall of braſs between his candle and it, which ſaith, The Natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him: neither can he know them, becauſe they are ſpiritually diſcerned, or judged of, 1 Cor. 2.14.
The reaſon is; becauſe although the candle-light of mans ſpirit was ſuited and fitly qualified by the Lord to lead him thorough the firſt Diſpenſation, that is, of works: as that which had received its anointing thereunto, and adapted to the adminiſtration that then was, (for he was made upright) yet when that adminiſtration was to ceaſe, and to be done away, 2 Cor. 3.7, 11. and another to be brought in the place and ſtead thereof, wherein all things were to become new, a new creation, and new creatures, 2 Cor. 5.17. governed by a new Covenant or law, Heb. 8.6, 7, 8, 9, 10, 13. and Heb. 10.24. It was neceſſary that the ſubjects hereof ſhould be endued with new principles, and particularly with a new heart, and a new ſpirit, alſo with another eye and light, than which did accompany the former adminiſtration: for in that former there was light enough in mans own ſpirit to ſee to work by, as a man may do in the night by a candle; but in this there muſt be to walk by, broad day-light, Sun-light, that they which are made light in the Lord, may walk in the light of the Lord, Epheſ. 5.8. Iſa. 2.5. and that thoſe which are born of the ſpirit, and made alive thereby, may alſo walk in the ſpirit, by which they were quickned and made to live, Gal. 5.16, 18, 25.
For which purpoſe the Covenant now ſpoken of undertakes not only to new-creature the man in Chriſt, 2 Cor. 5.17. giving him a new heart, and a new ſpirit, that is, renewing him in the ſpirit of his mind, Eph. 4.23. but alſo God ſuperadds of his abundant grace in the ſame Covenant, his own Spirit, which ſhall cauſe the renewed ſpirit to be improved aright, which may appear, as to the praiſe and glory of God that gives it, ſo to the infinite and unutterable conſolation of the ſons and daughters of God, to whom it is given, (as appears in thoſe precious promiſes and breaſts of conſolations) whereby the new Covenant is unboſomed particularly, Ezekiel 36.35 26, 27. where beſides that the new heart and the new ſpirit are promiſed in the twenty ſix verſe, its added, And I will put my ſpirit within you.
Q. But what to do?
A. It ſhall cauſe you to walk in my waies; it ſhall be both light to ſhew you how to walk, and life to enable you, it ſhall cauſe you to walk, &c.
Neither of which could be effected by the candle-light, ſo often mentioned before; therefore was it of abſolute neceſſity in this caſe, that as there was to be another Law, or Covenant, divers from the former, called a new Covenant in compariſon of the old: So there muſt of neceſſity be another light to accompany it, diverſe from the former, that is, as then mans ſpirit, ſo now the Spirit of the Lord, not onely to enlighten, but to enliven, as to direct and guide, ſo likewiſe to enable to perform, that is, to work in us to will and to do of his own good pleaſure, Phil. 2.23.
Object. Although it may not be denyed, but that the Covenant, and tearms thereof are much different from what they were under the Legal adminiſtration, and that the Mediatour of the new Covenant doth far excel him, that executed that Miniſtery under the old, and that the light and glory of the latter doth far ſurpaſs that of the former: Yet this doth not put out the Candle of the Lord in any man, nor render it unneceſſary, or uſeleſs, but rather improves it by clearing up its object from the obſcurity that it lay under, by reaſon of the veils and ſhadows, which are now done away in Chriſt, whereby the Candle of the Lord burns much brighter, and is enabled to all intents and purpoſes to make diſcovery of whatſoever is revealed in the Goſpel, whatſoever is pretended unto as a means of diſcovery other than this, viz. the ſpirit of a man, that is, the reaſon and underſtanding of a man, is unneceſſary, uncertain, and dangerous.
Anſw. Though this Objection hath a great appearance of ſeeming ſtrength, and bids defiance to all that hath been ſpoken hitherto, touching the light of the Spirit of God in the new creature, calling it unneceſſary, uncertain, and dangerous: Yet a few ſmooth ſtones taken out of the Brook of the holy Scripture directed by the Lord of the Battle, though ſlung out by a weak, deſpiſed, and contemptible, Inſtrument, may ſtagger and diſarm this Objection, how diſdainfully and Goliah-like ſoever it utters its ſelf; threatning to give the fleſh of all that hath been ſaid touching this matter, to the fowls of the air, and beaſts of the field.
36It hath been often ſaid touching the Candle of the Lord in man, that it's a great and a goodly Light: and to what hath been ſpoken, this may further be added, that it may be ſaid of it, as was ſaid of that Champion, 1 Sam. 17.4, &c. It hath an helmet of braſs on its head, and is armed with a coat of male, weighing five thouſand ſhekels of braſs, beſides its ſtaffe, its ſpear, and ſhield. Incomparable in all theſe, and can ſpeak words like it ſelf, ſo ſaying, it can comprehend all myſteries, eſpecially now having the addition of Goſpel-diſcovery, yet notwithſtanding all this may be ſaid of it, and poſſible much more.
Yet the teſtimony of God ſpeaks on this wiſe, That touching him there is no ſearching of his understanding, Iſa. 40.28. That his underſtanding is infinite, Pſalm 147.
Object. Though a man cannot by ſearching find out God unto perfection; yet he may attain to a competent proportion of the knowledge of him, eſpecially in Goſpel-diſcoveries.
Anſw. 1. Vain or empty man would be wiſe, though man be born a wild aſſes colt, Job 11.7. What is more incongruous and inconſiſtent, than for a natural Organ to comprehend a ſupernatural Object. The ſpirit of man may know the things of a man, but the things of God knows no man but the Spirit of God, 1 Cor. 2.11. The reaſon is, becauſe the things of a man are connatural to the ſpirit of a man, and are objects adequated to his Organ, but the things of God are not ſo, Ergo.
Object. This Scripture ſpeaks only of the deep things of God, that the Spirit ſearcheth them, verſe 9, 10. Such as eye never ſaw, nor ear heard, nor ever entred into the heart of man, &c.
Anſw. Nay; for though the Apoſtle doth cite a paſſage out of the Prophet Eſay, where thoſe words are uſed, Eſay 64.4. Yet he doth not limit the ſearch of the Spirit unto thoſe things only, foraſmuch as it is added, The Spirit ſearcheth all things, yea the deep things of God, not only other things, but thoſe alſo, that is, the deep things of God, which may relate to the ſeventh verſe, the wiſdom of God in a myſtery, even the hidden wiſdome, which God ordained before the world unto our glory, which none of the Princes of this world knew, &c. the hidden myſterie, the wiſdom of God, which none but the Spirit of God could ſearch out, according to this Scripture. It was beyond the reach of the ſpirit of man, yet this hidden wiſdome of God, doth the Spirit of God ſearch out.
Anſw. 2, The natural man receives not the things of the Spirit of God,37 for they are fooliſhneſs unto him: neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 2.14. Hence its evident, that there is an impotency, and defect in the reaſon and underſtanding of the natural man: he cannot receive them, becauſe he cannot diſcern them, (neither can he know them, becauſe they are ſpiritually diſcerned) both his eye and his hand are (as it were) Planet-ſtruck, his underſtanding and his will are both defective.
Object. This is ſtill ſpoken of the deep things of God, (as before) which eye hath not ſeen, &c. and conſequently are not diſcernable.
Anſw. Not ſo, for it is evident, they are diſcernable by others, though not by the natural man, as appears, verſe 10, 12, 15. they are ſpiritually to be diſcerned, or judged of.
2. They are ſo far diſcernable by the natural man, as that they are rejected by him, therefore they are things to be ſeen, yea even by him, while he is ſuch, only his eye is not adapted to the object; he looks upon the things of the Spirit of God, without the eye of faith enlightned by the Spirit, as its medium, by which theſe things are only dſcernable; and hence his wrong judgement doth proceed, that is, he counts them fooliſhneſs, ver. 14. for they are fooliſhneſs to him, that is, to the natural man. They are not ſo ſecret and unſeen, but that he can ſee ſo much of them, as to paſs ſentence upon them, and count them fooliſhneſs.
Object. This is true of the natural man, that is, the carnal or ſinful man, whoſe eyes are cloſed up by infidelity, according to that of Mat. 13.15. This Peoples heart is waxed groſs, and their ears are dull of hearing, and their eyes they have cloſed, &c. But to ſuch as improve the light of their underſtanding and reaſon, it is not ſo; as Solomon witneſſeth, Prov. 14.6. A ſcorner ſeeketh wiſdome, and findeth it not: but knowledge is eaſe to him that understandeth.
Anſw. It is not to be denyed, but that God in juſtice may, and often doth give ſuch up to blindneſs of mind, and hardneſs of heart, who cloſe their own eyes, and refuſe to entertain the light, and make ſcorn of it, Prov. 1.24, 33. Yet that this ſhould be the proper ſignification of that word, that is, the natural man, is not ſo evident; nay, the contrary appears.
Foraſmuch if this place, viz. 1 Cor. 2.14. be compared with another of the ſame Apoſtle, viz. 1 Cor. 15.44, 45, 46. where the ſame phraſe is uſed, it will appear that〈…〉〈 in non-Latin alphabet 〉, that is, the natural man, is not to be taken for the carnal or ſinful man, (in the38 ſenſe intended in the objection) but for a man (in puris naturalibus) meerly natural; for of him as ſuch an one doth the Apoſtle ſpeak in the Scripture laſt mentioned. Where the firſt man Adam is ſpoken of as of a natural man, yea as being made ſuch, and in his Creation, he was not made a ſinful man, though he was then made a natural man.
Object. Nor doth it avail ought to ſay, this place ſpeaks of his Body, where it is ſaid, It is ſown a natural body, and there is a natural body, &c. A. If that which follows be conſidered, v. 45. As it is written, the first man Adam was made a living ſoul, the laſt Adam was made a quickning (or live-making) ſpirit. Whence it appears evidently, that not the natural body (taking the Body per ſe, or diviſim) is there intended, but the natural man: elſe how could that be which is there ſaid, (ſo it is written, the firſt man Adam, &c.) I ſay, how could this be a pertinent quotation and proof to the former, if it were not the ſame in ſenſe with the former? And how could it be of force by way of Antitheſis, or Oppoſition to the ſecond Adam? If it took not in the whole firſt man, and that as he was at firſt, that is, at his being made ſo, that is, without ſin; for ſo was he made, Eccleſ. 7.29. upright, without crookedneſs, without inventions, they came in afterwards. Whence it follows, that the Pſeuchical man, that is, the natural man, yea in his pureſt naturals, (as only ſuch, and while he is only ſo) cannot receive, nor diſcern the things of the Spirit of God, until he is Pneumatized, or made a Pneumatical man, that is, born of the Spirit, or from above, according to the tenour of thoſe Scriptures, John 1.13. and 3.3, 6. and 1 Cor. 2.14.
Object. But the Apoſtles James and Jude, doe render this word〈…〉〈 in non-Latin alphabet 〉, ſenſual, not natural; whence it may be concluded, that by the natural man is not to be underſtood man as impotent, and under an incapacity, or defect, and privately ſo, but rather poſitively making himſelf ſo, and therefore rendred here, earthly, ſenſual, and devilliſh, James 3.15. and Jude 19. ſenſual, having not the ſpirit.
Anſw. This doth not in the leaſt invalidate that which hath been ſpoken, touching the Pſeuchical or natural man; foraſmuch as the Scripture-phraſe is not another, but the ſame in all four places, that is, 1 Cor. 2.14. 1 Cor. 15.44, 46. James 3.15. and Jude 19. only the Tranſlators have varyed the Engliſh word in the two latter: That which in the former is rendred natural, is in the two latter tranſlated39 ſenſual, for reaſon beſt known to themſelves; (hinted at by a Learned man, in his Expoſition on the Epiſtle of James) but both are the ſame in the Original, and both are oppoſed to that which is ſpiritual, as in the laſt of the places aforementioned, that is, Jude 19. appears, ſenſual not having the ſpirit. So that all being put together, they make up but one and the ſame thing, viz. The ſenſuall man. Let him be the Poſitive Pſeuchik, he that does not embrace the Wiſdome from above, James 3.15. but brings in another wiſdome, which is from beneath, or thoſe mockers of the laſt time, Jude 18, 19. both theſe being〈…〉〈 in non-Latin alphabet 〉, ſenſuals, not having the Spirit, that is, oppoſing the Spirit: Or, thoſe privative Pſeuchik's mentioned, 1 Cor. 2.14. which perceive not, or receive not the things of the Spirit of God, but count them fooliſhneſs, nor can know them, becauſe they are ſpiritually diſcerned: Both theſe kinds of perſons, (if there be any diverſity of kinde among them) and all thoſe teſtimonies of Scripture put together, center in this truth; That man, that is, meer man, furniſhed with all that the firſt man (after his tranſgreſſion) was capable of, with all his light of knowledge and reaſon heightned and improved to the uttermoſt in that capacity; He is not able to diſcern the things of the Spirit of God, till he be born again, and receive another eye, wherewith to ſee, that is, faith, and another light, that is, the Spirit, by which to diſcern the ſpiritual-things of God, or the things of the Spirit of God; So true is that teſtimony, Surely man at his best eſtate is altogether vanity, Pſal. 39.5. not only in reſpect of outward things, but even in his wiſdome, his very thoughts are vanity, Pſalm 44.11. yea the wiſeſt of them are ſo, 1 Cor. 3.20. The Lord knoweth the thoughts of the wiſe, that they are vain: therefore let no man glory in man; but as it is written, Jer. 9.23. 1 Cor. 1.27, 28, 29, 30.31. He that gloryeth let him glory in the Lord, and be content to be a fool, that he may be wiſe, 1 Cor. 3.18. For it is written, I will deſtroy the wiſdome of the wiſe, & bring to nothing the underſtanding of the prudent, 1 Cor. 1.19. and that God effecteth, by bringing in that which the wiſe ones of the world count fooliſhneſs, viz. Chriſt crucified, who though he be to the Jews a ſtumbling block, and to the Gentiles fooliſhneſs, yet to them that are called, both of the one, and of the other, that is, both Jew, and Greek, he is the power of God, and the wiſdome of God, 1 Cor. 1.18, 31. becauſe the fooliſhneſſe of God is wiſer than men, and the weakneſſe of God is ſtronger than men. And the way of Gods communication hereof to his called ones, is no leſſe wonderful in it40 ſelf, though as fooliſh to the wiſdome of them, which would be wiſe according to the fleſh; whoſe glorying God himſelf cuts off, 1 Cor. 1.29. and addes; But of him are ye (that is, called ones) in Chriſt Jeſus, who of God is made to us (not in us) Wiſdome, and Righteouſneſs, and Sanctification, and Redemption; that according as it is written, He that gloryeth, let him glory in the Lord: How fooliſh a thing ſoever this ſeems to be in its application, yet this is true in him, and founded upon him as the Covenant, and is one of the deep things of the Spirit of God, which no natural man can receive, till waſhing of Regeneration, and the renewing of the holy Spirit, flowing forth out of this bleſſed Fountain of mercy and grace, (as in oppoſition to works of Righteouſneſſe) which is the womb of ſalvation to the ſaved ones, Tit. 3.4, 5, 6, 7.
Obj. This is (notwithſtanding all that hath been ſaid) a moſt uncertain means of diſcovery, as is cleerly to be evinced by all the pretenders thereto, who, though they be very many, and diverſe, yet they all diſcover the great uncertainty hereof, by ſad and wofull experience: Inſtances whereof may be given in great abundance.
Anſw. Though this be too true in ſome, yea in very many, yet it doth not make the Faith of God of none effect, as if the things were not, becauſe ſo many are miſtaken about it. For the Scriptures give plentiful teſtimony to the thing, and many have experienced the ſame, viz. That as the Father had his peculiar time of operation by way of eminency, (though by the Word and Spirit) as is teſtified, John 5.17. The Father worketh hitherto, &c. So the Son had his peculiar time of working, to bring life and immortality to light, 2 Tim. 1.9, 10. Reconciling the world to God, (though God was in Chriſt effecting this work) 2 Cor. 5.19. (and through the eternal Spirit the atonement was made, Heb. 9.14.) So likewiſe to the Spirit there is aſſigned a time of operation, to apply whatſoever hath been ſpoken or done by the Father, and Chriſt, in order to the atoning and reconciling, to the perfecting and compleating the eternal Inheritance, preparing, or making meet the heirs of ſalvation for it, and it for them, in all things neceſſary thereunto, according to the tenour of the new Covenant, Ezek. 36.27. and the Mediation and miniſtration thereof; opening the dark eye of the underſtanding, Epheſ. 1.18. to ſee the wonderful things which were hid from ages and generations with Chriſt in God, Eph. 3.9,41 11. and now by him manifeſted and revealed, 2 Tim. 1.9, 10. enclining the will to receive them, Phil. 2.13. removing away whatſoever ſets and hinders, and making the ſubject and object meet in the center, and become a perfect viſion; and this not with uncertainty, but with greateſt aſſurance and certainty, as doth evidently and eminently appear to ſuch as to whom it was a ſeal, Eph. 4.30. an earneſt alſo, Eph. 1.13, 14. and the firſt fruits, Rom. 8.23. and likewiſe a witneſs, Rom. 8.16. 1 Joh. 4.13. & 1 Cor. 2.12. All which are terms of indubitableneſs, therefore there is ſuch a thing, ſuch an adminiſtration to be witneſſed unto in ſome, whatever miſtakes may otherwayes be about it in the miſapplication thereof by many.
Obj. Though this were the diſpenſation in the times of the Apoſtles, and of the primitive Saints and Churches, that they were indued with the Spirit, and born witneſs unto thereby, and ſealed therewith, and that it was to them an earneſt and firſt fruits, and ſo was in them an evidence and certainty. Yet it is not ſafe to conclude from thence, that becauſe they once had it, therefore perſons now have it; except they which do now pretend to it, can make it evident, and give demonſtration thereof, as the Apoſtles and primitive Chriſtians could (as is to be demonſtrated by many inſtances in the Scripture) by ſignes and wonders, and mighty deeds.
Anſw. The Diſpenſation of the Spirit may be conſidered in a twofold reſpect, viz.
In relation to its
Sometimes it is expreſſed under the ſimilitude of wind or air (inviſible and unſeen) and ſo it is in the work of Regeneration and Renovation, John 3.3. Tit. 3.5. And this was perſonally effected, and perſonally evidenced, Rom. 8.16. Rev. 2.17. Sometimes under the ſimilitude of Cloven tongues and fire, and viſible demonſtrations, ratifying and confirming the word of Faith, according to Mar. 16.20. By tongues, prophecies, miracles; or by ſignes, wonders, and mighty deeds, and theſe were Apoſtolical, 2 Cor. 12.12. God bearing witneſs to the miniſtration of thoſe firſt Meſſengers with ſignes, and wonders, and divers miracles, and gifts of the Holy Spirit, according to his owne will, Heb. 2.4. thereby confirming their word, Mar. 16.20. convincing the oppoſers, and ſtopping the mouths of the gainſayers, Act. 4.16.
42This variety of the Spirits operation, as thus diſtinguiſhed into the Internal and External diſpenſation thereof, as it may be clearly evidenced from the Scriptures, ſo may it be of great uſe to ſtrengthen the weak hands, and confirm the feeble knees of ſuch as are made weak, and turned out of the way upon the account of this objection, or the like.
The Scriptures do witneſs, that many have been born of the Spirit, i. e. have been true beleevers, have had their eyes and hearts opened, and have been turned to the Lord; and yet many of theſe, though they bear witneſs of the internal and inviſible operation of the Spirit, as being born from above, Joh. 3.3. yet have been deſtitute of the demonſtration of the Spirit, in reſpect of its outward and viſible manifeſtation in Signes and Miracles, &c.
Thoſe twelve Diſciples at Epheſus, mentioned Act. 19. were Beleevers, and were ſo called, verſ. 2. where the Apoſtle propounds this Queſtion, Have ye received the holy Spirit ſince ye beleeved? Whereby it is evident that he ſpake of the outward manifeſtation of the Spirit, which they had not ſo much as heard of, and which they afterwards did receive, verſ. 6. when upon the laying on of his hands they received the holy Spirit, and ſpake with tongues, and propheſied; whence it appears evidently that they were Beleevers, i. e. were born of the Spirit; for faith is a fruit of the Spirit, Gal. 5.22. whereof Chriſt (i. e. the Spirit) is both the Author and Finiſher, Heb. 12.2. not onely in himſelf, as the object; but in the Beleever, as the ſubject, giving them to beleeve on him, Phil. 1.29.
And if the faith of theſe twelve Diſciples be queſtioned, what kind of faith it was, it will be reſolved by the Apoſtle in his Letter of Confirmation directed to them, Epheſ. 1.13. where he ſaith, In whom ye alſo truſted, after ye heard the word of truth, the Goſpel of your ſalvation; in whom alſo after that ye beleeved you were ſealed with that holy Spirit of promiſe. Whence it appears plainly that thoſe Epheſians, Act. 19. were reall and true Beleevers, and did partake of the inward operation of the holy Spirit, viz. faith, though they had not as yet heard of the outward manifeſtation thereof in viſible gifts.
A like inſtance there is of thoſe Grecians of Antioch, who upon the Evangelizing of the ſcattered Diſciples, a great number beleeving turned to the Lord, Act. 11.21. who yet had no viſible demonſtration of the Spirit, but an inviſible operation onely: So it43 was with them of Samaria, who beleeved upon the Evangelizing of Philip, while as yet they were deſtitute of the viſible manifeſtation of the Spirit, Act. 8.12. compared with verſ. 15, 16.
At Iconium multitudes both of Jews and Greeks beleeved, Act. 14.1. at the ſpeaking and preaching of Paul and Barnabas. At Berea alſo, upon the hearing of Paul and Silas, together with ſearching the Scriptures daily, many beleeved, Act. 17.10, 11, 12. At Corinth likewiſe upon Paul's preaching many of the Corinthians hearing, beleeved, &c. At Philippi the Lord opened the heart of Lydia, attending to the things ſpoken by Paul, Act. 16.14.
Theſe with many more examples there are, teſtifying to, and bearing witneſs of this truth, that many perſons have beleeved, been converted, and turned to the Lord, (i. e. have been born of God, Joh. 1.12, 13. 1 Joh. 5.1. regenerated, or born again, or from above, or of the Spirit, Joh. 3.3, 5, 6, 8.) who nevertheleſs have evidenced no other power or preſence of the holy Spirit, than what was inviſible in and upon their owne hearts, but gave no outward viſible manifeſtation thereof by Signes and Miracles, at leaſt not until afterwards.
Whence it follows, that notwithſtanding the diſpenſations in the times of the Apoſtles, and primitive Saints and Churches, were very eminent for viſible and outward manifeſtations of the Spirit, in wonders, ſignes, and miracles, with gifts of tongues and prophecies; yet this was not univerſal in operation, for many were turned to the Lord, Act. 11.21. and unto them it was given to beleeve, Phil. 1.29. and taken into a ſtate of ſonſhip, Joh. 1.12, 13. were alſo regenerated and born from above, or of the Spirit, Joh. 3.3, 8. Some of them not knowing, Act. 19.2. Others of them not yet receiving or witneſſing any outward appearance or manifeſtation of the Spirit, but onely that inward operation of the Spirit opening and enclining their hearts to embrace the word of faith, and to receive the Lord Jeſus as tendered therein, according to Rom. 10.8, 9, 10, 11. And as ſome who had the inward operation, had not the outward manifeſtation; ſo ſome to whom the outward or viſible power of the Spirit was communicated, were not intruſted with the inward and ſanctifying operations thereof, as appears, Mat. 7.22, 23. where it is witneſſed that Chriſt ſhall ſay to the workers of miracles, Depart, &c. I know you not; and to Judas Iſcariot was given power (among the reſt) to caſt out devils, and work miracles, Matth. 10.4, 8. to ſhew the Spirit is44 not limited; but, as the wind blowing where it liſteth, diſtributing to ſeveral perſons ſeverally, even as he pleaſeth, 1 Cor. 12.11. in diverſity of gifts, adminiſtrations and operations: For as to one is given by the Spirit the word of wiſdome, to another the word of knowledge by the ſame Spirit, to another the gifts of healing, to another working of miracles, &c. So it is ſaid, to another faith, by the ſame Spirit, 1 Cor. 12.9.
Which operation of the Spirit is diverſe, from the former gifts enumerated both before it, and after it: for although there is required to the working of Miracles a faith ſuitable thereunto, as appears by our Saviours teſtimony, Matt. 17.20. Luk. 17.6. Matt. 21.21. and by the Apoſtles, 1 Cor. 14.2. Yet this Faith is a diſtinct gift diverſe from that whoſe manifeſtation was external in healing, miracles, and tongues, &c. and the one might then be where the other was not, as hath been proved already.
In like manner alſo ſuch is the Diſpenſation of the holy Spirit at this day, as the wind bloweth where it liſteth, forming the new-birth, which is after and according to God by faith in Chriſt Jeſus, becoming a Spirit of regeneration and illumination, Eph. 1.17, 18. & Tit. 3.5. opening the blind eyes, not only to ſee Chriſt as he is held forth in the word, but to be beleeved on, accepted, and received as the Author of eternal ſalvation to them that obey him, Heb. 5.9. but alſo by the waſhing of regeneration, and renewing of the holy Spirit, purging the conſcience from dead works, Heb. 9.14. giving boldneſs and acceſs to the throne of grace, through the faith of him, who is thus become a quickening ſpirit and principle of life, a new and living way to all that receive him, and manifeſt that faith by obedience true and unfained, Heb. 10.19, 20, 21, 22.
This may be thus evidenced by divine teſtimony, viz.
1. That as the wind bloweth where it liſteth, ſo is the birth of the Spirit in thoſe which are regenerate, is proved, John 3.3, 6, 8.
2. That they which beleeve in the Lord Jeſus are thus dignified and privileged with the eſtate of ſonſhip, as being born of God, and from above, is witneſſed, Joh. 1.12, 13. & Gal. 3.26.
3. That this is effected by the waſhing of regeneration, and renewing of the holy Spirit, that being juſtified by his grace, we might be made heirs according to the hope of eternal life, is likewiſe born witneſs unto by the Apoſtle, Titus 3.4, 5, 6, 7.
454. That this was not the work of the ſpirit in any one particular age only, viz. in the Apoſtles dayes, or primitive times (as they are called and diſtinguiſhed by ſome) but as it is ſaid of Chriſt he is the ſame yeſterday, to day, and for ever, Heb. 13.8. ſo is it ſaid, He is the Author and finiſher of faith, not only of theirs, Heb. 12.2. (though the word Ours being inſerted in the Engliſh reading may ſeem to carry it that way) but he was the Author and finiſher of theirs alſo, who are catalogued, and Chronicled in the 11. of Heb. who began as low, as Abel, and ſo upwards, and not of theirs only, who thus beleeved, receiving the word of promiſe, or rather Chriſt in the promiſe, from the firſt giving forth thereof in Gen. 3.15. mixing the Goſpel with faith, Heb. 4.2. nor of thoſe who (in the times of more clear manifeſtation thereof) did know and beleeve, Joh. 17.6, 7, 8.
But of their faith alſo, who from thence forth ſhould beleeve on Chriſt through their word, Joh. 17.20. and therefore in the place mentioned, Heb. 12.2. Chriſt is not ſaid to be the Author, & finiſher, (that is, the beginner and ender) of our faith, nor of your faith, nor of their faith, but of faith, in relation to all times and perſons according to the tenour and teſtimony of that word of truth, Act. 13.38, 39. By him all that beleeve are juſtified from all things, &c. (not only the Jew, but the Gentile alſo) even all that are a farre off, as many as the Lord our God ſhall call, hence the Apoſtles teſtify, that they had received the ſame ſpirit of faith, with thoſe who had gone before, 2 Cor. 4.13.
And as the faith of all true beleevers from Righteous Abel thoroughout the whole cloud of witneſſes, and thence forward, owns it ſelf to Chriſt, as the Author and the Finiſher thereof; as was ſaid before.
So likewiſe it is as neceſſarily applyed to the ſpirit, whoſe gift it is, and by whom it is wrought, 1 Cor. 12.11. among which operations of the ſpirit Faith is one, reckoned among, yet diverſe from that of miracles.
And it is called the fruit of the ſpirit among many other inward qualifications of the renewed and regenerate Man, Gal. 5.22.
5. To this agree thoſe other teſtimonies of the holy Scripture, wherein the holy ſpirit is promiſed not for this or that particular age, much leſs this or that particular perſon or perſons onely, but to all the ſeed, not reckoned according to the fleſh, but according to the faith of beleeving Abraham, Rom. 9.8. & 2.28, 29. Gal. 3.7, 8, 9, 14. Gal. 4.27, 28.
46But to ſpeak more particularly.
The Scriptures bear witneſs to Chriſt Jeſus, that he is the true ſeed promiſed, in whom all the Nations of the earth ſhould be bleſſed, according to that, ſo often mentioned place, Gen. 3.15. as alſo, Gen. 22.28. expounded by the Apoſtle (in Gal. 3.8. ) of Chriſt himſelf, as the ſeed promiſed, a Covenant to the people: So is he alſo the ſeed to whom the promiſe is made, as appears by the ſame Teſtimony, Gal. 3.16. Not to ſeeds as of many, but as of one, and to thy ſeed, which is Chriſt, who was the ſeed, which was to come, to whom the promiſe was made, verſ. 19. thus is Chriſt originally both Root and Offspring.
It is with Chriſt that the Covenant is made originally, Iſa. 53.10, 11. and in him with thoſe that are his: to whom he is given for a Covenant, as appears, Eſay 42.1, 6, 7. Behold my ſervant whom I uphold, mine Elect in whom my ſoul delighteth, I have put my ſpirit upon him, and he ſhall bring forth judgment to the Gentiles. I the Lord have called thee in righteouſneſs, and wil hold thy hand, and will keep thee, and give thee for a Covenant to the peoples, for a light of the Gentiles to open the blind eyes, &c.
In this Covenant it is promiſed, that he ſhould have the ſpirit put upon him, Iſa. 42.1. which alſo was fulfilled in Luk. 4.18. And as the ſpirit was by Covenant to be put upon him, ſo was it alſo to be put upon them, which were his, as doth appear in the fifty ninth of Eſay 21. As for me, this is my Covenant with them, ſaith Jehovah, my ſpirit, which is upon thee, and my words, which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, ſaith Jehovah, from hence forth and for ever.
Where it is Evident, that the gift of the ſpirit is a Covenant-promiſe, as to Chriſt in whom all the promiſes are Yea and Amen, ſo to them which are Chriſts, to him and to his ſeed, and ſeeds ſeed, according to Joh. 17.20. Not only they, which did beleeve, but thoſe, who through their word ſhould beleeve, were the ſubjects of Chriſts prayer in the Application, and Mediation of the Covenant.
This is promiſed alſo in Ezek. 36.27. And I will put my spirit within you, and cauſe you to walk in my Statutes, &c. which promiſe is not limited to Iſrael, or to Abrahams ſeed according to the letter or Circumciſion, but to Abrahams ſeed according to faith. If47 ye be Chriſts, then are you Abrahams ſeed, and heirs according to promiſe, Gal. 3.8, 9, 29. and as is before proved.
The ſame is likewiſe confirmed, Joh. 14.16. And I will pray the Father, and he ſhall give you another Comforter, even the spirit of Truth, (but leſt it ſhould be ſaid; as in the Objection, this promiſe was made to that Age of the Apoſtles only; it is added) that he may abide with you for ever?
Obj. But were the Apoſtles at that time without that ſpirit altogether?
Anſw. It is anſwered in the 17. verſe, But ye know him, for he dwelleth with you, and ſhall be in you: the ſpirit ſhall be the ſame, but the meaſures enlarged; the ſame ſpirit of faith, but not the ſame meaſure.
Object. What ſhall the ſpirit do, when it is given in that larger meaſure.
Anſw. It is reſolved partly in the 26. verſe, He ſhall teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you. And partly Joh. 16.13. He will guide you into all truth, and he will ſhew you all things to come.
Obj. This is that diſpenſation of the ſpirit, which is mentioned in Joh. 7.38, 39. and for which the Apoſtles were commanded to waite at Jeruſalem, Luk. 24.49. and which the Apoſtles did receive, Act. 2.4. according to the prophecy, Joel 2.28.
A. It is not to be denyed (as before) that one branch of the diſpenſation of the ſpirit is to open it ſelf in ſuch diſcoveries as thoſe; but the whole thereof, and the all of that diſpenſation is not limited or confined to the external and outward, and miraculous manifeſtation thereof only as in the Apoſtles dayes; At which time not to every perſon individually was it ſo communicated (as hath been proved before) unto which you are referred, and they, which did receive the diſpenſation of the ſpirit at large both in its inward operation, and outward manifeſtation, yet did receive but the firſt fruits thereof, Rom. 8.23.
From the whole of what hath been ſpoken in anſwer to this main objection, this briefly is the ſumme;
1. That notwithſtanding the diſpenſation of the ſpirit (in the times called primitive, viz. in the dayes of the Apoſtles and primitive Chriſtians) was with great evidence, and outward manifeſtation, accompanied with ſigns, and wonders, and mighty deeds, yet it was ſo but in ſome perſons, not in all beleevers, as by the inſtances48 before cited may appear, for there were ſome beleevers, that did not know of ſuch a thing, as the ſpirit, Act. 19.2.
2. That as ſome Beleevers were ignorant of outward manifeſtation thereof: ſo there were others, who having the outward were deſtitute of the inward. Mat. 7.22, 23. & 10.4, 8.
3. The gift of the ſpirit is a Covenant gift, firſt promiſed to Chriſt, and in him to them that are his, that is, Chriſts, to him and to his ſeed throughout their generations (ſeeds ſeed.) Iſa. 59.21.
4. It was promiſed by Chriſt to his Apoſtles to be in them for ever, Joh. 14.16, 17. not ſo to remain in their individual perſons for ever, but in their ſucceſſors, and not in them only, as ſuch, that is, Apoſtles, but alſo in all ſuch as ſhould thenceforth beleeve thorough their word, Joh. 17.20.
5. It was propheſied to be poured upon all fleſh, Joel. 2.28. and applyed to all that were a farre off, even as many as the Lord our God ſhall call, Act. 2.39.
6. The Apoſtle declareth of himſelf, and the beleeving Romans, who although they had received the Spirit of Adoption, whereby they cryed Abba Father, and he (at leaſt) had alſo received the outward viſible manifeſtation of the Spirit, yet ſaith of himſelf, and them; They had received the firſt fruits of the ſpirit, intimating that there was yet a further manifeſtation thereof reſerved to them, which were to come after, according to the tenor of that Scripture, Heb. 11.40. That they without us might not be made perfect. Hence therefore it may be argued; that though it hath pleaſed the Lord for the miſuſe or abuſe of his holy ſpirit, or for other moſt holy ends known unto himſelf, to withdraw from the children of men for a ſeaſon the manifeſtation thereof in that which is outward in gifts of tongues, prophecies & healings, &c. Suffering Arts (ſo called by Man) to prevail inſtead thereof: till the faith of his people prevail through cryes and tears to bring back the Anointed and with him the Anointing.
For the propheſy of Joel is as yet but in part fulfilled, and the direction of our Lord remains firm to this day, Luk. 11. from the 5. verſe to the 14. touching the inceſſant importunate prayer for the holy ſpirit, concluding thus, verſ. 14. If ye then which are evil know how to give good things to your children, how much more ſhall the Heavenly Father give the holy spirit to them, which ask him. And ſurely were but the Lords people awakened to conſider the neceſſity of the return of that ſpirit, which hath been for ſo long a time49 withdrawn, and to be importunate with the Lord, and give him no reſt, but with all humble and holy boldneſs continue in prayer, and not faint, according to that in Luk. 18.1. who knowes how ſoon the moſt high might turn the Captivity of his people as the Rivers of the South, as to this particular, and meet his mourning, praying Servants, where David met the men of Judah, (who came to conduct him over Jordan) even at Gilgal, viz. the place of the rowling away of reproach, Ioſhuah 5.9. and make it a time (as that was a place) of rowling away of reproach from his people forever.
Nevertheleſs though in reſpect of its viſible manifeſtation, there be a great hiding and withdrawing, yet according as was promiſed, Joh. 14.18. Our Lord hath not left his children Comfortleſs, nor Orphans. But hath left them a Comforter, as promiſed: Continuing to them the inviſible Operations of his holy ſpirit, enabling them thereby to cry Abba Father, who in that reſpect is called the ſpirit of Adoption, Rom. 8.15. & Gal. 4.6. Becauſe ye are Sons God hath ſent forth the ſpirit of his Son into your hearts, crying Abba Father: becoming in them a ſanctifying ſpirit, 1 Cor. 6.11. a ſpirit of ſanctification, 2 Theſ. 2.13. 1 Pet. 1.2. witneſsing to their ſpirits their eſtate of Sonſhip, Rom. 8.16. Cauſing them to Read that new-Name written on the white ſtone, which no Man knows but he which hath it. So that all though they cannot aſſure another by infallible evidence, ſo as to leave them without doubt touching their eſtate: yet to themſelves the ſpirit of God, by which they are regenerated, doth evidence its own operation, according to that teſtimony, 1 Joh. 5.10. He that beleeveth hath the witneſs in himſelf: and by filling them with fruits of righteouſneſs, which are by Jeſus Chriſt unto the praiſe and glory of God; leading them in paths of righteouſneſs, keeping their feet that they ſtumble not upon the dark mountains, ſanctifying them throughout, as well in body as in ſoul, and ſpirit, enabling them to mortify the deeds of the fleſh, and to cleanſe themſelves from all filthineſs of fleſh and ſpirit: mourning, longing, preſſing after this, and reſiſting and oppoſing, judging and condemning, whatſoever is contrary thereunto.
This is a meaſure of evidence even to the ſtander by, (at leaſt ſo farre as is neceſſary) and will amount to the fulfilling of that rule, viz. Let your light ſo ſhine before men, that they ſeeing your good workes, may glorifie your father, which is in Heaven. And this may be, and in many perſons is witneſſed; though other external diſcoveries by Miracles be not produced.
1Having in the foregoing part of this diſcourſe treated of that light which the moſt high, and holy God, the eternall fountain and Father of lights hath formed in every man, (viz.) the ſpirit of a man, Zech. 12.1. Or candle of the Lord, Prov. 20.27. And therein holding forth, in ſome ſmal meaſure, that which is witneſſed in the holy Scriptures of truth, touching the nature and property thereof, under theſe two general heads, viz. 1. What it is, 2. What it does in every man.
The impartiall and ſerious conſideration whereof afford's matter of conviction to the oppoſite principle, and might be of uſe to ſuch a purpoſe, though there were not a word further added thereabout.
Nevertheleſs, in order to the ſatisfaction of ſome that are tender, who may not be free to trace the diſcourſe throughout, or may not ſo clearly diſcern the ſcope thereof by what hath hitherto been ſpoken, I ſhal endevour to treat them (I mean the people that paſs under the name of Quakers) upon their own ground, diſcourſing with them upon ſuch principles as are laid down in the Papers and Bookes of the men of their confederacy, perſons of no ſmal eſteem among them, certain hints whereof have been given at the beginning, and others may occaſionally be added.
In proſecution whereof, & to the intent it may be performed with the more clearneſs to the meaneſt capacity, I ſhal proceed in the Method above mentioned enquiring what is by them held forth touching the nature of the light wherewith every man and woman that comes into the world is enlightned (viz.) 1. What it is, 2. What it doth in ever man, and I ſhall alſo examine the Teſtimony by them produced for proof thereof.
Touching the former of theſe two particulars (viz. what that light is) it is affirmed;
That the little light which ſhines in the dark heart is,
1. The powerful word of faith, which was in the beginning, by which all things were created.
2. That it is the word of Faith the Apoſtle exhorted to take heed unto, Rom. 10.6, 7, 8.
3. That it is the unction of the holy one given of the Father, whereby we need not to teach one another, but as the anointing teacheth us.
4. That it is the ſure word of Prophecy, whereunto ye do wel to take heed, 2 Pet. 1.19. [Dewſborr, Mans return, Pag. 27, 28.]
2Chriſt hath enlightned every one that comes into the World. [Fox way to the Kingdome Page 1.]
Waiting in the light which Chriſt hath enlightned you withall,
5. That's Scripture within you, pag. 8.]
Theſe five Heads or Propoſitions thus laid down, relate to the firſt Article, and are to be conſidered how far they hold proportion with the writings of Truth, and are born witneſs unto thereby; to the umpirage whereof, I find, the Authors of theſe aſſertions do referre themſelves.
The Scriptures we own, &c. (Howgills fiery darts, Page 19.)
We direct to ſearch the Scripture, whether our doctrine be not true. (Page 22.)
I challenge all the City of London to prove, that we ſpeak or declare any thing, but what the Scriptures bear witneſs to the ſame. [Page 28.]
Let him that can try us by the Scripture.
Here therefore we joyn iſſue, and anſwerable to the evidence, which the Lord ſhall give by his Spirit in the holy Scriptures, ſo let it be. According to the tenor of that divine Teſtimony, Eſai. 8.20. To the Law, and to the Teſtimony; if they ſpeak not according to this word, it is becauſe they have no (morning) light in them.
Firſt, To the firſt of thoſe five Prepoſitions, I Reply.
1. Reply. 1. That although it be ſaid, that the little light which ſhines in the dark heart is the powerfull word of faith, which was in the beginning by which all things were created.
Yet this is but ſaid without any Scripture produced giving witneſs thereto; and therefore may not be admitted to the credit of a divine Truth, having no other evidence than an humane Teſtimony; briefly, It is not proved, therefore not beleeved.
1. Obj. Did not God create all things by the word of his power, or powerful word?
Anſw. I read in the holy Scriptures of truth that God created the Heavens and the Earth, and all the hoſts of them, Gen. 1.1. & 2.1. and that he did this by his word, Pſal. 118.5. He commanded and they were created; but I no where read, that they were created by the powerful word of faith, as is affirmed in the propoſition beforenamed.
2. Object. Is not Chriſt the word and did not he create all things?
Anſw. 1. Chriſt is called the word of God, Rev. 19.13. but not the word of faith.
2. Chriſt is called the word God, Joh. 1.1. by whom all things3 were made, verſ. 3. and without whom was nothing made that was made (i. e. ) created, Col. 1.16.
But he is not called the powerful word of faith, much leſſe may it be ſaid, that the little light, which ſhines in the dark heart, is the powerful word of faith; or it, by which all things were made or created; nor may be ſo called by warrant from the Scripture without ſome clearer proof.
3. Object. Is not Chriſt the light, which lightneth every one that cometh into the world? Joh. 1.9. And is it not he by whom al things were created and made? A meaſure of whoſe light ſhineth in the dark heart of every one.
A. Beſides that there is a departing from the Terms in the Propoſition; (as may by the impartial and unprejudiced Reader be obſerved) For if the little light which ſhines in the dark heart be that by wch God created all things, & that that light is the word of God, or the word God, Joh. 1.1.3. or Chriſt the light, as is intimated in the Object. & 'twas by him & not without him that al things were made.
Then this Objection ſhould be thus put (in plainneſs and truth) Is not Chriſt the light in every man that cometh into the world? &c.
And to this agree thoſe ſo often quoted ſentences of Scripture, Chriſt in you the hope of Glory, Know you not that Chriſt is in you, The Kingdome of Heaven is within you. Which Scriptures are applyed (by thoſe Objectors) to every man by a diſtinction and a meaning (viz) the light of Chriſt, and a meaſure of Chriſt, and the little light which ſhines in the dark heart, and ſundry other meanings of this kind,
I ſhall endeavour to make it appear, that this Objection is not founded upon the Scripture, which is brought to prove it, by reciting the paſſage in its own words, John 1.9. That was the true light which lightneth every man that cometh into the world, or, every man coming into the world. Now let him that reads judge, whether the terms of the Propoſition (viz. That the little light which ſhines in the dark heart is the powerful word of faith) or if the Terms in the Objection (viz.) That Chriſt is the light which lighteth every man, that cometh into the world, may be read in this recited place: and if they cannot be found in the words of the Scripture, then the challenge of him which wrote the Book Entituled Common Salvation, mentioned before, is returned as an evidence againſt themſelves, and their aſſertion remains ſtill unproved by the Scriptures.
4. Object. Although that thoſe words (viz.) The little light which ſhineth in the dark heart, is the powerful word of Faith which was in4 the beginning, by which all things were created. Nor that Chriſt is the light which lightneth every one that cometh into the world.
Although theſe very words be not expreſſed in John 1.9. nor Chriſt ſo much as once named in all the nine firſt verſes, yet of whom can it be meant other than of Chriſt? as may be gathered from thoſe verſes conſidered and compared together?
Anſw. I might in anſwer to this Objection (alluding to that of the Apoſtle, Acts 17.28. ) alleage a paſſage out of your own Bookes, (viz.) Fran. Howgill, Common-Salvation, Page 3. Thou that tells of opening Chapters and verſes by meanings, thou never heard a word of Chriſt. I only obſerve this to ſhew you, what hard meaſure you mete out to others when your ſelves are conſtrained to do the ſame things as will hereafter be further made to appear.
5. Object. Doth not Chriſt himſelf ſay in John 8.12. I am the light of the world, and in John 12.35, 36. where it is plainly expreſſed, That Chriſt is the light, without any meaning?
Anſw. Although in the 8. of John 12. verſ. Chriſt is called the light of the World, being the ſame, who in the 12. of John v. 36. is to be beleeved on; yet neither in the 8. nor 12. nor firſt of Joh. by any of them, or all of them put together, is it proved that the little light which ſhines in the dark heart is the powerful word of faith, which was in the beginning, by which all things were created, which cannot be affirmed of any other but of him, I ſay of him, by whom all things were made, that were made, of whom it is ſaid, he was in the world, & the world was made by him & the world knew him not, and how or where he ſhould be called the little light, that ſhines in the dark heart, or powerful word of faith, or the light, which lightens every man, that cometh into the world, I do not, nor cannot read, let the impartial, & ſober minded conſider, whether any thing, but a meaning can make it out, & whether ſuch meaning be according to truth.
6. Object. Thou art ſtumbling at the light which ſhould guide thee, and therein manifeſts thy confuſion and ignorance; while thou art talking about the light, thou comprehends it not, through the darkneſs that is in thee. Shew if thou canſt, what is ſaid touching the light of Chriſt, wherewith he enlightens every man that comes into the world, either in the 1.8. or 12. of Joh. or any other Scripture, that thy knowledg in the Myſtery thereof may be manifeſted, if there be any ſuch thing in thee, or elſe for ever ceaſe ſpeaking any further thereof.
A. Not to meddle with that branch of the Objection at all, which cenſures, and judges, and ſpeaks of darkneſs, confuſion and ignorance,5 for bringing the things aſſerted to tryal, by the words of the holy Scriptures, and for diſcovering the unproveableneſs thereof, by the Scriptures produced by them to prove the ſame, leſt the anger and frowardneſs in the Objector might produce a like ſpirit in the Anſwerer: but rather inclining to the latter part thereof, (viz.) to ſhew what is ſaid in the firſt of John, touching the light, wherewith every man coming into the world is inlightned; according to that meaſure wherewith I ſhal be aſſiſted; though with never ſo much weakneſs and ſtammeringneſs of ſpeech, in holy fear and trembling before him, whom I ſerve with my Spirit, even in this Service, though but a babe therein; I ſhall propound to conſideration a few things.
1. I do find that in the firſt of John there is mention made of the word, which was in the beginning with God, of whom it is ſaid, and that word was God, Joh. 1.1. All things were made by him (verſ. 2.) i. e. The word God. In him was life, and that life was the light of men, verſ. 4.
John was ſent from God to bear witneſs of that light (verſ. 7.) i. e. The word God, verſ. 1. That was the true light, which lightneth every man Coming into the world, verſ. 9. even he by whom the world was made, verſ. 10. He was in the world, and the world was made by him, and the world knew him not.
This word God, he in whom was life, and the life was the light of men. He (i. e.) God, the word, the maker of the world, verſ. 10. He was that true light, which lightneth every man that cometh into the world.
According to that Divine teſtimony, 1 Joh. 1.5. This then is the meſſage that we have heard of him, and declare unto you, That God is Light, and in him is no darkneſs at all. So, that he who is the true originall fountain of light, In whom is life, and that life is the light of men, v. 3. & who enlightneth every man, v. 9. (with life & light) that cometh into the world, Is the word God, Joh. 1.1. as appears, by what is witneſſed in the forenamed Scriptures, even God the Creator of the ends of the Earth, Eſa. 40.28. The maker and former of all things.
The word God, thus conſidered, the original and fountain of all light and life, he of whom its ſaid, as in Acts 17.28, 29. In him we live and move, and have our being. For we are alſo his Off-ſpring, even all the generations of mankind, who are, or ever were ſubjects of life, and light, as he is the Author and fountain of both, Pſal. 36.9. To all and every one, that comes into the World: I ſay as thus conſidered, So the word God, or God the word, is the light and life of men, and as ſo conſidered, he doth enlighten, as really as inliven, every man that cometh into the world.
6Setting up in every man a Spirit by which he doth exiſt or live as a man, differencing him from other creatures, by that Spirit of a man, by which he lives a rational life, calling it, the candle of the Lord, ſearching all the inward parts of the belly, Prov. 20.27. (i. e. ) the things of a man, 1 Cor. 2.11. As appears more at large in the former part, where the nature and property of this light, the ſpirit of a man, or candle of the Lord is propounded and diſcuſſed.
I do likewiſe finde in the ſame firſt of John 14. verſ. that That word was made fleſh, and tabernacled among them, and they beheld his glory, the glory, as of the onely begotten of the Father; according to that Teſtimony, Phil. 2.6, 7, 8. who being in the form of God, thought it no robbery to be equal with God, but made himſelf of no reputation, and took upon him the form of a Servant, and was made in the likeneſs of men, & being found in faſhion as a man, agreeable to that, Pſal. 40.7. & Heb. 10.5, 7. A body haſt thou prepared me, then ſaid I, lo I come, (In the volume of the book it is written of me) to do thy will O God, by which will we are ſanctified, &c.
In like manner, & according to the tenour of theſe Scriptures, the word before ſpoken of, John 1.1. was made fleſh, John 1.14. and thenceforth was called Chriſt the Lord, Luk. 2.11. or the Lords Chriſt, Luk. 2.26. As is witneſſed in the Song of Simeon, to whom it was revealed by the holy Spirit, that he ſhould not ſee death untill he had ſeen the Lords Chriſt, who taking up the holy Child Jeſus (or the word made fleſh) into his armes, he bleſſed God, and ſaid, Lord now letteſt thou thy ſervant depart in peace according to thy word, for mine eyes have ſeen thy Salvation, which thou haſt prepared before all people, a Light to lighten the Gentiles, and the Glory of thy people Iſrael, Luk. 2.26, 27, 28, 29, 30, 31, 32.
Thus the word God, who was the enlivener, & enlightener of the world, the maker and ſuſtainer thereof, gave being both of light and life to the natural man, and ſo enlightned every man that comes into the world, ſetting up a light in him, a candle light, (i. e. ) the ſpirit of a man, common to all men as men.
But the word made fleſh becoming the Meſſiah, which is by interpretation the Chriſt, Joh. 1.41. opened the Myſtery of Godlineſs, manifeſting God in the fleſh, according to that in 1 Tim. 3.16. Without controverſie great is the myſtery of Godlineſs, God manifeſted in the fleſh, &c. To which agrees that, 1 Joh. 1.2. For the life was manifeſted, and we have ſeen it and bear witneſs, and ſhew unto you, that eternal life which was with the Father, and was manifeſted unto7 us. The word I ſay, thus in fullneſs of time, becoming fleſh, became therewith the Lords Chriſt, or the Lords anointed, or the holy child Jeſus, Act. 4.26, 27. The anointed Saviour, and hereby brought life and immortality to light through the Godſpel, 2 Tim. 1.9, 10. manifeſted by his appearing, Tit. 2.11. & 3.4. according to purpoſe, Eph. 1.9. and promiſe, Tit. 1.2. from the foundation of the world, & accordingly beleeved on & expected by al the cloud of vvitneſſes from Abel forward, to this day, from the time the promiſe vvas given, Gen: 3.15.
In this ſenſe and as thus conſidered Chriſt is ſaid to be come a light into the World, John 12.46. I am come a light into the world, to what end? Is it to enlighten every man, that cometh into the world? Nay, but that whoſoever beleeveth on him ſhould not abide in darkneſs, agreeing with that in John the third, and 19. Light is come into the world, and this light is the Son of God, whom the Father hath ſent, that whoſoever beleeveth in him, ſhould not periſh but have everlaſting life; and thus is he the light of the world, John 8.12.
As one whom the Father hath ſent, John 7.29. and ſealed, John 6.17. and anointed, Luk. 4.18. to be the Covenant to the people, and light to the Gentiles according to the prophecy going before of him, Iſa. 42.1, 6, 7. & 61.1, 2, 3. Whereby he brought in another life, & another light into the world, diverſe from that which was given to the world, or ſet up in every man, that comes into the world, according to the Terms of the Covenant, whereof himſelf is Mediator, Heb. 8.6. and being made perfect he became the Author of eternal Salvation, unto all them that obey him, Heb. 5.9.
Remembring only this that as there is a life common to al men, that come into the world, who nevertheleſs cannot therewith inherit the Kingdome of God, till renewed, ſo there is a light common to all men and women that come into the world, which cannot diſcern the things of the Spirit of God (til renewed) as their life is, for the life and the light have one Original.
7. Obj. Art thou ſo fooliſhly blind, as not to ſee thy own Babel, & confuſion in what thou haſt ſaid? Is not Chriſt, and the word one? How then doſt thou in thy beaſtly Nature, (the head of the Serpent reigning in thee,) by dividing, & diſtinguiſhing confound the truth?
Anſw. O that there were given to theſe people an ear to hear, and an heart to conſider the things that differ. Let him that reads underſtand, though I be nothing, yea worſe then ſo, I paſſe not for mans day; my judgement is with the Lord in this matter.
Only it will not be amiſs, to give a brief account, why I have thus diſtinguiſhed, or rather taken notice of the diſtinction, whch the Scripture9 gives of God the word; by whom all things were made, who though he were the fountain of life and light to all living, though he were clothed with light as with a garment, yet the light wherein he dwelt was unapproachable, 1 Tim. 6.16. whom the Apoſtle teſtifieth, no man hath ſeen, nor can ſee, yea, though he were in the world, and the world was made by him, yet the world knew him not, but to the world he was inviſible, though he made it, and gave it ſubſiſtence, and being, as is witneſſed, Acts 17.28. In him we live and moove and have our being, even our creaturely being, as ſuch; yet was he inviſible to us, while ſuch notwithſtanding, and though ſome of the inviſible things of God, might be diſcerned by the viſible things of the creation, (viz.) his eternall power and God-head yet he, the Creator and maker thereof, could not be diſcovered by that little light in man, which was common to every man, untill the word was promiſed to be made fleſh, Gen. 3.15. in the ſeed of the woman, who was break to the Serpents head.
And this is borne witneſſe unto by our Lord Jeſus Chriſt himſelfe, John 1.18. No man hath ſeen God at any time. As they who came to ſee whether Chriſt were riſen, John 20.3. They ſaw the napkin which had been about his head, and the linnen cloathes wrapped together, ſufficient to demonſtrate, at leaſt that he, whom they ſought was not there (if not alſo to teſtify that he was riſen) but him that had layn there, and was riſen, this, thoſe things cold not diſcover, this was reſerved to his owne appearance, verſ. 15, 16.19, 20.
So though upon the account of the common enlightning which every man and woman which cometh into the world, receives from God the former and maker of them, which light they receive together, with the principle of their naturall life, which light and life as they are both one in the Author and fountain thereof, John 1.4. So are they both one in the ſubject thereof. As James Naylor himſelfe acknowledgeth in his Anſwer to certaine Queries in a book called Strength in Weakneſſe, mentioned before Page 24. line the firſt.
Yet this little light in man is ſo far from being the powerfull word of faith, which was in the beginning, and by which all things were created, I ſay, it is ſo far from being it, That it cannot diſcover who, or what it is, that's ſpoken of the napkin and the graves cloathes. It may ſee, ſome of the viſible things of God, and there by ſomewhat of that which is inviſible, but him that is inviſible they can never ſee, till he manifeſt himſelf, for no man ever ſaw him or ſhall ſee him, ſince the tranſgreſſion but as the word made fleſh, Jo: 1.14. manifeſted in the fleſh, 1 Tim. 3.16.10 as revealed in the Sonne, John 1.18. and by him manifeſted unto his Witneſſes, 1 John 1.2. according to that bleſſed teſtimony among others, 2 Cor. 4.6. God who commanded light to ſhine out of darkneſſe, hath ſhined in our hearts, the light of the knowledge of the glory of God in the face of Jeſus Chriſt, which no man can ſee, but as he receives another life, John 3.3. and light, for the life and the light are one.
For this very reaſon: Becauſe I have obſerved the enemy to hide himſelfe in this buſh, and here to lay his Ambuſcado's to take perſons at unawares, and to caſt his net over them, blundering and confounding by tearmes the Truth it ſelfe, under ſhadowy expreſſions not obvious to the firſt view of every reader: Becauſe Chriſt is called the light of the world, therefore where light is ſpoken of, there Chriſt is applyed to be hee, or if under theſe expreſſions, The light is but one in all, Are there more lights then one? Shew any other light, &c.
Not heeding that, which is teſtifyed of the Word, that while he was hid in God, (though he bore up the Pillars of all the Creation, as being made by him, and exiſting in him, though he was light and life to all beings, according to their capacities, beſparkling all with rayes or Candles, as their maker and Creator) yet untill a body was prepared him, and he made fleſh, thereby becoming the ſeed of the Woman, and fulfilling therein that promiſe, which had been a word of faith to the Beleevers, throughout all ages, who all dyed in faith, having not received the promiſe, but ſaluted it, as that which they ſaw, and kiſſed it, and rejoyced in it, as Abraham did, who ſaw him, the Word, that was to be made fleſh, and was glad. I ſay, till the word was thus imbodyed in fleſh, or conſidered as ſuch, and ſo to be ſeen and beleeved on, there was no ſuch thing as Chriſt, a Light to the Gentiles, other then in promiſe. I ſay, Chriſt, as the Lords Chriſt, or Chriſt the Lord, according to thoſe teſtimonies before mentioned in Luke 2.11.28.32. for as he was Manifeſted in the fleſh, he was thus ſtiled.
Of whom it is thus ſaid, He which hath the Sonne hath life, and he which hath not the Sonne of God hath not life (which is true of Light, for the life and light are one, Eph. 5.14. and promiſcuouſly put one for another) which light and life is no other way attained but by a perſons being borne againe, John 3.3. by receiving, i.e. by beleeving on the Lord Jeſus Chriſt. For to as many as beleeved on him, to them he gave power, priviledge, or prerogative, to be made the Sons of God, even to as many as beleeve in his name, which were borne not of Bloud, nor of the Fleſh, nor of the will of Man, but of God, John 1.12, 13.
The Children of the firſt Birth with their life and light cannot enter11 into the kingdome of God, nay they cannot ſee the kingdome of God, 1 Cor. 2.14. John 3.3.5, 6. Except they be borne againe, i. e. from above of the Spirit. But the new-borne, they which beleeving receive Chriſt, or receive Chriſt by beleeving, thoſe are they whoſe hearts God purifyes by faith, Act. 15.9. renewing them in the Spirit of their mind, Eph. 4.23. by the waſhing of Regeneration, and Renewing of the holy Spirit, Tit. 3.5, 6, 7. which he ſhedds on them abundantly through Jeſus Chriſt our Saviour, juſtifying them by his grace, that they may be made heires according to the hope of eternall life. With this new-life comes in the true light of the renewed Man, who till then is dead, as in oppoſition to life, and darke, as in oppoſition to light, notwithſtanding he be both alive and enlightned by the fountaine of life as a branch of the naturall Creation. [1 John 2.8. Eph. 2.5. & 5.8. John 1.3, 4.]
Hitherto touching the firſt Aſſertion or Propoſition, and the proofe thereof.
Secondly, It is further affirmed touching the little Light, which ſhines in the dark heart, viz.
That it is the word of Faith, the Apoſtle exhorted to take heed unto, Rom. 10, 6, 7, 8.
2d Reply. I cannot with more cleareneſſe proceed in the Examination of what is here alledged from Rom. 10. Then ſet downe the words of the Scripture it ſelfe, which is cited for proofe thereof, that the Reader may have the clearer view thereof. The words are theſe, viz. But the Righteouſneſſe which is of faith ſpeaketh on this wiſe, Say not in thine heart, Who ſhall aſcend into Heaven, that is, to bring Chriſt downe from above, or who ſhall deſcend into the deep, that is, to bring up Chriſt againe from the dead: but what ſaith it, the word is nigh thee, in thy mouth, and in thy heart, that is the word of faith, which we preach.
Having preſented the Reader with the ſight of the Scripture produced for Evidence, I need ſay no more then this, It doth not prove the thing for which it is brought. Let him that reads conſider, whether there be one word therein, which mentions the little light, which ſhines in the darke heart, or calls that little light the word of Faith, or exhorts to take heed thereunto as being it.
Now if the Scripture quoted for proofe proves not the thing, as it plainely appeares, it doth not. Where is he that made the Chalenge to all the Citie of London, to prove that any thing is (by theſe men) ſpoken or declared, but what the Scriptures beare witneſſe unto the ſame? or if it be ſaid, that the Apoſtle meanes the little light, which ſhines in12 the darke heart, when he ſpeakes of the word of faith, which is nigh, both in the mouth and heart.
I muſt ſay to this, as before in the former Caſe, Meanings are by ſome approved, while as yet they are under Judgement and condemnation by others, as I have already inſtanced in the Anſwer to the 4th Objection.
Inaſmuch therefore as this appeares (as the former to be aſſerted) without proofe, for that this Scripture doth not at all mention, the little Light, which is ſaid to ſhine in the dark heart, nor calls it the word of faith, nor exhorts to take heed unto it as ſuch, nor uſeth no ſuch phraſe, as by reading the words will appeare. Further anſwer is not requiſite to be given to it, then to ſay, It is an ungrounded and an unproved opinion.
Object. But what may the Apoſtle intend by the word of faith, which he ſaith is in the heart, and in the mouth, and infers to be a ſaying of Moſes, Deut: 30.14. where the like words are uſed, if it be not the light which ſhines in the dark heart, what other thing can it be?
Anſw. It is evident that the Apoſtle treating about the Righteouſneſſe of the Law, and the Righteouſneſſe of faith, aſſerts in the 4th verſe of the 10th of Rom. That Chriſt is the end of the Law for Righteouſneſſe to every one that beleeveth, alledging that Moſes deſcribeth the Righteouſneſſe, which is of the Law, that the man which doth thoſe things ſhall live by them. Doe and live. And this was according to the Tenour of the Law written on the heart of man from the Creation. It was no new thing that he Commanded them, but the ſame repeated; which was engraven on their hearts before, viz. That they ſhould love the Lord, and ſerve him; which was the end of their Creation: Of which much hath been ſpoken in the former part.
Alluding to this paſſage of Moſes, the Apoſtle uſeth the like forme of ſpeech, that as the Children of the firſt Covenant, had the Law of that Covenant written not only on tables of ſtone, but alſo on the fleſhly tables of their hearts, as appeares, Rom. 2.15.
So the Children of the new Covenant might have the Law of the new Covenant, ſpeaking to them in the like ſort; the heires of righteouſneſſe or the children of faith might heare the righteouſneſſe of faith ſpeaking to them on this wiſe; viz. Say not in thine heart, who ſhall aſcend into heaven to bring downe Chriſt from above, or who ſhall deſcend into the deepe, to bring up Chriſt againe from the dead: But what ſaith it? The word is nigh thee, in thy mouth, and in thy heart.
Queſt. Nigh thee, nigh who?
Anſ. Even nigh unto thee, in thy mouth, and in thy heart.
13Queſt. Whoſe mouth, and whoſe heart?
Anſ. Not every mans mouth, and every mans heart, but in thy mouth, and in thy heart, who art a Beleever.
Queſt. What Word is that?
Anſ. The Word of Promiſe, the Word of Faith, which we preach.
Queſt. What Word is that, which you preach?
Anſ. That which ſaith, If thou ſhalt confeſſe with thy mouth the Lord Jeſus, and ſhalt beleeve in thine heart, that God raiſed him from the dead, thou ſhalt be ſaved. This is the Word of faith, which is in thy mouth, and in thy heart: and on this wiſe the Righteouſneſſe of faith ſpeakes; For with the heart man beleeveth to Righteouſneſſe, and with the mouth confeſſion is made unto ſalvation; for the Scripture ſaith, Whoſoever beleeveth on him, ſhall not be aſhamed.
Thus the word of Faith, or Law of Righteouſneſſe is near unto the Children of faith, the heires of ſalvation, even in their mouthes, and in their hearts. The Law of the new Covenant is a word nigh unto the Children of that Covenant, even to as many as beleeve, and are of the faith of Abraham, the faith, which is of the Operation of God. And theſe not as in the ſchoole of Moſes, hearing the voyce, (which hath thundrings and earth-quakes) ſaying doe and live, or the man that doth them ſhall live in them, and Curſed be every one, that abideth not in every thing, that is written in the Law to doe them: But the word of Faith ſpeaks on this wiſe, This is the worke of God, that ye beleeve on him, whom he hath ſent.
As thoſe who are marryed to another Husband, that they may bring forth fruit to God, even fruites of righteouſneſſe, which are by Jeſus Chriſt unto the glory and praiſe of God; ſerving him without feare in righteouſneſſe and holineſſe all the dayes of their lives: who having reſtored their ſoules, leades them in pathes of righteouſneſſe for his names ſake; being to them in ſtead of Broad Rivers and Streames, writing his Law in their hearts, putting his holy feare therein, having Circumciſed their hearts, Calling them to his foote, and keeping them there, leading them (though blinde) in wayes they knew not, who orders their goings that their footſteps ſlide not. So that his Word is nigh them, (I ſay nigh unto thoſe, who are borne from above, and are the Children of the new Covenant,) viz. in their heart, and in their mouth, even the word of faith of which the Scripture ſpeakes. But not ſo to every man: nor is the little Light, which ſhines in every dark heart, this word of faith: nor is this word of faith or Law of the new Covenant nigh to any perſon, viz. in the mouth, and in the heart, but only14 to thoſe that beleeve, as the ſcope of this Scripture diſcovers; and then, and not till then is it a Scripture fulfilled on ſuch, and not on others, who, till they receive Life and Light through beleeving on the Lord Jeſus, are really deſtitute of both, 1 John 5.12. He which hath the Sonne hath life, and he which hath not the Sonne of God hath not life, which is true of light alſo, for it hath been acknowledged already, that the light and life are one.
I ſhall now proceed to the third Aſſertion, touching the light in every man, viz. That it is the unction of the holy one, &c.
Thirdly, I finde it affirmed touching the little light in every man, which ſhines in the dark heart, That it is the unction of the holy one given of the Father, whereby we need not to teach one another, but as the anoynting teacheth us, which is truth and no lye.
Reply. Here being no Scripture cited for the proofe of this Aſſertion, but certaine words of the Scripture made uſe of. It doth appeare to me to have Reference to that paſſage of the Apoſtle, 1 John 2.27. I know not what other place properly to referre them unto for proofe. I ſhall therefore recite theſe words, and compare them with what is here affirmed touching the light in every man, or the little light which ſhineth in the dark heart, viz. verſe 20. But ye have an unction of the holy one, and ye know all things. Verſ. 27. But the anoynting which ye have received of him abideth in you: and ye need not that any man teach you, but as the ſame anoynting teacheth you of all things, and is truth, and is no lye.
If this be the Scripture paſſage intended for proofe, and beſide this I know none other.
Then I affirme (as of the former) that it ſpeaks not at all to the thing, which is under conſideration; for how doth it appeare, that the little light, which ſhineth in the dark heart of every man is the Ʋnction of the holy one, given of the Father, whereby we need not teach one another, &c. I ſay how doth it appeare that this is ſpoken of that little light, as being that Ʋnction, when there is not ſo much as one word mentioning that little light, at all, in this entire paſſage of Scripture, nor any other that I doe know of? If there be any, I wiſh it were produced: nor can it ſatisfie to ſay its meant ſo, for meanings have received their ſentence already in the former branch. Nay, the contrary is evident, that the Apoſtle is ſo farre from ſpeaking of the Light in every man, and calling it the Ʋnction of the holy one given of the Father, &c. That he ſpeakes of that holy Anoynting, which they to whom he there writes, viz. the little children, the young men, and the fathers, were15 made partakers of, viz whoſe ſins were forgiven for his names ſake, and who had knowne the Father, and overcome the wicked one, 1 John 2.12, 13. Such as in whom the darkneſſe was paſt, and the true light now ſhined, verſ. 8. Theſe were they who had received the Ʋnction from the holy one, and did know all things, the anoynting which they having received abideth in them, according to that which was promiſed, John 14.16. Even the Spirit of truth, who was to abide for ever with them to whom he ſhould be given, verſ. 27. who being come ſhould teach them all things, verſ. 26.
To the perſons, who through beleeving were borne againe, not of blood, nor of the will of the fleſh, nor of the will of man, but of God, who (as little children) had obtained Remiſſion of ſinnes for his names ſake (as young men) had overcome the wicked one, (as fathers) had knowne him from the beginning: I ſay, to ſuch as theſe are, and of ſuch as theſe are, this Scripture gives Teſtimony, that they had received the Ʋnction of the holy one, i. e. the Spirit of truth, which ſhould lead them into all truth, and teach them all things, and abide with them for ever, according to the promiſe of Chriſt, John 14.16, 17, 26. John 16.13, 14, 15.
Which Ʋnction of the holy one (i. e. the Spirit of truth) is not a light in every one, ſhining in the darke heart, and teaching them all things; but is ſo in ſuch only as doe beleeve, for to as many as received him to them he gave the priviledge of Sonneſhip. And becauſe they were Sonnes, he ſent forth the Spirit of his Sonne into their hearts crying Abba Father, Gal. 4.6. Which is not the ſtate or caſe of every one, as is evident; for all men have not the faith, 2 Theſ. 3.2. Without which men cannot be the Children of God, Gal. 3.7, 26, 28. nor receive the Ʋnction of the holy one, ſo as not to need any one to teach them, but as the anoynting teacheth them.
Object. The words by thee firſt repeated (as taken out of the booke called Mans returne) mention not theſe words (viz. Every one) but only the little light which ſhineth in the darke heart. Where the words Every one, doe not follow, notwithſtanding thou doeſt often mention them, as if they were there expreſſed.
Anſw. 1. To ſpeake roundly and plainly to the Principle. That which is ſaid of the little light, which ſhines in the dark heart, as being the powerfull word of faith, or as being the Ʋnction of the holy one, &c. is true of it, as it is in every one, or is not true of it, at all in any one, according to this Principle, which ſaith, The Light is but one in all.
162 That Chriſt is the light which hath enlightned every one that comes into the world. Thou that hateſt this light, thou haſt it, to this the current of theſe writings give teſtimony, and in particular this very Author of mans returne hath theſe words (viz.) [Fox way to the Kingdome, Pages 1.6.]
All you enſlaved Captives of Babylon hearken diligently to Jeſus Chriſt the light which lets you ſee the evill of your hearts to be guided by it, &c. [Mans Returne, Page 26.]
Every one minde your conditions, ſee what guides your mindes, for the Kingdome of Chriſt is within you, and that is the light which lets you ſee the evill of your hearts, [Page 27.]
O thou enſlaved ſoule under the power of Babylon, in thee, come forth minde the light in thee, which is the ſure word of Prophecy, whereunto ye do well to take heed, 2 Pet. 1.19.
By which ſeverall paſſages it is evident, that the light which enlightneth every one is the little light which ſhines in the dark heart of every one, and is ſo intended even by this Author, as by others, and accordingly ſo applyed and ſpoken to.
Object. Doth not the Scripture ſay, 1 Cor. 12.7. The manifeſtation of the Spirit is given to every man to profit withall. How then doſt thou reſtraine it to ſome men, as thou haſt done?
Anſw. It is evident that all have not the Spirit of Chriſt, Rom. 8.9. If any man have not the Spirit of Chriſt, he is none of his, and Jude doth teſtifie of ſome perſons, that they are ſenſuall, haveing not the Spirit, verſ, 19.
Therefore the Apoſtle ſpeaking of the manifeſtation of the Spirit which was given forth in the Church of Corinth, in the diverſity of its gifts, the differences of adminiſtration, and the diverſity of operations: To one was given a word of Wiſedome, to another a word of Knowledge, to another faith, to another the gifts of healing, to another the working of miracles, to another Prophecy, to another diſcerning of Spirits, to another kindes of tongues, to another interpretations of tongues. Now all theſe were divers manifeſtations of the Spirit, in that Church of Corinth diverſly diſtributed, and divided to every man ſeverally, verſ. 11. Now all theſe worketh that one and the ſelfe ſame ſpirit divideing to everyman ſeverally as he will; as appeares verſ. 28, 29, 30. Now God hath ſet ſome in the Church, &c. Are all Apoſtles? are all Prophets? are all Teachers? are all Workers of miracles? have all Gifts of healing? doe all ſpeake with tongues? doe all interpret?
By which it doth appear, that the manifeſtation of the Spirit, as it17 was different, ſo it was differently diſtributed, and is reſtrained to ſome Perſons, v. 30. have all? doe all? are all? &c. And the word (every man) in the 7. verſe, is explained by the ſame words (every Man) in the 11. verſ. And the end of this diſtribution of the Spirit, or manifeſtation of the Spirit is given to no man for himſelfe, but it is to every man to profit withall, to edify and build up, and doe ſervice in the body, as an hand, foot or eye, or ſome other member of the body, according to the ſimilitude of a body uſed in that Scripture, not that the Spirit or the manifeſtation of the Spirit is given to every man (i. e. ) to every individuall Perſon; Forasmuch as ſome men are ſenſuall having not the Spirit; therefore not the manifeſtation thereof, for there can be no manifeſtation where the thing it ſelfe is not.
But the Spirit himſelfe, dividing to every man ſeverally, as he pleaſe, gives forth his manifeſtation to every man for the profit and benefit of others; for to that end were thoſe manifeſtations ſet in the Church, and given to ſeverall Perſons of the Church, for the uſe and benefit of the whole: and ſo is this Scripture to be underſtood (i. e) the manifeſtation of the Spirit to whatſoever it be, and to whomſover it is given, it is given them for edification and profit of others.
The Spirit it ſelfe may be given to a Perſon for himſelfe to bear witneſſe with him, to be his evidence or Teſtimony in things partaining to himſelfe, Rom. 8.16.26. and in 1 Cor. 2.12. Now we have received the Spirit which is of God, that we might know the things which are freely given to us of God.
But when God is pleaſed to give to any Perſon the manifeſtation of his Spirit in a word of Wiſedome, a word of Knowledge, in gifts of healing, or workes of miracles, tongues, or Propheſies; theſe and ſuch as theſe are given for to profit others withall, rather then the Perſons themſelves to whom they are diſtributed; and ſo it is witneſſed in the place before named; which diſcovers the end of the Spirits manifeſtation, (viz.) to profit withall.
The Fourth branch of what is aſſerted touching the little light which ſhines in the dark heart is next to be conſidered.
Fourthly, I finde that it is affirmed touching the little light which ſhines in the dark heart.
That it is the ſure word of Propheſie whereunto ye do well to take heed, 2 Pet. 1.19.
Reply, To make tryall of the truth of what is affirmed, it is neceſſary to examine the Scripture to ſee whether it intermeddle in this matter which it is brought to bear witneſſe unto (viz.) the little light which18 ſhines in the dark heart of every man; whether that be the ſure word of Propheſie here mentioned, the Scripture words are theſe;
We have alſo a ſure word of Propheſie whereunto, ye doe well, that ye take heed as unto a light that ſhineth in a dark place, untill the day dawn, and the day ſtarr ariſe in your hearts.
Knowing this, Firſt, that no Propheſie of the Scripture is of any private Interpretation.
For the Propheſie came not in old time by the will of man but holy men of God ſpake as they were mooved by the holy Spirit.
In this portion of Scripture it may apparrantly be diſcerned that the Apoſtle doth not ſay of the little light, which ſhines in the dark heart that it's the ſure word of Propheſie.
For there is no ſuch word in this Text as the little light ſhineing in the darke heart; and therefore ſo to affirme and to bring this Scripture for proofe, is to wrong the Scripture, except it can be made forth that it ought to be ſo underſtood and that that is the true and proper meaning thereof, which nevertheleſſe would fall under reproofe as centring in a meaning, a thing by them ſo branded with reproach, of which mention hath been made before.
But as its not expreſt in the words of the Apoſtle, ſo it will be found, not to be meant or intended as ſpoken of the little light ſhining in mans darke heart, a being the ſure word of Propheſie in this place mentioned, for it's evident the Apoſtle ſpeaks of the word of Propheſie contained in the Scriptures, as himſelfe explaines himſelfe as may appear by conſidering the words and the ſcope thereof.
For the Apoſtle Peter knowing that hee muſt ſhortly put of his Tabernacle (as our Lord Jeſus Chriſt had ſhewed him) verſ. 14. endeavors the eſtabliſhment of the ſcattered Saints in the doctrine of the power and comeing of our Lord Jeſus Chriſt 15.16. and this he doth by two Arguments.
One drawne from the teſtimony of himſelfe and others who were eye witneſſes of his Majeſty when he received from God the Father, honour and glory, when there came a voice to him, from the excellent glory, which voice they heard when they were with him on the holy Mount, Matth. 17. the 8. firſt verſes, to which John might referre. John 1.14.
The other argument to eſtabliſh and confirme them in the preſent truth (i. e. ) the power and comeing of our Lord Jeſus was drawne from the Teſtimony of the Prophets, in the holy Scriptures, and therefore adds, verſ. 19.20, 21.
1919. We have alſo a more ſure word of Propheſie, whereunto you doe well that ye take heed as unto a light that ſhineth in a dark place untill the day dawne, and the day-ſtarr ariſe in your hearts;
20. Knowing this firſt, that no Propheſie of the Scripture is of any private interpretation.
21. For the Propheſie came not, in old time, by the will of man; So that it is evident that the more ſure word of Propheſie, which he exhorts them to take heed unto, is the propheſie of the Scripture, or Scriptures of the Prophets; which agree with and confirm this thing which he was an eye and ear witneſs of, and had declared unto them (viz.) the power and comeing of our Lord Jeſus, to which agrees that which is teſtified. In 1 Pet. 10, 11, 12. and more particularly that of Paul, who confirmed his doctrine.
By the like Teſtimony, Acts 26.22.23. witneſſing both to ſmall and great, ſaying none other things then thoſe which the Prophets and Moſes did ſay, ſhould come.
From whence it plainly appears, that as the Apoſtle would confirme them in the truth, of what he had teſtified touching the power and comeing of our Lord Jeſus, by telling them what he and others had both heard and ſeen when they were with him on the holy mount; where they were eye-witneſſes of his Majeſty, and heard the voice which gave teſtimony from heaven touching him.
Yet for further confirmation of them in this truth he referrs them to the concurrent teſtimony of the Prophets, and to that more ſure word of Propheſie contained in the holy Scriptures, with this connexion, (Alſo) we have alſo a more ſure word of Propheſie; beſides my Teſtimony, ye have the teſtimony of the Prophets, in the words of their propheſie; which he modeſtly propoſeth; as of more weight to them then his report might be unto them, from what he had either heard or ſeen; And therefore adds not only, we have a ſure word of Propheſie, but a more ſure word of Propheſie and ſtrengthens that ſaying by what followes (viz.)
Knowing that no Propheſie of the Scripture is of any private interpretation, for the Propheſie came not in old time, by the will of man but holy men of God ſpake as they were moved by the holy Spirit which Teſtimony being founded upon the Scriptures, he might, in relation to their beliefe thereof, call it a more ſure word, as to them.
And if it be but remembred, that he being an Apoſtle of the circumciſion, Gal. 2.7, 8, (as James alſo was) among whom the Propheſies20 of the Scriptures were of great eſteem; as appears by our Lord himſelfe, who ſo reports of them; and ſends them thither for Teſtimony of him. John 5.39. To which Paul alſo appeales, Acts 26.22. As Peter in like manner doth after the effuſion of the holy Spirit. In the 2. of the Acts 30. Acts 3.20. to 25. Acts 10.43.
Conſidering him I ſay as an Apoſtle of the circumciſion and theſe ſcattered ſtrangers to whom he writes, to be ſuch who are called by James the twelve Tribes ſcattered abroad; among whom the writings of the Prophets had been ſo greatly eſteemed it was more to the believing Jewes who were in the diſpertion to finde it written in the Scriptures of the Prophets, beſide what Peter the Apoſtle both heard and ſaw, then if they had only received it upon his Evidence and Teſtimony Therefore it is an additionall and concurrent Teſtimony. Alſo a more ſure word of the Prophets (As if he had ſaid) ye have not only my word, though I have told you both what we have heard, and were eye witneſſes of: But we have Alſo the Teſtimony of the Prophets, whoſe word of Propheſie is by inſpiration of God; for holy men of God ſpake as they were moved by the holy Spirit; thus ye have for witneſſe both theirs and ours.
I might Further add:
That the word of Propheſie whereunto the Apoſtle ſaith, that they doe well to take heed as unto a light ſhining, or as unto the ſhining of a light in a dark or ſqualid or filthy place,〈…〉〈 in non-Latin alphabet 〉, is a metaphoricall ſpeech.
As if he ſhould ſay, you ſhall doe well to attend to the more ſure word of Propheſie as you would doe to the light of a Lamp, or Torch in a darke and filthy place, ſo doe to the word of Propheſie till the day dawne and the * day ſtarr ariſe in your hearts; till the day break and the ſhadowes fly away: but if this may not be admitted to be the ſcope of the Apoſtle, but that ſtill it is inſiſted upon, that the little light which ſhines in the dark heart of every man is the more ſure word of Propheſie, whereunto they doe well to take heed. I would yet ſay a few words more in this caſe occaſioned from thoſe two terms in the Text (i. e.) (More) and (Ʋntill) [*〈…〉〈 in non-Latin alphabet 〉.]
More is a word of compariſon, and muſt referre to ſome poſitive tearm to which it hath relation (i. e.)
More ſure then what? What anſwers to this Queſtion? It muſt be ſought in ſomething going before it, ſome other word of Teſtimony, there is beſides this, in compariſon of which, this is a more ſure word; not the onely word, where any perſon or thing is more excellent then21 another, there is of neceſſity ſome other beſides it ſelfe which hath its excellency alſo in the degree.
If therefore the light ſhineing in the dark heart of every man, be a more ſure word of Propheſie or witneſſe: then there is ſome other word of witneſſe beſide this little light which muſt ſupply the place to this compariſon; and ſo this light is not the onely word or witneſſe, but a more ſure word in compariſon of ſome other word beſide it, touching the other expreſſion (i. e.) Ʋntill I have to ſay.
2 The little light of which ſo often mention hath been made, called the powerfull word of faith which was in the beginning by which all things were made, called alſo the unction of the holy one the manifeſtation of the ſpirit given to every one, the Kingdome of Chriſt in every one, the Grace of God which hath appeared to all; the eye of the Lord which runs too and froe, in the earth; with many more ſuch like Epethites which are aſcribed to it.
I ſay, if the little light which ſhines in the darke heart of every man, be all this, or any of this, which hath been ſpoken of it what is it leſſe then the day ſtarr it ſelfe or what can be more aſcribed to him who is the bright morning ſtarr, himſelfe then is aſcribed to it; which nevertheleſſe this Scripture intimates, muſt have the precedency and this muſt give way to that which is to come when the day dawnes, and the day ſtarr it ſelfe appears, or ariſeth in the heart.
For this is to be given heed unto, or attended unto; Ʋntill he come whoſe right it is, Ʋntill the day dawne, and the day ſtarr ariſe. [Ʋntill.]
Which forme of ſpeech (viz.) Ʋntill, denotes in Scripture Phraſe a ceſſation of the former at the ariſeing and appearance of the latter. Doe this till I come, Mich 5 3. Micah 7.3.10. Matth. 2.13. Flee into Aegypt and be thou there, untill I bring thee word, which was done, verſ. 19, 20, 21.
When that which is perfect is come, that which is in part ſhall be done away, whether Propheſies, they ſhall ceaſe, &c. 1 Cor. 13.8.10.12.
Let this little light be what it will be it is ſome ſuch thing as is of uſe, Ʋntill the day ſtarr ariſe; it hath its anointing with limitation, it is but Ʋntill: then let this be conſidered and applied by any Perſon in ſobriety and tenderneſſe, and let them ſay whether it doth not neceſſarily carry the truth and ſcope of this place, to the Propheſies of the Scriptures, which went before of Chriſt; of whom it is ſaid (by the mouth of his Apoſtle Peter, Acts 10.43.) To him give all the Prophets witneſſe, and particularly it is affirmed, touching the Lord Jeſus his power22 and comeing, Acts 3.20, 21. And he ſhall ſend Jeſus Chriſt which before was preach unto you, Whom the heaven muſt receive, Ʋntill the times of reſtitution of all things, which God hath ſpoken by the mouth of all his holy Prophets, ſince the world began; for Moſes truly ſaid, verſ. 22. Yea, and all the Prophets from Samuel and thoſe that follow after, as many as have ſpoken, have likewiſe fore-told of thoſe dayes. Theſe words of the holy Prophets have been that which the holy Fathers, the Believers in all ages, have given attendance to (or given heed unto) as unto a light ſhineing in a dark place, untill the day dawne, and the day ſtarr did ariſe according as is witneſſed in the degree thereof (ſo farr as to the accompliſhing of that part of the performance of the words of the Prophets) John 1.41. where Andrew ſaith to Simon, we have found the Meſſiah, which is by interpretation Chriſt, and Phillip to Nathaniall verſ. 45. we have found him of whom Moſes in the Law, and the Prophets did write, Jeſus of Nazareth: viſiting his people with ſalvation, as he ſpake by the mouth of his holy Prophets which have been ſince the world began, Luk. 1.71.
Becomeing a day ſpring, or Sun riſeing upon them, verſ. 78. after their long night, or ſhadowy diſpenſation, which nevertheleſſe was beſpangled with variety of Propheſies all tending to this day, ſtarr or Sunriſeing, to which they did well to take heed, as unto a light ſhineing in a dark place, Ʋntill he come, of whom the Prophets teſtified; which Propheſies touching his comeing had their fulfilling in that his appearance, and vailed themſelves as haveing finiſhed the work of their Teſtimony, when it was ſaid of him; Behold the Lamb of God, I am come a light into the world; we have found him of whom Moſes and the Prophets ſpake. The Lord is riſen and hath appeared to Simon, with other Teſtimonies of like nature.
In like manner the preſent and ſucceeding witneſſes of God throughout their Generation ſhall doe well to take heed or give attendance unto the Teſtimony of the Propheſies of the Scripture, which bear witneſſe unto the Kingdome power and futher appearance and comeing of our Lord Jeſus, throughout the preſent and future diſpenſation, wherein knowledge is but in part, and viſion is much obſcured; according to that in 1 Cor. 13.12. The light which ſhines through the Propheſies of the Scripture, haveing their tendency to that day dawning and morning appearance which they who (though beleevers in their ſeverall eyes yet, without us could not be made perfect; knowing that when that which is perfect is come, that which is in part ſhall be done away; the ſhadowes ſhall fly away when the day appeares, and the23 light which ſhines in the propheſies of the Scripture, ſhall vaile and diſappeare as the thing propheſied of in them is fullfilled, but not till then: like as the ſtarre which appeared to guide the wiſe men unto Chriſt, Math. 2.1. It went before them till it came and ſtood over where the young child was: which when they ſaw, they rejoyced with exceeding great Joy, verſ. 9, 10. but after it had led them to him, there's not any mention of its further appearance.
So, when the Propheſies of the Scripture, touching the kingdome, power, and coming of our Lord Jeſus, whether within or without, either within the heart or without in the world: when the day dawns, and the day-ſtarre ariſeth: when its really day: when whatſoever hath been propheſied of is really accompliſhed in that appearance of his who is the yea and Amen of the concurrent teſtimony of all the Prophets, and to whom they all give witneſſe, Acts 10.43. Then ſhall that be fullfilled which is ſpoken of that Citie, Rev. 21.23. That it had no need of the Sunne nor of the Moone to ſhine in it, for the Glory of God did lighten it, and the Lambe is the light thereof, Chap. 22.5. There ſhall be no night there, no candle nor light of the Sunne; for the Lord God giveth them light, and they ſhall reigne for ever and ever: Theſe ſayings are faithfull and true and teſtified unto by him who is the roote and off-ſpring of David, and the Bright and morning ſtarre: As then and not till then may it be truely and in ſtrictneſſe ſaid; That which is perfect is come; when there ſhall be no night nor need of candle, but God ſhall be all in all: ſo till then and as long as knowledge is but in part and viſion is but in part, that men ſee darkly as in or through a Glaſſe (or riddle) ſo long as there needs any Sunne-light, Moone-light, or Candle-light; and that the body is not compleated (i. e. ) arrived at the ſtate of a perfect man, ſo long as any member of the body or joynt in the body is unſupplyed or uncompacted and unjoyned together.
The meaſure of the ſtature of the fullneſſe of Chriſt is not arived at, nor the Propheſies fullfilled, which ſay, There ſhall then be no need either of candle or Sunne; for there ſhall be no night there.
Therefore, while perſons finde themſelves falling ſhort in meaſure, either in things to be knowne and beleeved, or done and practiſed, let ſuch acknowledge; That the bright morning ſtarre is not yet riſen, its at beſt but riſing, the ſhadows are not yet gone, they cannot yet ſay, there's no need of a Candle, or that there is no night there; what elſe meanes that bleating noiſe, which ſpeaks out the word meaſure, knowing in meaſure, and perfect in meaſure? who knows not that reall24 and abſolute perfection, admits of no meaſures or degrees; it knows no ſuch thing as either diminution or increaſe, no ſuch thing as leſſe or more, and that will appeare when once that which is perfect is Come, and that which is imperfect is done away; then ſhall we know as we are knowne, and be with him where he is; our bodyes of vileneſſe being changed, and made like unto his glorious body: Till which time wee ſhall doe well to attend to the more ſure word of propheſie (conteined in the holy Scripture) as unto a light ſhining in a dark place.
Object. Thou that gives meanings and adds thy owne words to the Scripture, thou art a perverter of the Scripture; for whereas thou tells of the day dawning, and the day-ſtarre ariſing in the heart; and ſayes then it's really day, and that there is no night, when it is plaine that the Scripture declares of the dawning of the day, and ſpeaketh of it as of a time before day-breake, or while it was yet darke, Math: 28.1. Compared with John 20.1. So that the day dawn is a time wherein there is but a meaſure of the day appearing.
Anſ. As for endeavouring to finde out and hold forth the ſcope and ſence of the Scripture, by you called [giving of meanings]
1. It hath been practiſed by your ſelves, as the reader may perceive by what hath gone before, and that which hath been obſerved hereupon, ſo that the blame lyes equally on your ſelves as on me, if it be blame-worthy in either of us.
2. What ever ſentence Francis Howgill paſſeth upon the thing in theſe words mentioned before in Page 1. and however his ſentence is ſeconded by the Objector, yet beſide that they themſelves cannot eſcape the cenſure thereof, being in the ſame Condemnation; yet is it Evident notwithſtanding, that is no crime, neither in themſelves nor others, to endeavour to finde out the ſence and meaning of the Spirit of God in the holy Scriptures, and to give the ſence and meaning thereof, provided it be done according to truth; ſo did Ezra, and the Levites, one or more of them; They opened the booke of the Law, and read therein diſtinctly, and gave the ſence, and cauſed them to underſtand the reading, Neh: 8.5.7, 8. And our Lord Jeſus himſelfe ſends the Phariſees not only to the ſaying, but to learne the meaning of a particular Scripture, Mat: 9.13. But goe yee and learne what that meaneth, I will have mercy and not ſacrifice: Mat: 12.7. If yee had knowne what this meaneth. Nay the Diſciples themſelves underſtood not what Chriſt meant, when he ſpake touching his owne riſing, Mark. 9.10. and queſtioned one with another what the riſing from the dead ſhould meane. Hence it is that our Lord expounded to the Diſciples not only the parables in which he25 ſpake to the people, Mark. 4.34. but, beginning at Moſes and all the Prophets, he expounded unto them in all the Scriptures the things concerning himſelfe, Luke 24.27. So that to endeavour to finde out the true ſence and meaning of God in the holy Scriptures, and to endeavour an underſtanding thereof in others, is not a thing lyable to Cenſure, but Commanded by our Lord himſelfe, and practiſed by the Saints. The 2d of the Acts give plentifull teſtimony where the ſayings of David are applyed by the Apoſtle Peter unto Chriſt, as meant of him, and fulfilled in him, citing ſeverall Scriptures, and giving the ſence and meaning thereof.
3. It is neceſſary therefore In order to the fuller anſwering the objection, to Conſider what the Scripture phraſe is, and how to be underſtood, which ſpeakes of the dawning of the day, and whether in this place of 2 Peter 1.19. it may and ought to be underſtood as in the 28 Math. 1. Compared with John 20.1. for the time of the morning before the day breake, or, while it was yet darke.
For the underſtanding whereof I ſhall propoſe to Conſideration what I obſerve.
That whereas in Math. 28.1. It is ſaid, In the end of the Sabbath, or late in the Evening of the Sabbath (i. e. ) the Jewiſh Sabbath, as it began to dawne toward the firſt day of the weeke. [〈…〉〈 in non-Latin alphabet 〉, Evening, ſerò Mark. 13.35.]
And for that in Mark 16.2. it is ſaid,〈…〉〈 in non-Latin alphabet 〉, valde mane, very early in the morning, which is in the 20 John 1. Early while it was yet darke,〈…〉〈 in non-Latin alphabet 〉; Tenebris adhuc exiſtentibus die, vix adhuc luceſcente, quum plus eſſet noctis quàm diei.
From which places it is evident, that the Dawning, which is hinted at is ſuch an one, as is rather an Evening then a morning, or at leaſt it hath ſo much of the night in it, that the darkneſſe was ſaid to exiſt, John 20.1. While it was yet darke, being more like the night then the day.
But in the place under Conſideration, 2 Pet: 1.19 the greeke word which is there uſed for the day-dawne, is not the ſame with this in Math. 28.1. nor with any of the other, that have been named, but imports a greater ſplendor and brightneſſe, and more open-facedneſſe, as will appeare by comparing it with other Scriptures. The word is〈…〉〈 in non-Latin alphabet 〉, of〈…〉〈 in non-Latin alphabet 〉irradio, illuceſco; fit ab〈…〉〈 in non-Latin alphabet 〉lux, ſplendor; and is uſed 2 Cor: 4.4. Leaſt the light of the glorious Goſpel of Chriſt, who is the Image of God ſhould ſhine unto them: ut non fulgeat〈…〉〈 in non-Latin alphabet 〉non ſplendendum, unde eſt nomen〈…〉〈 in non-Latin alphabet 〉effulgentia, Heb. 1.3. Who being26 the brightneſſe of his glory. And a word of the ſame derivation is uſed, Mark 8.25. After that he put his hands againe upon his eyes, and made him looke up, and he was reſtored and ſaw every man clearely. [Mark 8.24, 25.]
So that it evidently appeares to me, That the Apoſtle intends an eminent Sunne-ſhine day of the appearance of the Sunne of righteouſneſſe, whoſe apparition ſhall be with ſuch ſplendor and brightneſſe, as wherein there ſhall be cleare day-light, a bright ſhining light. It ſhall be as the light of the morning, when the Sunne ariſeth: a morning without Clouds, wherein the Saints ſhall ſee clearely; no more through a glaſſe, no more through riddles, parables and propheſies, but ſhall now ſee eye to eye, face to face, when the ſplendor of this day appeares, when this Phoſphorus or light-bringing ſtarre appeares, whoſe deſcending with great power ſhall enlighten the earth with his glory; and whom every eye ſhall ſee, and all the Tribes ſhall behold, then ſhall the Propheſies draw to an end, and vaile to him in whom they Center; and unto whoſe appearance and coming they all give witneſſe: then ſhall that day be ſo bright and cleare, a morning ſo free from Clouds, a day-breake ſo ſcattering the ſhadows, and cauſing them to flee away, as that henceforth there ſhall need no Candle; for there ſhall be no night there.
If any particular perſon, one or more, ſhall ſay touching themſelves, that they are arived at this eſtate, and doe witneſſe ſuch a day to have dawn'd, and day-ſtarre to be riſen in them. I only intreat ſuch to be tender and ſpeake the thing they know, not as in apperance, but as in very deed and truth (foraſmuch as many have been miſtaken herein) And to them in Bowells of Compaſſion I would ſay but this; Is there no Clouds in their morning? Is there no ſhadows in their day-breake? Is there no need of a Candle, Moone, nor Sunne? Is there no night there, where they make their abode? why doe they oft times ſpeake of meaſures? What meanes thoſe Cracks and Crany's in their knowledge, knowing but in part, there's no peices, nor parts, nor meaſures, nor degrees, in abſolute perfection? but when that which is perfect is come, then that which is in part is done away; but till then it's not ſo: let ſuch meaſure themſelves by theſe words. For as long as any perſon is imperfect in knowledge in any thing, his attainement is but in part; he knows but in part, he needs the light of Candle, Moone, or Sunne; he cannot ſay there is no night in him, nor that his morning is without Clouds, or his day-breake without ſhadows; therefore this is a word of advice in force unto him, and ſuch as hee, That they attend to the27 more ſure word of propheſie, as unto a light ſhining in a darke place, till The day breake forth in it's ſplendor and brightneſſe and〈…〉〈 in non-Latin alphabet 〉(or the light-bringing ſtarre) appeare in their hearts; till they behold him without riddle or parable, no more in a glaſſe darkly, but with open face ſee him as he is.
There remaines one thing more to be ſpoken of, and that is a paſſage of George Fox touching the light in every man, viz. Waiting in the light which Chriſt hath enlightned you with, That's Scripture within you, * [* Fox way to the Kingdome, pa. 8.)
Anſ. I ſhall in Anſwer to this ſay but little, for that I finde no place of Scripture by him quoted for proofe thereof, nor doe I know any, where the light in every man is called Scripture within: And if it muſt be brought off with a meaning, It will fall within the Compaſſe of what hath been ſpoken unto already in the former branches, or in ſome one, or more of them, to which I referre the reader: diſmiſſing it here in this place, as knowing nothing of moment in it, which may not be found to have been cleared in what hath gone before.
I ſhall therefore now paſſe on to the ſecond generall head, viz. to Conſider what is alledged touching the light; in relation to What it doth in every man. Among many other things I finde it thus expreſt, viz. That
As in the former branch or Generall head, ſo alſo in this I ſhall not need to ſay ought poſitively touching the light in every man, viz. What it doth; Having ſpoken thereof before in the former part.
But ſhall proceed to Conſider and Examine by the holy Scriptures, whether that which I finde alledged touching it, and it's operation, be ſuch as it is ſaid to be.
And herein I might Collect and gather up into one, many things, as ſpoken by divers perſons, tending to the ſame thing, though in variety of expreſſion; yet if ſo, I ſhould be conſtrained to vary in phraſe, and forme of ſpeech, which by the perſons concern'd may be adjudg'd a crime, as I have obſerved it, to be ſo reputed in ſome others, who to avoyd prolixity have done the like, and have been cenſured for ſo doing. I ſhall therefore (as much as in me lyes) keepe to the forme of words, as they are laid downe in their owne termes, and proceed in the tryall and examination thereof accordingly, although I be cenſured by others for tautalogy and repetition. Theſe expreſſions fall in the firſt place under Conſideration, viz.
The light which Chriſt hath Enlightened every one withall is made manifeſt, and convinceth of all ungodlineſſe and worldly luſts.[F. Howgill common ſalvation, pa: 7.]
Reply. This paſſage in the firſt part thereof takes for granted, That Chriſt hath Enlightned every one. But how and under what Conſideration, it ſpeakes not, nor need there any thing be further ſpoken thereunto, then to intreate the reader to remember what he hath obſerved upon occaſion of that Scripture paſſage, John 1. the firſt ten verſes thereof; to which he is referr'd.
2. In the latter part thereof it ſaith:
Object. Is it not ſaid in the 3d of John 20 Every one that doth evill hateth the light, neither cometh to the light, leaſt his deeds ſhould be reproved.
Anſ. 1. Theſe are the words of the Lord Jeſus touching himſelfe, ſo as he was Come a light into the world; as may be obſerved, verſ. 16,29 17, 18, 19. and is further teſtified John 12.46. I am Come a light into the world.
But they ſpeake not of any light of Chriſt, as derived from him, and conveyed into the creature, calling it the light of Chriſt, as a thing diſtinct from him, which convinceth of ſinne, viz. of all ungodlineſſe and worldly luſts; but teſtifie of Chriſt Jeſus the light: and therefore doe no way proove the thing in hand, touching the light of Chriſt in every man, except it be ſaid and prooved that Chriſt the light is in every man, Convincing him of all ungodlineſſe and worldly luſts. And if that were ſaid ſo in plaine words, it would then be enquired what teſtimony the Scripture gives to ſuch a ſaying.
2. The property of light is to make manifeſt the things that are, as they are things made or done: but that which diſcovers the rectitude, the ſtraiteneſſe, or crookedneſſe of them, is the application of a rule, a reflection of the Law; from whence proceeds the teſtification of the goodneſſe, or badneſſe. The light alone doth but manifeſt the action, but the ſentence touching the goodneſſe or the badneſſe thereof, proceeds from the Law, which is the rule of the action; hence proceeds thoſe rebukes, thoſe checks, thoſe ſmitings, thoſe convincing reproofes, whereby a perſon is out-argued in himſelfe, and judged in himſelfe, not the ſight of the thing done, but of the evill of the thing done: which can never appeare to be evill by all the light that is imaginable, till the Law diſcover it to be ſo.
For where there's no law, there is no tranſgreſſion *. By the law cometh the knowledge of ſinne, Rom: 3 20. I had not knowne ſinne but by the law, Rom: 7.7. [* Rom: 4.15.]
It is the property of the light to make manifeſt, Eph: 5.13. For whatſoever doth make manifeſt is light; And it is the property of the law to convince, James 2.9.
Object. The law and the light are one, Prov. 6.23. for the Commandement is a lamp, and the law is light.
Anſ. John was a burning and a ſhining light, Joh: 5.35. and the Diſciples were the light of the world, Mat. 5.14. ſo teſtified of by Chriſt; yet John was not that true light, but to beare witneſſe thereof, John 1.8. nor were they the light of the world, as he was the light thereof, John 8.12. but they were his witneſſes to the world, Act. 1.8. Yee ſhall be witneſſes unto mee, Acts 2.32. This Jeſus hath God raiſed up whereof wee are witneſſes. They were lights, but they were not30 that light, but bare witneſſe of him who was That true light, the very light of the world, yet were they lights in the Scripture ſence. The lamps which the Lord had lighted up and ſet a burning; John was a burning and a ſhining light, to fulfill the worke of his teſtimony according to his Anoynting, as alſo the Apoſtles were.
In like manner the Law may be called a light, as John and the Diſciples in their capacity were; and as the words of the Prophets were, 2 Pet. 1.19. The moſt High and holy God, having placed ſuch a tranſparency and brightneſſe of perfection therein, by which the rectitude of all actions is to be diſcovered, and all ſwerving, crookedneſſe, and turning aſide reprooved. The law is not the eye, by which we ſee, but the Glaſſe in which we ſee our face by way of reflection, and not the face only, but every ſpot and blemiſh is diſcernable, if it be applyed, and the eye acted and exerciſed thereon. This ſimilitude the Apoſtle makes, James 1.23, 24, 25. alluding to the naturall man beholding his naturall face in a glaſſe, retaines the figure if he abide, but if he goes away he forgets what manner of man he was.
So is he which looketh into the perfect law of liberty and continueth, &c. This precious Glaſſe of the Law diſcovers and reprooves by reflexion, as the light ſhines upon it, and the eye is exerciſed in beholding its face in it. The eye can never ſee its owne face, but by this way of reflection upon the perfect law. As therefore in Math. 26.27. the wine is put for the Cup, when it was ſaid, Drinke yee all of this, which could not be ſpoken of the Cup, but of the wine in the Cup. So the lamp and the light are convertible terms, and put one for another. Pſal. 119.105. How ſweete are thy words unto my taſt; thy word is a lamp (or candle) to my feete, and a light to my path: it ſhews light, it gives diſcovery to him that lookes into it; according to that in Pſal. 19.8. The Commandement of the Lord is pure, enlightning the eyes. The eye is advantaged to the knowledge of that by reflexion of the purity and tranſparency of the Law, without which it could never make diſcovery (viz.) of the regularity or irregularity of its owne actings: it is therefore well called a light, though but a lanthorn wherein the light burns, or the Glaſſe wherein the eye reflects upon its owne likeneſſe, and ſees its owne ſpots, and becomes ſelf-ſmitten, and aſhamed, being convicted in himſelfe, as they John 8.9. who being over-argued or convicted in their owne Conſcience went out one by one. If what hath been ſpoken will not convince but that the light and the law is one. It is in the next place to be Conſidered;
Queſt. Whether this light ſpoken of, as being in every man (be it31 the light, or be it the Law, or be it both, or be they both but one) I ſay whether this light or Law in every man, doth convince every (or any) man of all ungodlineſſe and worldly luſts.
Anſw. It is ſaid ſo to doe, but no Scripture brought for proof thereof, except thoſe words ungodlineſſe and worldly luſts may be underſtood to be the Scripture intended for proofe thereof, it will therefore be neceſſary to conſider that Scripture, where thoſe expreſſions are uſed, and to examine what teſtimony they give to this matter in hand.
The Scripture hinted at ſeemes to be, that in Titus 2.11, 12. For the grace of God which bringeth Salvation, hath appeared to all men.
Teaching us that denying ungodlynſſe and worldly luſts, we ſhould live ſoberly, righteouſly and Godly in this preſent world;If this be the Scripture intended for the proofe of the point in hand, It is evident that it makes no mention at all of the light in every man nor ſpeakes a word thereof, nor may any ſuch thing be gathered from it, but by a meaning and inference, the truth whereof will be lyable to much doubt, and queſtion, beſides the cenſure it incurrs, from the Author himſelfe, ſee Common-Salvation before mentioned.
Object. It is ſaid the grace of God which bringeth ſalvation hath appeared to all men; and that is the light which Chriſt Jeſus hath enlightnned every one withall; which is in man, but not of man.
Anſw. Where is it ſaid, that the grace of God which bringeth ſalvation is the light in every man? is not this an inference or concluſion made out of ſomething, which is not to be granted, nor can by this Scripture be prooved, and is at beſt but a meaning, and without a warrant:
2. It is further evident, that that grace which brings ſalvation, though it appeare to all yet it teacheth us, (viz.) the regenerate, the Children of the new-birth, the Beleevers, to deny ungodlineſſe and worldly luſts, and to live righteouſly, and ſoberly, and Godly in this preſent evill world. It not only pointeth out the way, and ſheweth it by way of direction but it giveth underſtanding, and cauſeth the new-borne Babe, the Believer, to taſt that the Lord is gratious; It pointeth out the way, and ſets his feet into the way, and leads him on in the way, eſtabliſheth his goings in that way, keepes his feete that they ſlide not from the way; Of this David was ſenſible, when he prayed, Pſal. 25.4, 5. Shew me thy waies O Jehovah, Teach me thy paths; lead me in thy truth, and teach me; for thou art the God of my Salvation, on thee doe I wait all the day. And to this agrees that bleſſed Covenant32 promiſe, Eccleſ. 36.27. And I will put my Spirit within you, and cauſe you to walke in my Statutes and ye ſhall keep my judgements and doe them. This is the grace of God which teacheth both privately and poſitively (viz.) to deny ungodlineſſe and worldly luſts, and to live righteouſly and Godly in this preſent evill word.
And this grace of God doth thus teach (viz.) by way of demonſtration only; ſhewing the way and ſaying walke in it, but by way of effectuall cauſation, cauſeing to walke in it, giving power and ſtrength to walke therein, ſtrengthning the nerves, and ſinne•es, and joynts upholding and leading on the regenerate; or new-born, teaching him to deny ungodlineſſe and to live Godly in Chriſt Jeſus.
But it is not ſo with the light in every man, for the property thereof at moſt is but to diſcover, and make manifeſt the deeds done, it is not in the power of the light (as 'tis in every man) ſo much as to call any thing that's done, either good, or evill, but as it relates and referrs to the law; for by it, (viz.) the law comes the knowledge of ſin.
Nor doth the law as its in every man, convince every man of all ungodlineſſe; and that may be thus demonſtrated.
The Law as hath been formerly minded, is either conſidered as the Law of works, or Law of faith. Rom. 3.27. As in the firſt capacity (i. e. ) of workes, ſo every man and woman in the world, is under the Regiment thereof, Rom. 2.14. Rom 3.19.
As the Law of faith, ſo it is not written in every mans heart, For all men have not faith, 2 Theſſ. 3 2. In their hearts only is the Law written, who are borne againe of the Spirit, and from above [Jer. 31.33. Heb. 8.8.10. Gal. 3.9. Rom. 9.8.]
The Law as conſidered, a Law of works, hath power over every man and woman in the world, in things appertaining to the firſt Covenant, both to give rule touching things to be done, or left undone, requring obedience, yea, perfect obedience, to its command, as well in what's to be done, as how to be done; and this both Negatively, and Poſitively; Forbidding as well what is not to be done, as commanding what is to be done: To which are anexed theſe conditions, (viz.) The man that doth them ſhall live in them, Rom. 10.5. And curſed be every one that continueth not in every thing, which is written in the Law to doe it, Gal. 3.10.
In order to which conditions the Law of works as it is in every man, hath power of deicſion, to weigh and meaſure, and determine touching the rectitude, the regularity of every action, and to declare it's conformity, or non-conformity to the rule and pronounce it good or evill,33 and to paſſe ſentence according to the tenor and conditions of the Covenant; both unto them who continue in well doeing as unto them that obey not the truth but obey unrighteouſneſſe for the doers of the law ſhall be juſtified, if any ſuch could be found that had or could fulfill the ſame in every thing [* Rom. 2.6, 7.8.13.]
But this dominion which the law hath over every man is limitted, Rom. 7.1.4. If once that be dead wherein we were held, we thence forth ſerve in newneſſe of Spirit, and not in oldneſſe of the letter; bringing forth fruit to another husband [* Rom. 7.6.]
Now it is evident that Whatſoever the law ſaith, it ſaith to them that are under the Law * Rom. 3.19. whether it be the Law of works, or the law of faith, the Law of ſin and death, or the Law of the Spirit of life in Chriſt Jeſus. And whatſoever the Spirit ſaith to ſuch, it ſaith it to them according to the tenor of the Covenant to which it relates.
Hence then it followes, that as the Law to which all mankinde is ſubjected being written on every mans heart, is the Law of works, ſo it directs and gives rules, detects, and paſſeth ſentence touching things done, within its ſpheare and compaſſe, as a Law of the firſt husband, and ſo of the firſt man.
But touching ſuch kinds of ungodlikeneſſe, as relate to the new Covenant, or law of faith, viz. (among many others) the ſin of not beleeving on Chriſt, the light or Law in every man reprooves not for, nor convinceth man of, neither can it, for it is not a condition of that law; Now where no law is, there is no tranſgreſſion, therefore no reprooving for tranſgreſſion, where none is imputed. More might be added, but it will be taken in, in that which followes.
Object. This pure light that doth proceed, and come forth from God, which is pure and perfect, it convinceth man of all the deceits of his heart, and of all his falſe wayes, and worſhips, and convinceth him of unrighteouſneſſe and Infidelity, and all manner of evill whatſoever, and leads him into the way of Salvation, in obedience to it; this light is from the fountain of lights, it is the light of life, Joh. 16.25, 26, 27, 28.John 12.35, 36. * [* Richard Farnham, Ranters diſcovered, Page 12.]
Reply, This being much what the ſame with the former paſſage of Francis Howgills, that which hath been ſpoken in anſwer thereunto, may be applyed to this alſo, and where there is a difference in their expreſſions, ir ſhall be conſidered a part and examined. Beſides (and among other things) this laſt writer ſaith that this pure light (which34 he alſo calleth the pure Law (Page 2.) doth convince of all the deceits of the heart, &c. Among which he reckons up Infidelity and all manner of evill whatſoever. To which it may be Replyed, that If by Infidelity be intended a not believing in Chriſt; then I doe affirme, that the light or Law in every man doth not convince thereof.
For though Perſons are reproved of many ſins by the light and Law within them, ſo as to leave them inexcuſable before God, yet are they not convinced, or reproved of the ſin of not believing in Chriſt, but by the Comforter the Spirit of truth. Joh. 16.7, 8, 9. If I goe not away, the Comforter will not come unto you, but if I depart I will ſend him unto you. And when he is come, he ſhall reproove the world of ſin, &c.
Of ſin, becauſe they beleeve not on me;
By which place it is very plainly prooved that to convince of the ſin of not believing on Chriſt, is not aſcribed to the light or Law in every man, but to the Spirit of truth which Chriſt would ſend to his Diſciples, upon his departure, Joh. 16.7.
Object. The light which is in man but not of man reprooves the the world of ſin, and is the ſame which is mentioned, John 16.7, 8, 9. and convinceth of Infidelity and all manner of evill whatſoever.
Anſw. 1. That the light in man diſcovers, and the Law in man convinceth and reprooves of ſin, even to the ſtopping of all mouthes, and makeing them to become ſilent and guilty before God, is acknowledged and witneſſed unto both by the excerciſe of the accuſeing conſcience in man, and the teſtimony of the Scriptures, Rom. 2.14, 15. And hath been aſſented unto before, except in the caſe of not believing on Chriſt.
2. But that this light or Law in every man is the ſame, which is mentioned, John 16.7, 8. (i. e. ) the Comforter the ſpirit of truth, which convinceth or reproveth the world of the ſin of not believing on Chriſt, It may not in the leaſt be admitted without great injury to the truth contained in the holy Scripture.
Foraſmuch as Firſt the Scripture ſaith not in expreſſe terms that the light in every man is the ſame Spirit or Comforter, which was promiſed in John. 16. to be ſent to reprove the world of ſin.
Secondly nor may any meaning or conſequent ſupply the defect by putting in for a proofe thereof, for if the light in every man and the Spirit of truth promiſed, John 16 7. be both one; then there was no time ſince man had a being on the face of the earth, wherein this Comforter, the Spirit of truth, was not in every man (as the light is ſaid to have been) and to have reproved every man of every tranſgreſſion,35 yea, of unbeliefe. Now it is plainly teſtified by Chriſt touching the Comforter, the Spirit of truth, who was to reprove the world of ſin (viz) of unbeliefe, That he was not yet come, while as Chriſt was not yet aſcended as appears, John 16.7.13.
By which words of him who is faithfull and true, yea, Truth it ſelfe, it's evident that the appearance and comeing of the Spirit of truth, to reprove the world, for not believing on Chriſt Jeſus; was not a thing which had alwayes been with, and in every man, ſince man had a being, as is affirmed of the light with which every man which comes into the world is enlightned, Nay, the clean contrary appears by this Scripture, which teſtifies that he (the Spirit of truth) had not yet appeared a Comforter to the Diſciples, nor a Reprover to the world, for their unbeliefe in Chriſt; nor could he ſo appear as yet, till Chriſt was glorified, and then Chriſt when he went away, would ſend him: Therefore the light or law in every man, is not that Spirit of truth mentioned, John 16.7. nor doth that light or law in every man, reprove any man of not beleiving in Jeſus Chriſt.
It remaines to conſider of a further clauſe, in the Objection which ſaith, touching this light (viz.)
Object. That this light is from the fountaine of lights, it is the light of life, John 16.25, 26, 27, 28. John 12.35, 36.
Anſw. 1. Although the Lamp or Candle of the Lord in every man proceeds from God, as from the father, and fountaine of lights, Yet that the light in every man is the light of life, is not a Scripture Phraſe, (to ſay no more thereof)
2. Theſe Scriptures brought to prove it (viz.) John 16.25, 26, 27, 28. John 12.35, 36. ſpeak not the thing (viz.) the light of life, much leſſe doe they ſay, that the light in every man, is that light of life, and this will appeare to any one that examines the Scriptures which are quoted; which is conviction enough to the meeke and tender, and more need not to be ſaid thereunto, but to deſire ſuch to conſider how it is written.
The next paſſage I am to conſider of touching, the light (viz. what it doth in every man) I finde thus expreſt (viz.)
Reply, The light which is in every man by which the deeds done in the body, are diſcovered and manifeſted (for the light makes manifeſt) And the Law in every man which gives ſentence upon thoſe deeds done, as good or evill (for by it comes the knowledge of ſin) I ſay this light, and law, ſhould be by any perſon loved and obeyed, yet were it not able to guide to God from all men, ſo as that we need never look at man more.
For this were to aſcribe falſehood, and to put a lye upon the holy Spirit of truth, which teſtifieth. Gal. 3.21. If there had been a Law given, which could have given life, verily, righteouſneſſe ſhould have been by the Law, And Gal. 2.21. If righteouſneſſe come by the Law, then Chriſt is dead in vaine. So that there doth need a looking unto Jeſus the Author and Finiſher of faith, Heb. 12.2. Yea even the Man Chriſt Jeſus, * [* 1 Tim: 2.5. ] who endured the Croſſe, deſpiſing the ſhame, and is ſet downe at the right hand of the Throne of God, loveing the light that is in man, will not doe it, obeying the Law will not, nor cannot leade up to God; without looking unto him, whom God hath anointed and appointed to be Salvation to the ends of the earth, beſides whom there is no Saviour. who ſaith, Look unto me, and be you ſaved all yee ends of the earth * [* Eſay 45.21, 22.] Neither is their ſalvation in any other; For there is no other name under Heaven, given among men, whereby we muſt be ſaved Acts 4.12. And other foundation can no man lay then what is laid, which is Chriſt Jeſus. * [* 1 Cor. 3.11.]
Chriſt himſelfe, and he alone, is the true and only foundation, beſides which no man may lay any other by what name ſoever he call it, whether light or law, or what ever other name may be given to it, it's a name divers from that name, which God hath anoynted to be the ſalvation of the ends of the earth; by receiving of whom through faith, by believing in his name, we are priviledged with the dignity of Son-ſhip, and declared to be born of God, John 1.12, 13. As many as received HIM, to them he gave power (i. e. ) right or priviledge to be made the ſons of God, even to them that BELIEVE in his name, who are born not of the will of man, BƲT of God.
There is ſome what further to be added in anſwer to this paſſage, or ſentence, but I referre it to that which followes, where there will be occaſion to treat againe upon the ſame matter though the expreſſions of words may be ſomewhat varied.
That which followes to be conſidered in this paſſage.
37Reply, It is a moſt certain truth, that there is in every man a Lamp or Torch, or Candle of the Lord; which is a great light within him; together with which there is a Law, which is holy, juſt, and good, whoſe tendency is to direct the Creature to purity, to holineſſe, and to uprightneſſe, and in that ſence is his Teacher within him, according to the divine truth of that Scripture. The Law was our School-maſter, unto, or untill Chriſt, Gal. 3.24. which is true of the Law written, either on the heart, or on tables, or in a book (all which are Scripture expreſſions?)
I ſay this light and Law which is in every man, hath a tendency to direct toward purety, and uprightneſſe, but hath no power to aſſiſt, it gives not the Creature, the leaſt abillity to perform the thing it requires Gal. 3.21. If there had been a Law given, which could have given life, but what the Law could not doe Rom. 8.3.
Nevertheleſſe it exerciſeth the parts of a Teacher or Tutor, in giveing rules and precepts in pointing out to a Perſon his duty and reviving and calling to account the things done, paſſing a righteous and juſt ſentence, according to the terms and tenour of the Covenant of works (viz.)
But as it doth not give ſtrength to the performance of what it requires; ſo it hath received no anointing to relieve the Creature againſt the ſentence of the curſe incurr'd upon the tranſgreſſion, which it ſelfe pronounceth but wounds him, and leaves him without pouring in either oyle, or wine, according to what is teſtified, Rom. 4.15. Becauſe the Law worketh wrath.
So that although a perſon by the light and law within him, may ſee his worke before him, what is to be done, and while he obeyes the command, is under that ſentence, which ſaith,The man that doth them, ſhall live in them. And he hath peace, while he continueth in his obedience, But if at any time, he doe amiſſe in any thing, where is his38 Peace then? The Law is faithfull, it is impartiall, it doth not ſpeak Peace to the tranſgreſſor. Nay, the Law worketh wrath; it pronounceth ſentence,Curſed be every one which continueth not in every thing.And this ſentence is abſolute, without limitation.
Here's no covering, or terms of recovery; no roome for repentance, under the leading, and teaching of this School-maſter, but ſcourging and laſhing, and wounding, without healing, haveing no balme, nor, healing medicine in it, but pure wrath, and pure Juſtice, powred forth in a curſe againſt the tranſgreſſor, by a juſt and righteous Law of equity. May I not ſay then? yea, I doe ſay it with earning bowels of compaſſion. Tell me ye that deſire to be under the Law (I mean the light and Law ſet up in every man) doe ye not heare the Law, for it is written that Abraham had two Sons, the one by a bond maid, the other by a free woman. I deſire the Scripture might be read in its owne words, Gal. 4. from the 21. verſ. to the end of that Chapter, and the Allegory thereof given heed unto as holding forth the 2 Covenants under the Perſons of Agar and Sarah verſ. 24. and the 2 ſeeds under the perſons. of Iſhmael and Iſaac, who both had but one father (Abraham) from whoſe loines they both deſcended, though not ſo the one as the other, for the former was born after the fleſh.
The other was born after the Spirit.
The firſt born of theſe 2. though the ſon of the bond woman, yet had Abraham to his father, as truly and really as Iſaac had.
Abrahams prayer touching Iſhmael (the interpretation of whoſe name is, God ſhall hear) was heard, and Iſhmael was bleſſed, and made fruitfull, and exceedingly multipled, begot twelve Princes, and became a great nation, Gen. 17.20. Gen. 25.12, 16. But notwithſtanding all his greatneſſe, and glory, and priviledge of being Abrahams Son, yet his glory was no glory, in compariſon of that which excelled as appears, Gen. 17.19, 21. For it is ſaid,But my Covenant will I eſtabliſh with Iſaac. I will eſtabliſh my Covenat with him, for an everlaſting Covenant, and with his ſeed after him, the Son of the bondwoman, for all his parentage priviledge, and greatneſſe, though he ſay we have Abraham to our Father, and we are a great people, yet out of the houſe he muſt goe,Caſt out the bond woman and her Son* [* Gen. 21.10. ] though it be never ſo grievious to part with this goodly birth, the firſt-born of our ſtrength, yet it muſt be done, the Son of the bondwoman muſt not abide in the houſe, though he be Abrahams ſeed as it was witneſſed, Gen. 21.10, 11, 12, 13. whom God will make a nation becauſe he is his ſeed.
39However out of the Houſe he muſt be caſt; For the ſervant abideth not in the houſe for ever, but the Sonne abideth ever, Joh. 8.35, 36. If the Sonne therefore ſhall make you free, then are yee free indeed.
Agar the firſt Covenant, and Iſhmael the ſeed of Abraham by the firſt Covenant muſt be put away as faulty, they may not abide in the Houſe; no, though the firſt, and firſt-borne: For it is written, The elder ſhall ſerve the younger, and he that caught his brother by the heele muſt have the dominion; The application hereof is plaine, Nevertheleſſe, for the ſakes of ſome, there may be a gathering up the ſumme of what hath been ſpoken touching this matter, and it is this: That although there be a light and law in every man, which proceedeth from the Eternall God (the Father and Fountaine of lights and ſpirits) which hath the power and dominion over every man (while he is under age) as a Schoole-maſter or Tutor: to the Edicts, precepts, and principles whereof he is obliged to yeild obedience, under the penalty of Curſe and Eternall ſeparation from God which is the Condition of the firſt Covenant. Yet this is not the abiding eſtate which God hath appoynted to perfect the Heires of ſalvation; but rather in order to the bringing in that better hope; viz. the promiſe by faith of Jeſus Chriſt. That it might be given to them that beleeve, Gal. 3.22. And after that faith is come, they are no longer under a Schoole-maſter, but admitted to the Adoption of ſonnes, and thenceforth no more ſervants but ſons; not now under the Spirit of bondage and feare, of being caſt out of the houſe, as a ſervant, or ſonne of the bondwoman, who is not to abide in the houſe for ever, but now as one whom the ſonne having made free is free indeed, and ſhall abide for ever, Joh. 8.35, Gal. 3.25. Gal. 4.5. Rom. 8.15.
The light and law of the naturall man, of which every one is partaker, and by which they (which are obedient thereunto) bring forth fruits as unto a firſt Husband, which are legitimate and lawfull, and of which wee are apt to ſay, Oh that Iſhmael might live in thy ſight! Nevertheleſſe, this Husband muſt dye, and ſo muſt his off-ſpring too, though they ſeeme never ſo goodly, nor never ſo glorious, whether they be mournings, prayings, teares, faſtings, humblings, abſtinencies, righteouſneſſes, loving and obeying the light, and law, which is in every man. Theſe muſt all dye, and the glory of them become as the graſſe of the feild: when the glory of the Lord is revealed, bringing in everlaſting righteouſneſſe by the blood of the everlaſting Covenant; when the Lord ſhall pronounce againſt the goodlineſſe of all fleſh, and when the Spirit of the Lord ſhall blow upon it, & cauſe it to wither, declaring all40 fleſh to be graſſe, and all the goodlineſſe thereof as the flower of the feild; which ſhall wither and fade away, and its beauty ſhall be blaſted, Iſa. 40.4, 5, 6, 7.8. And the Lord alone ſhall be exalted in that day. To him then ſhall every knee bow, and every tongue ſweare, ſurely ſhall one ſay (or ſurely ſhall he ſay of mee) In the Lord is all righteouſneſſe and ſtrength, even to him ſhall men come, and all that are incenſed againſt him ſhall be aſhamed. In the Lord ſhall all the ſeed of Iſrael be juſtified, and ſhall glory, Iſa, 45.24, 25. Thus ſhall glorying in the fleſh and all boaſting be cut off, Rom. 3.27. to fulfill that word of the Lord, Jer. 9.23. Let not the wiſe man glory in his wiſdome, nor the mighty man glory in his might, nor the rich man glory in his riches, but let him that glorieth glory in this, that he underſtandeth and knoweth mee, that I am Jehovah which exerciſeth loving kindneſſe; Which paſſage of the Prophet Jeremiah is made to Center in Chriſt, who of God is made to his, wiſdome, righteouſneſſe, ſanctification and redemption; That no fleſh ſhould glory in his preſence; But (as it is written) Hee that glorieth let him glory in the Lord, 1 Cor. 1.29, 30, 31. This poore and baſe and contemptible hang'd and crucified Jeſus, which to the Greekes was fooliſhneſſe, and to the Jewes a ſtumbling blocke, but to the Called, to them which beleeve, both Jewes and Greeks, Hee is Chriſt the power of God, and the wiſdome of God, 1 Cor. 1.18, to 31. This is that other husband to whom the beleeving are married, by whom they bring forth fruit to God, not in oldneſſe of letter, but in newneſſe of Spirit, Rom. 7.4.6. Theſe are they, who notwithſtanding all their obedience to the law of the firſt husband, wherein they were fruitfull, and had whereof to glory as unto, and under that miniſtration, yet all that glory and glorying was to vaile it ſelfe, yea to vaniſh and be done away, and rendred Inglorious at the appearing of that which excelled: the Mother and Child muſt be gone; Agar and her Sonne muſt have no tarriance, notwithſtanding all their pretence of alliance and affinity to Abraham, yet theſe muſt not abide, the Spirit of the Lord muſt blow upon them; and plainly and faithfully is it declared, Joh. 3.3. Except a man be borne againe, he cannot ſee the kingdome of God. And except that word be fulfilled in him, Rom. 7.4. that he become dead to the Law of the firſt husband, and married to that other husband, i. e. to him that is raiſed from the dead, he can never bring forth fruit unto God (how fruitfull ſoever he may ſeeme to be; 'tis not ſuch fruit as of which it may be ſaid, In mee is thy fruit found) i. e. fruit unto holineſſe, the end whereof is everlaſting life, Rom. 6.22. Let a man follow the dictates of the light and law that is in him with all poſſible exactneſſe, that the creature is capable41 of, minding it as his teacher, and obeying it as ſuch, and arive at a juſtification in himſelfe; ſuch an one may have whereof to glory, but not before God. As is teſtified in the perſon of him, who ſaid, I know nothing by my ſelfe, yet am I not thereby juſtified, but he that judgeth mee is the Lord, 1 Cor. 4.4. Foraſmuch as not he that commendeth himſelfe is approved, but whom the Lord commendeth, 2 Cor. 10.17, 18. Nor he that pronounceth himſelfe cleane is therefore ſo, for who can ſay, I have made my heart cleane, I am pure from my ſinne, Pro. 20.9. But the bleſſedneſſe is thus deſcribed, Rom. 4.7, 8, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſinnes are covered: Bleſſed is the man to whom the Lord will not impute ſinne. Hee therefore that glorieth let him glory in the Lord, who, ſilencing and ſtopping the mouth of all fleſh, cuts off all pretence of boaſting and glorying in his preſence, how goodly ſoever men may ſeeme to appeare to themſelves and to one another, looking for ſalvation from the light and law within them (as it is common to all men, or as it is ſuch in every man, for ſo are the termes) whereas God hath not anoynted it to that worke, nor laid the great weight of eternall ſalvation upon the ſhoulders thereof, it being too weake for that ſervice*; But upon him that is mighty to ſave, who is able to ſave to the uttermoſt all them which come unto God by him; even by him in whom all the ſeed of Iſrael ſhall be juſtified, and ſhall glory. [* Rom. 8.3. Gal. 3.21. Heb. 7.25.]
It remaines to Conſider whether there be not a great miſtake in the applying, or rather in the miſapplying the ſcriptures, which are annexed at the Cloſe of the recited Paragraph, as a proofe of it, or of ſome part thereof. The words are theſe, viz.
Being obedient to the light within —
That light obeying it is your ſalvation —
Minde your teacher within, minde the light within, Jer. 31.34. Iſa. 54.13. Joh. 6.46. Joh. 1.2, 27.
It is to be obſerved and remembred by the reader, that, The light within, is all along throughout this diſcourſe underſtood to be the light within every man and woman, which cometh into the world: of which light in every man it is ſaid, There is your Teacher preſent with you, minde your Teacher within, minde the light within: and then are the Scriptures added, which are laſt above-cited.
Reply. It may not be denyed but that the light and law in every man is a Teacher, a Schoole-maſter to every man: it Commands and directs in matters to be done; it approves, or reproves the deeds done or undone in the fleſh, according to the diſpenſation and adminiſtration42 thereof; whether it relate to a law written in letters, or only on the heart; according to Ro. 2.14. ſuch a teacher it is of all mankind; for whatſoever the law ſaith, it ſaith to them, that are under the law, that every mouth may be ſtopped, & all the world may become guilty before God (but no mouth is ſtopped without a law, Rom. 5.13.) Rom. 4.15. Every one is bound to hearken to this teacher, while he is under the tuition thereof; and for his contempt is inexcuſable, being ſelf-convicted, or convict in his owne Conſcience. It is the lot of all the poſterity of Adam, to be under this tuition and teaching. But by the recitall of the Scriptures above-named it is moſt Evident, that both the Teacher and the Schollers therein intended, are differenced from theſe laſt above-mentioned, and may not without great injury to the truth and ſcope thereof be applyed for a proofe of that, for which they are alledged, viz. to prove that the light in every man is that teacher, thoſe Scriptures intend, and are brought to prove; it will plainly appeare upon tryall (the Scriptures being examined) that the ſchollers are not every man that comes into the world, but they are the children of the New Covenant, the borne of God, Joh. 1.13. or of the Spirit of God, Joh. 3.3.6. Nor is the teacher That light, which is within every man, that cometh into the world, but it is the Spirit of truth, the Anoynting of the Father, that Spirit of promiſe which Chriſt would ſend, and which being come would guide the Anoynted ones into all truth, as hath been prooved before, from Joh. 14.16, 17, 26. Joh. 16.7, 13.
The Scriptures before mentioned are theſe which follow, viz.
Jerem. 31.34. And they ſhall teach no more every man his neighbour, and every man his brother, ſaying, know the Lord, for they ſhall all know mee from the leaſt unto the greateſt of them, ſaith the Lord, for I will forgive their iniquity, and I will remember their ſinne no more.
And they ſhall, &c.
Queſt. Who are they?
Anſ. They with whom the Lord makes the New Covenant.
Queſt. Why, who are they with whom he makes a new Covenant?
Anſ. With the Houſe of Iſrael and Judah.
Queſt. Who are the Houſe of Iſrael and Judah?
Anſ. Not all the ſeed of Abraham according to the fleſh, as is teſtified, Rom. 9.6, 7, 8. For they are not all Iſrael that are of Iſrael: Neither becauſe they are the ſeed of Abraham are they all children; but the children of the promiſe are counted for the ſeed. Which promiſe made by God to Abraham, was not made to him as he was the father of the43 Circumciſion only, but of the uncircumciſion alſo, as is witneſſed, Rom. 4.13.16, 17. As he was Heire of the world, and father of many Nations, that the promiſe might be ſure to all the ſeed, not according to the fleſh, but the faith of Abraham: as is further teſtified, Gal. 3.7. Know yee therefore that they which are of faith, the ſame are Children of Abraham, and are bleſſed with faithfull Abraham, verſ. 9. For there is neither Jew nor Greeke, neither bond nor free, neither male nor female; for yee are all one in Chriſt Jeſus. And if ye be Chriſts, then are yee Abrahams ſeed, and heires according to promiſe.
To this ſeed of Abraham, (i. e. ) the Children of faith, whether Jew or Gentile, male or female, bond or free, was the Covenant made, and this was it, Jer. 31.33. I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they ſhall be my people: And they ſhall teach no more every man his neighbour, for they ſhall all know mee from the leaſt of them, unto the greateſt of them, ſaith the Lord.
By the Conſideration whereof; It may moſt plainly be diſcerned, how this Scripture is miſtaken and miſapplyed, 1. foraſmuch as it treats of a new and another Covenant, which God would make after thoſe dayes: not according to the tenour of the firſt, which obliged the perſons of all mankinde, either as it was engraven on their hearts, according to Rom. 2.14. or on Tables of ſtone, or in a booke, under the Adminiſtration of the firſt Mediator, Gal. 3.19. But this is another Covenant, called here and in Heb. 8. a New Covenant.
2. The perſons, with whom this Covenant is made and confirmed, are the ſeed of Abraham only, not the Race of Adam (who was the father of every man that comes into the world) but of Abraham the father of the faithfull.
3. Nor were all the ſeed of Abraham taken into this Covenant, and the priviledges thereof, however they were joynt-ſharers, and partakers in the former: yet not here, for the Children of the promiſe were counted for the ſeed, Rom. 9.8.
How farre then is this Scripture miſtaken and miſapplyed, which is ſubjected to the light in every man; which intermedleth not with the condition of any man, but the children of the New Covenant only (i. e. ) the beleever or man in Chriſt; If yee be Chriſts, then are yee Abrahams ſeed, and heires according to promiſe. Now with Abraham and his ſeed were the promiſes made. Not with every man that cometh into the world; No more was this Covenant promiſe mentioned before, Jer. 31.34. And therefore ſuites not with the purpoſe or matter44 touching which its produced, viz. to prove that the light in every man is his teacher, and teacheth him (i. e. ) every man, ſo as that he need not to be taught by any one, ſaying, know the Lord; for that this Scripture ſpeaketh not to or touching any but the Children of the New Covenant, the children of faith, or of the new birth only, and not of every man coming into the world.
The next Scripture mentioned is Iſa. 54.13. And all thy Children ſhall be taught of the Lord.
Queſt. Thy Children; Whoſe, and who are They?
Anſ. The citing of the very next Scripture by themſelves produced, will both anſwer the queſtion, and diſcover the error in their miſapplying it to the purpoſe in hand: the place is this, Joh. 6.46. (which I rather doe judge was intended to have been, verſ. 45.) the words are theſe: It is written in the Prophets, And they ſhall be all taught of God: Now how that ſaying in the Prophet, which was laſt recited (and to which this in John referres) is to be underſtood, will appeare from our Saviours words: which are theſe, viz.
No man can come to mee, except the Father which hath ſent mee draw him, and I will raiſe him up at the laſt day. It is written in the Prophets, and they ſhall be all taught of God: Every man therefore that hath heard and learnt of the Father cometh unto mee. Not that any man hath ſeene the Father, ſave hee which is of God, hee hath ſeene the Father.
Verily, verily, I ſay unto you, hee that beleeveth on mee, hath everlaſting life.
Who doth not diſcerne? that Eſay doth not ſpeake of every man, that comes into the world, nor of the light in every ſuch man, as being his teacher, nor doth our Lord Jeſus ſo interpret his words: Nay the contrary is Evident: For our Lord doth not ſay every man hath a teacher, viz. the light within him, and that being obedient to that light within him it will bring him to purity, holineſſe, &c. Obeying it is ſalvation; minde the teacher within, the light within. But he declares plainly, That no man can come to him, except the father draw him; i. e. teach him; for ſo it follows, It is written in the Prophets, they ſhall be all taught of God.
Queſt. Who are they?
Anſ. Thy Children ſhall be all taught of the Lord, Iſa. 54.13. Not every one that cometh into the world, but every man, that hath heard, and learned of the father, cometh unto Chriſt, and its hee that beleeveth on Chriſt, who hath everlaſting life. Theſe are the children who are taught of the Lord, who having heard, and learnt of the father,45 come to Chriſt; which is not the caſe of every one that comes into the world, but of ſuch only as being regenerate and renewed in the ſpirit of their minde, become children of the Covenant and heires of the promiſes thereof, or being Chriſts through beleeving are heires according to promiſe, Gal. 3.29.
The next Scripture mentioned is Joh. 1.2.7
But the Anoynting which yee have received of him abideth in you, and yee need not that any man teach you, but as the ſame Anoynting teacheth you of all things, and is truth and is no lye.
Reply. This Scripture (as the former) doth not beare it ſelfe in its tendency toward every one, that cometh into the world, viz. the light in every one, nor calls that light their teacher, but it ſpeakes of the Unction which they, (viz. the Apoſtles, and ſome others) had received from the holy one; and deſcribes the nature and property thereof, its efficacy and operation in them, but what's this to the condition of every man, or to the proofe of this, that the light in every man is this Unction, or Anoynting: but this Scripture having come to hand before, and been Conſidered then and there, there need not more be ſaid thereto in this place, there having been too oft repetition of things formerly ſpoken, the reader is deſired to beare in minde, what he hath read already, or elſe to helpe his memory by looking backe into thoſe pages where this Scripture is examined.
That which offers it ſelfe to be Conſidered in the next place touching this light in every man, and what it does, is thus expreſſed.
Reply. God who is light, 1 Joh. 1.5. the Father and Fountaine of lights, He revealeth ſecrets, Dan. 2.28, 29.
God the Word, Joh. 1.1. That true light, verſ. 9. being made fleſh, verſ. 14. and ſo became the Lord's Chriſt, Luk. 2.26. Hee openeth his mouth in parables, Math. 13.35. and openeth the parables, which himſelfe hath uttered, verſ. 18.38. Beginning at Moſes and all the Prophets, Hee expounded in all the Scriptures the things concerning himſelfe Luke 24.27. Hee as Chriſt the Lord, or the Lords Chriſt, Luk. 2.11.26. opened to them the Scriptures, Luke 24.32. and opened their underſtandings that they might underſtand the Scriptures, v. 45. The Spirit of truth which proceedeth from the father, and whom Chriſt would ſend from the Father, John 15.26. after he himſelfe was departed, John 16.7.
46Hee, that Spirit of truth, ſhould be the Revealer of ſecrets, 1 Cor. 2.10. who is called the Spirit of Revelation, Epheſ. 1.17. and ſhould both bring to remembrance and open the myſtery of the ſayings of Chriſt, and of the holy Scriptures of truth, John 14.17.26. John 16.13. and continue ſo to doe, as the abideing Oracle: from whoſe bleſſed breathings and whiſpers, wiſdomes Children, the Anoynted ones of the Lord, the New borne babes, the borne of God; they which are borne of the Spirit, or from above, are to expect openings and leadings into truth, Joh. 14.16, 17. The light as thus conſidered opens all Scriptures.
Reply. But the light in every man which comes into the world, viz. the Spirit of a man, Zach: 12.1. or Candle of the Lord, Pro: 20.27. or the law which is written on every mans heart, which (as hath been ſaid before) is one with the light. This light or law in every man doth not, nor cannot open all Scriptures, nor lead man out of the fall up to God the Father, and to eternall life.
That it doth not open all Scriptures, may be demonſtrated from the paſſage now under Conſideration, if compared with the Scriptures, produced for the proofe thereof; For as much as the Scriptures produced make not ſo much as mention of the thing, which they are brought to proove.
Who is there that in John 1.5.8, 9, 10, 11, 12, 13. or in John 17.10.23, 24. can finde one word of proofe, that the light in every man opens all Scriptures, and leads man out of the fall up to God the Father, and to eternall life? which is a plaine Evidence and demonſtration that the light in Richard Farnworth hath not opened theſe Scriptures to him, elſe he would have ſeene them, not to have been to the purpoſe, or matter in hand; and if the light in this perſon before named have not opened theſe Scriptures, then the light in every man doth not open all Scriptures.
Object. The light in every man doth open all Scriptures, but it is not to every man, but to them only, that love it and obey it.
I would demand of any man, Are not Chapters and verſes, Scriptures?
47Is not opening of Scriptures, the expounding them, and giveing the ſence and meaning thereof.
Foraſmuch as no Scripture needs to be opened or expounded, where there is not ſome difficulty or obſcurity in the ſence and meaning thereof.
In the 24. of Luke. 25.26, 27. our Lord expounds to his Diſciples, Moſes and the Prophets, and in them the things concerning himſelfe, and the Diſciples teſtifie, verſ. 32. that he opened to them the Scriptures; the like did Peter, and Phillip, and others, Acts 2.29. Acts 1.16. Acts 8.34, 35. Acts 17.35. If the Scriptures be plaine, and need no opening, how then is the light ſaid to open all Scriptures; and how may theſe two writers, (viz.) Francis and Richard, be reconciled.
The one affirming, The light opens all Scriptures. The other ſaying, Thou which tells of opening Chapters, or Verſes, by meanings, thou never heard a word of Chriſt.
If the light in every man, doth open alll Scriptures, to every one that doth love and obey it. How is it, that Richard Farnworth doth faile of the true underſtanding of the Scriptures before cited? as to the end and ſcope thereof, haveing not in them the proofe of the matter, for which they are brought, is it becauſe he doth not love the light and obey it? That will hardly be conſented unto, ſeeing in his book called Heart-opened, Page 12. He ſaith of himſelfe, the heavenly treaſure doth dwell in an earthen veſſell, and my joy is in doing the will of my heavenly Father.
If then the defect be not in him through a want of love and obedience, to the light in him.
It muſt be in the light, that is in him, that it cannot, or doth not open all Scriptures to him.
Another inſtance may be given in this caſe from the writeings of the ſame Perſon in his book called Heart Opened, Page, 16. I finde theſe words.
Reply, I have choſen to expreſſe this whole paſſage, the rather becauſe I would avoid the offence of ſuch as might ſay, I had willingly omitted ſome word or ſentence to the Authors prejudice.
In this paſſage there is a plain diſcovery that the light in this Author hath miſtooke the Scripture, and inſtead of opening thereof, hath darkned, obſcured, and perverted the truth therein, and that will appeare upon examination and tryall.
1. Where it is ſaid, Chriſt did breake the Paſſeover. The Scripture ſaith, not ſo, Exod. 12.46. Nay, the law teſtifies that not a bone thereof was to be broken, Numb. 9.12. But I ſuſpect the difference between the Paſſeover and the Supper of the Lord, was not taken notice of by him.
2. They did obſerve it till he came (ſaith he)
What Scripture gives Teſtimony thereto, that the Diſciples did obſerve the Paſſeover, or the Supper, dureing Chriſts abode in the grave, or where, and how, was it by them obſerved?
3. Then the ſhadow was put away, and the ſubſtance was come unto them, Now to whom Chriſt is come, they need not to obſerve that, which did tipifie or hold forth that he was to come.
Reply, This kinde of opening of this Scripture, and the meaning that is put upon it ſpeakes thus much to me.
That Chriſt did breake the Paſſeover; but that's not ſo, rather he brake bread (and ſo it's teſtified)this his breaking bread was a figure, and they were to obſerve it, till he came to riſe from the dead, and they did ſo, and they did obſerve it, till he came to them againe, after his death, and then the ſhadow or figure was put away.
Anſw. In this caſe the counſell of the Prophet Eſay is applyable. To the Law and to the Teſtimony if they ſpeak not according to this word it is becauſe there is no (morning) light in them Eſay 8.20.
1. The Scripture doth not any where declare, that the Diſciples brake bread in remembrance of Chriſt, between the times of his death, and reſurrection.
2. The Scriptures doe teſtifie that they did breake bread after his reſurrection and aſcention, and if both theſe be true, then this Author wanted light in the opening this Scripture-paſſage or the light in him was not ſufficient to open this, therefore not all Scriptures.
49The former of theſe two, (viz.) that the Diſciples of our Lord did obſerve the Paſſeover, or Supper in remembrance of Chriſt till he came to them again after his death; that this was true, and that the Diſciples ſo did it, remaines to be proved, where, and how it was by them ſo done, during his abode in the grave.
The latter of them, that the Apoſtles did obſerve the breaking of bread after the reſurrection, and aſſention of Chriſt, is thus witneſſed, Acts 2.42. And they continued ſtedfaſtly in the Apoſtles doctrine, and fellowſhip, and in breaking of bread and prayers, Acts 20 7. 1 Cor. 10.16. 1 Cor. 11.23, 24.
If this were not that breakeing of bread which is by our Lord Jeſus appointed, and by the Apoſtle intended 1 Cor. 11. Let it be made appear by the Scriptures of truth, by him that can without a meaning; and this I doe in an eſpeciall manner commend to the ſerious conſideration of Fr: Howgill.
Or let that meaning and opening of the above named Scriptures (if they need any) be according to verity and truth, and this I commend to Rich: Farnworth and both theſe writers to obſerve their difference herein, touching the opening of Scriptures, (viz.) Chapters or verſes, The one affirming the ſufficiency of the light in every man to open all Scriptures.
The other ſaying, Thou that tells of opening Chapters or Verſes by meanings, thou never heard a word of Chriſt.
It remaines to conſider touching the light in every man.
Reply, The light in every man, conſidered either apart and ſingly, as the ſpirit of a man the candle of the Lord; or as the Law written on every mans heart, for ſo the law is light, Prov. 6.23. as before minded. The light and Law as thus conſidered, doth not, nor cannot lead a man out of the fall &c.
Firſt, That it doth not.
This is evident firſt in the perſon of Adam, In whom the light after his fall was as eminent (to ſay no more) as in any other of the children of the tranſgreſſion, Conſidered as meer ſubjects of the light common to all or of that light which is in every man that comes into the world, of which number he was not the leaſt. Yet the light in him though it diſcovered to him his tranſgreſſion and wrought in him feare; and hideing of himſelfe; it led him not out of the fall, up to God the Father, and to eternall life, for it is ſaid Gen. 3.8, 9, 10. And50 Adam and his wife hid themſelves from the preſence of the Lord, and he ſaid, I heard thy voice in the Garden, and I was afraid, becauſe I was naked, and I hid my ſelfe: So true is that word by the law is the knowledge of ſin. Rom. 3.20. And the law worketh wrath, Rom. 4.15. And ſo farre was the light and law in the firſt man Adam, from leading him out of the fall up to God the Father, that it had this effect upon him, to drive him from the voice and preſence of God, and through feare to hide himſelfe.
As this is true of the firſt man, and of the light in him, ſo may it be affirmed of the Generations of mankinde, and of the light in them, it leads them not up to God out of the fall nor can doe, as not being thereunto enabled, as may further appeare. Thoſe dreadfull examples of Cain and Judas, in whom the light and law did ſhine ſo eminently to their ſoules conviction that they ſaw their ſin, and owned their guilt, the latter proceeding ſo farre, that to conviction he added confeſſion, I have ſinned in betraying Innocent blood. And unto both theſe added reſtitution, Matth. 27.3. He repented (i. e. ) confeſſed the ſin, and reſtored the Silver; That is (as I have heard ſome ſay) ſhamed the deceit, yet did not this light, which convinced him, lead him out of the fall up to God, but the contrary as is evident in that Scripture, and in Acts 1.18, 19. verſes, other inſtances might be given, and experience diſcovers the many ſelfe convicted ones, whoſe light nevertheleſſe leads them not out of the fall, up to God the father, but by the light and law in them, are convinced, and condemned, and driven away from God, and made to hide themſelves.
Object. Theſe Inſtances (nor any other of the like kinde) do not at all weaken the truth, touching the nature and power of the light, for the defect was not in the light, but in the perſons, not loveing nor obeying the light, hence was their condemnation, which if they had loved and obeyed it, had been their ſalvation, and would have led them up to God the Father, and to eternall life.
The light and law in the firſt man, what ever it was to him before he tranſgreſſed, how lovely, and delightfull ſoever it was to him then, yet after his fall, his heart did meditate terror; the light and ſight of the law was not deſirable, it was not to be loved, but feared, it wrought wrath in him, I was affraid and hid my ſelfe, did it require obedience after the fall ſo as to lead up to God, for its worke was to poure forth contempt upon the tranſgreſſor, to execute the juſt, equall, and righteous (though ſevere) ſentence of death, haveing no other thing in commiſſion from the law-giver but death to the tranſgreſſor. In the51 day thou eateſt thereof, thou ſhalt ſurely dye. This decree was peremptory, and without condition, and the law could propound no diſpenſation; upon terms of loveing or obeying it, to encourage the Creature to face about, much leſſe to lead him up to God; and this was the condition of the firſt man, till the ſeed of the woman Gen. 3.15. (As the Serpent) was lift up upon the pole of the promiſe, to deſtroy the deſtroyer, and become a door at which man through faith ſhould enter; According to that word, I am the doore, by me if any man enter he ſhall be ſaved, John 10.9.
Nor was this Adams condition only, but it is the ſtate and condition of every man; to whom the light and law doth diſcover ſin, and ſlayes the ſinner leaves him ſo, till the Lord Jeſus the quickning or live-making Spirit, doth become a principle of life and light within him, and he become new born. John 3.3. till Chriſt be formed in him Gal. 4.19. and he created a new in Chriſt Jeſus, 2 Cor. 5.17. being begotten of his owne good will by the word of truth, James 1.18. and ſo born again, of the incorruptible ſeed, by the word of God, which liveth and abideth for ever, 1 Peter 1.23, 24, 25.
I ſay till a man be thus new born, and new created in Chriſt Jeſus; and Chriſt be formed in him, till the law of the Spirit of life in Chriſt Jeſus hath ſet him free from the law of ſin and death, he cannot ſee the Kingdome of God; nor by the light and law under the former conſideration (of which every man is partaker) be led up to God out of the fall unto eternall life.
The Scripture beares Teſtimony of Paul. That in the heat of his zeale he made havoke of the Church Acts 8.3. Chap. 9.1. Chap, 22, 4, 5.19, 20. and being exceedingly mad againſt the Saints ſhut up many of them in Priſon, puniſhed them, and compelled them to blaſpheme, and gave voice againſt them, when they were put to death, Acts 26.10, 11. yet he was in all this zealous toward God, inſtructed according to the perfect manner of the law, Acts 22.3. and touching the righteouſneſſe thereof was blameleſſe, Phil. 3.6. and thought with himſelfe that he ought to doe many things contrary to the name of Jeſus of Nazareth, Acts 26.9. he was kicking againſt the pricks, and perſecutig the Lord Jeſus, verſ. 14, 15. And knew it not, 1 Timothy 1.13. For although he were a Blaſphemer, a Perſecuter, and injurious, yet obtained he mercy, becauſe hee did it ignorantly in unbeliefe.
Hence it appears that Paul did obey the light that was in him, and did proſecute with zealethe dictates thereof, and was therein zealon52 toward God, according to that which is ſaid John 16.2. The time cometh that whoſoever killeth you, will thinke that he doth God ſervice, or as they of whom Paul bears record, Ro. 10 2. That had a zeal of God but not according to Knowledge.
Either the light in Paul was not ſufficient to lead him out of the fall up to God, and to eternall life, or elſe he did diſobey and did not follow the light, which did lead him.
That he did not diſobey but follow the light which was in him, it is evident; for then his ſin had been againſt knowledge, whereas it is ſaid, he did it ignorantly, 1 Tim. 1.13. his conſcience did not reprove him for the things he did, for thus he witneſſeth, Acts 2.3.1. That he had lived in all good conſcience before God untill that day; and in the exerciſe thereof was without blame in himſelfe, and as touching the law blameleſſe before others, yet was he nevertheleſſe a perſecuter of the Lord Jeſus, in his Saints, and did not know it: which diſcovers plainly the light in him was either not ſufficient to diſcover to him the error of his way, or at leaſt did ſuſpend its act of enlightning him in the knowledge thereof; it check'd him not, it convinced him not, otherwiſe his ſin had not been a ſin of ignorance, which is want of light, but a ſin againſt light, and knowledge, and conſequently againſt conſcience, whereas on the contrary, he thought, he ought to doe many things againſt Jeſus of Nazareth (not knowing him to be the Lord) and he did what he did in his perſecuting and blaſpheming, without light and his conſcience being ſilent toward him in all this; according to that ſaying of our Lord, Luke 23.34. Father forgive them for they know not what they doe. For it is to be remembred that there are ſins of ignorance, as well as ſins againſt light and knowledge, the former are not without their guilt, and puniſhment, though the latter greatly aggravates both one and the other, as is witneſſed in thoſe two Servants, Luke 12.47, 48. nor was it without the ſingular wiſdome and mercy of God, who appointed ſacrifices to be offered for ſins of ignorance, Leviticus 4.2.13, 27, 28. errors in the judgement, as well as in the will, the head and the heart both ſick, muſt be purged Levit. 5.15, 17, 18, 19. Levit. 4.2, 13, 27, 28.
But to ſin againſt light and knowledge, to be reproved and checked, and convinced by the light and yet not to reclaime but to goe forward in the evill, is not only tranſgreſſion and ſin, but it is ſin aggravated; it is oppoſed to ſins of ignorance, and is called ſinning preſumptuouſly, or ſinning with an high hand, and deſpiſing the word of the Lord, ſuch as ſo ſinned were to bear their iniquity, they were to be cut off,53 Numb. 15.27, 28, 30, 31. Deutro. 29.19, 20, 21. And to theſe kinds of ſinning hath David relation, when he prayes, Pſal. 19.12, 13. Who can underſtand his errors, cleanſe thou me from ſecret faults, keep back thy Servant alſo from preſumpteous ſins and let them not have dominion over me, then ſhall I be upright and innocent from the great tranſgreſſion.
To this agrees that ſaying of the Apoſtle, 1 Cor. 4.3, 4. Yea, I judge not mine own ſelfe, for I know nothing by my ſelfe, yet am I not hereby juſtified, but he that judgeth me is the Lord.
So that hence it will appeare that a perſon may ſin through a want of light or knowledge, and ſuch may be great ſins (viz.) Blaſphemy, Perſecution in an high mannner againſt God and his Saints, ſuch as of which Paul was guilty, and yet the perſon committing them by reaſon of his want of light, to detect, and diſcover them, may be without conſcience of ſin, as in himſelf, and he in this his eſtate not ſin againſt light; Nay, he may doe this in the proſecution of his light, ſuch as it is. According to thoſe words of our Lord, Matth. 36.23. If the light in thee be darkneſſe, &c. Luke 11.35. Take heed therefore that the light which is in thee be not darkneſſe. They ſhall thinke they doe God ſervice, haveing a zeale of God, but not according to knowledge. The light that is in them diſcovers not unto them that they are in an evill courſe all this while, nor are they convicted of diſobedience to the light, for then their zeale could not be a zeale of God, nor they think they were doing God ſervice, and have a quiet conſcience therein, nor ſelfe accuſeing, nor ſelfe condemning; therefore the objection doth not hold good in the terms thereof, that the light loved and obeyed will lead up to God the father, and to eternall life, foraſmuch as perſons may goe on in a courſe of ſin, and therein proceed deſperately againſt the Lord and his anointed ones, and yet not know it, not have light to diſcover it, nor reprove them for it, much leſſe to lead them up to God out of the fall and to eternall life.
And where the light and law in any perſon diſcovers to him his ſin, and makes him know his tranſgreſſion, yet is it not able to lead ſuch a perſon out of the fall up to God the father, and to eternall life; for it roles him in garments full of blood, it tumbles the tranſgreſſor into his grave, and roles a ſtone upon him, and ſeales the ſtone; ſo farre is it from leading up to God from the fall, that it drives the ſoule from God, and keepes him in the fall, till the Lord who is the quickning or live-making Spirit ſay to him while he is in his blood, live: by opening to him a doore of hope in this valley of Achor.
54Beſides what is ſaid in this inſtance of Paul, and that it appeares plainly, that the light in him did not diſcover to him his tranſgreſſion, and lead him out of the fall up to God, and unto eternall life, notwithſtanding hee profeſſeth himſelfe, to have had a zeale toward God, in what he did, and that he did not ſin againſt his light in what he did, but thought he ought to doe as he was doing, while he was oppoſing and kicking againſt the Lord. So may it be further diſcovered touching the light in every man, that as it leads not out of the fall up to God, and unto eternall life, thoſe that love it, and obey it, as in this inſtance laſt mentioned.
So neither doth it lead into all truth ſuch as love it, and obey it, as may be diſcovered in ſeverall inſtances and examples; viz.
Who can Impeach that man of Aethiopia, the Eunuch, of not loving, or not obeying the light in him? in whom nevertheleſſe it appeares to be inſufficient, to open to him the meaning of the Scripture of the Prophet, wherein he was reading, but underſtood not of whom the Prophet ſpake; for being asked whether he underſtood what he was reading? he doth not ſay, yea: But anſwereth, How can I except ſome man guide me? and diſcovers plainly he did not underſtand, what he read by the queſtion he propounds, when he ſaith, Of whom ſpeaketh the Prophet this, of himſelfe or of ſome other man?
Nor is it ſufficient to ſay, the light reveales all truth to them that love and obey it, though not all at once, but by degrees to them which know little, and doe love and obey it, they ſhall know more: and ſo it might have been with this Eunuch, the light in him was ſufficient to have opened to him this Scripture, and all others, though Philip had never inſtructed him.
This were to Impeach the wiſdome of the moſt high, and holy God, as if hee had needleſly and cauſeleſly appoynted Philip (by the Spirit) to goe neare and joyne himſelfe to the Eunuchs Chariot.
And it were to impute folly unto Philip, who, when in obedience to the Command of the Spirit, he was come to the Chariot of the Eunuch, did not bid him minde the light within him, and informe him of the ſufficiency thereof, to inſtruct him, and teach him, and that he had not need of any man to teach him, if he would but love and obey the light which was in him, that was ſufficient to direct him into all truth, and particularly into the underſtanding of that Scripture of the Prophet Eſay, which he was then reading, but underſtood not.
Nay had hee not a faire opportunitie of reprooving him, and of calling him, an Ignorant man, for ſaying, How can I except ſome man guide55 mee? Might he not have had juſt occaſion, to have bid him turne his eyes inward, and minde the light within, his guide and teacher was within, hee had Scripture within? But there is not a word of all this proceeds from him, but contrariwiſe as hee by the Command of the Spirit was bid to ariſe, and goe toward the South, and particularly was directed to the Eunuchs Chariot, to which hee accordingly applyed himſelfe, ſo being come thither, without any reproofe to the Eunuch, or acquainting him with the ſufficiency of his teacher, the light within him. Hee opened his mouth, and began at the ſame Scripture, and preacht to him Jeſus: and accepted from him this Confeſſion; I beleeve that Jeſus Chriſt is the Sonne of God, Acts 8.26. to 39.
A further example there is in the perſon and caſe of Cornelius, of whom it cannot be ſaid, but that hee was in the meekneſſe, loving and obeying the light, and proſecuting the dictates thereof in all ſimplicity, improoveing his meaſure and talent, even to acceptation with God; for that hee was one that feared God, and wrought righteouſneſſe, as Peter teſtifies of him Implicitly, Acts 10.34, 35. And the Spirit of God beares him witneſſe, that Hee was a devout man, and one that feared God with all his houſe, and gave much almes to the people, and prayed to God alway, or inceſſantly. Was hee one that walked not up to his light, loving and obeying it? The Lord by his holy Angel doth acquit him of this Charge, teſtifying unto him in theſe words:
Cornelius, Thy prayers and thine almes are come up for a memoriall before God; Nor doth the Lord by his Angel encourage him, to goe on in his way, hearkening to the light in him, and to abide therein, loving and obeying it, nor doth he call him into ſilence, and command him to ceaſe prayer, and to waite in ſilence, expecting his teaching from within, but expreſſely directs him to ſend for Simon Peter, that he might tell him, what he ought to doe; who accordingly ſo doth: and Peter being come unto him, at the ſpeciall inſtance and direction of the Lord, manifeſting his pleaſure to him in the viſion: and having received an account from Cornelius his owne mouth of his being ſent for; who having called together his kinſmen and neare friends ſaid, Wee are all heere preſent before God, to heare all things that are Commanded thee of God; Then Peter opened his mouth, and preached unto them Jeſus of Nazareth, whom God anoynted with the holy Spirit and power, who went about doing good, being hee to whom all the Prophets give witneſſe, that through his Name, whoſoever beleeveth in him, ſhall receive remiſſion of ſinnes. And while Peter yet ſpake (or while he was ſpeaking thoſe words) the Holy Spirit fell on all them which heard the word,56 and they ſpake with tongues and magnified God. This was not a ſilent meeting, for Peter opened his mouth and ſpake, nor was it a fruitleſſe and empty meeting, notwithſtanding there were words ſpoken, for the Lord bore witneſſe thereunto by the gift of the holy Spirit, yea though a Chriſt without them were preached unto them, as appeares by Peters Sermon, who ſtileth him Jeſus of Nazareth, whom God anoynted with the Holy Spirit and power, who went about doing good, and healing all that were oppreſſed of the Devill, for God was with him; even hee whom they ſlew, and hanged on a tree, whom God raiſed up the third day and ſhewed him openly. I ſay, a Chriſt without them is by the Apoſtle Peter preached unto them, and their faith in him (as ſuch) is borne witneſſe unto by the holy Spirit, which is given unto them: whence it may without Injury to the truth be offered to the ſerious and ſober minded to Conſider, whether the moſt High and Holy Lord, who doth nothing in vaine, would have directed Cornelius to ſend for Simon Peter, to tell him what he ought to doe, if the light within had been ſufficient to have done it? Or that the Lord would have done ſo much, to have Convinced the Apoſtle of his duty, in going to Cornelius, when he was ſent? for if Cornelius had a ſufficient inſtructer already within him, to inform, and inſtruct him, to lead him up to the light of life; or would Peter have Concealed this from his Meſſengers, when they came to him, if it had been ſo?
Or being come, would hee not have ſhewed him, how needleſſe a thing it was for him to have ſent ſo farre, having a teacher within him ſufficient to have inſtructed him.
Or at leaſt would hee not have told him, that although hee, in obedience to the Command of God, had ſent for him, and it was well, that hee had obeyed the Lord in ſo doing: Yet now being come, Hee muſt be faithfull, and preach to him the everlaſting Goſpel, and muſt tell him, hee was come, to direct him to his teacher within him, to the light within him, which lets him ſee the evill of his wayes, loving it, it would be his ſalvation, hating it, it would be his eternall Condemnation.
Whereas this bleſſed Apoſtle the Meſſenger and Miniſter of the Lord, hee preaches to him the Lord Jeſus, living and dying; dead and riſen, whom the moſt High and holy God had anoynted to be a Prince and a Saviour, and that through his name, whoſoever beleeveth in him, ſhould receive remiſſion of ſinnes; which Doctrine was Confirmed by the effuſion of the holy Spirit, which plainely Evidences, that it was no Idle nor fruitleſſe Doctrine, and may have its uſe to the Conviction of thoſe, who are contrary minded, in relation to the all, and alone ſufficiency57 of the teacher within, viz. the light in every man and woman which comes into the world: and the onlineſſe of that Doctrine of a Chriſt within, whereas the Spirit it ſelfe is pleaſed, to ſet his ſeale of Evidence, to the preaching of a Chriſt without, and to confirme the witneſſe, which was given of him upō the perſons of thoſe who received it, the whole 10th Chapter of the Acts Conteines this inſtance, as alſo the ſecond of the Acts from 22. to the end thereof: gives the like teſtimony to the ſame doctrine of the Lord Jeſus, as he was Jeſus of Nazareth. So that it doth Evidently appeare, from what hath been hitherto ſpoken that the light in every man, though it be loved and obeyed, yet it is not ſufficient to diſcover the myſtery of all truth; and this appeares from the ſupply, which the Lord hath graciouſly made to thoſe, who have been moſt faithfull improovers thereof, without reproaching or upbraiding them for their not abiding therein, or giving them command to abide there, to turne in and not to looke out after any other teacher, but hath contrariwiſe provided teachers, and ſent them ſuch, notwithſtanding their light within.
Beſides what hath been ſpoken it may yet further appeare, That man cannot thereby be led out of the fall up to God, and attaine thereby eternall ſalvation.
Firſt, For that the law and light pronounceth an Irreverſable ſentence upon the perſon, that is in the Fall, or in the tranſgreſſion, Curſed be every one that continueth not in every thing.
Secondly, If man by loving and obeying the light and law, that is in him might attaine ſalvation, then would not all boaſting be cut off from the creature, contrary to the deſigne of God, Rom. 3.26, 27. 1 Cor. 1.29, 30, 31.
Thirdly, The great End of God, in magnifying the Riches of grace by the blood of Chriſt, would be fruſtrate and made voyd, and of none effect, and Chriſt have dyed in vaine, Gal. 2.21. Rom. 3.24, 25.
Fourthly, The preaching of the Goſpel by the Apoſtles and Meſſengers thereof were an unneceſſary and ſuperfluous thing; for to what end or purpoſe ſhould Chriſt be preached, as dead, and riſen, and aſcended, to be beleeved on for life, if the light and law in every man, (being loved and obeyed) could lead up to God, and to eternall life, Act. 26, 16.18. Act. 10.39, 42, 43.
Fifthly, The Apoſtle expreſſely declares, That the law could not effect this thing, Rom. 8.3. For what the law could not doe in that it was weak through the fleſh, God ſent his own Son. and Gal. 3.21. If there58 had been a law given, which could have given life, verily righteouſneſſe ſhould have been by the Law; and Gal. 2.21. If righteouſneſſe be by the Law, then Chriſt dyed in vaine. But Chriſt dyed not in vaine, nor was hee preached in vaine, to have both dyed and roſe againe according to the Scriptures, 1 Cor. 15.2, 3, 4. nor is that faith vaine, which ſo receiveth and ſo beleeveth, That ſuch might receive the promiſe of the Spirit through faith, Gal. 3.14. And through the Spirit waite for the hope of righteouſneſſe by faith, Gal. 5.5. From whence proceeds that true walking in the Spirit by ſuch, as live in the Spirit, Gal. 5.18, 25. That following of the Spirit by ſuch, as are led by the Spirit, Rom. 8.4.14. And this is that, which God hath anoynted, to lead up to him out of the fall, and to eternall life, according to that teſtimony, 1 Pet. 1.18, 19, 20, 21.
Foraſmuch as yee were not redeemed with corruptible things, but with the precious bloud of Chriſt, who was fore-ordained before the foundation of the world; but was manifeſted in theſe laſt times for you, who by him doe beleeve in God that raiſed him from the dead, that your faith and hope might be in God. Through whom is preached the forgiveneſſe of ſinnes, and by him all that beleeve are Juſtified from all things, from which they could not be Juſtified by the Law of Moſes: no nor by any workes of righteouſneſſe, which they could performe, Tit. 3.5. Eph, 2.8, 9, 10. Salvation is not aſcribed to man's loving and obeying the light that is in him: but unto a ſubmitting unto the righteouſneſſe of God; viz. Chriſt Jeſus, who is the end of the Law for righteouſneſſe to every one that beleeveth, Rom. 10.3, 4. Who of God is made unto ſuch, Wiſdome, Righteouſneſſe, Sanctification, and Redemption, 1 Cor: 1.30.
Object. Thou haſt plainly diſcovered, that the Chriſt, in whom thou beleeveſt, is a Chriſt without thee, at a diſtance, and afarre off, and the Righteouſneſſe, which thou tells off, is the Righteouſneſſe of another, by which thou expecteſt ſalvation, though thou in the meane time art unrighteous, and ſo thou ſeekeſt a Covering, but not by the Spirit of the Lord, thy Covering is too narrow, and thy bed is too ſhort: For it is witneſſed, That Chriſt is in you except yee be Reprobates, and the kingdome of heaven is within, and Chriſt in you the hope of glory: and as touching righteouſneſſe, it is ſaid the Righteouſneſſe of the Law is fulfilled in us, which walk not after the fleſh, but after the Spirit, therefore thou muſt no more goe forth to ſeeke a righteouſneſſe, but looke in, the kingdome of heaven is within.
59Anſ. The Chriſt, of whom this diſcourſe hath been treating, is no other, but the ſame to which the Scripture beares witneſſe, as hath been teſtified by many ſeverall paſſages before recited, not here to be repeated; viz The Lord's Chriſt; The anoynted Saviour, or Chriſt the Lord.
And it is a truth not to be diſdain'd, but conſidered by the ſober-minded, (and received according to the divine Evidence that appeares in it;) That the Lord Jeſus Chriſt is held forth in the Scriptures under a two-fold diſpenſation.
Firſt, Either as hee was God the Word made fleſh, (ſo becoming the Lord's Chriſt) and Tabernacled among men; and as ſuch hee was to be beleeved on, though hee under that diſpenſation were without; not only before, but after his Reſurrection.
That hee was without, while in the dayes of his fleſh, none will deny: whether hee be conſidered before his ſuffering, or after his reſurrection, 1 Cor. 15.5, 6, 7. That hee was to be beleeved on while hee was ſo, is prooved from Joh. 14.1. Yee beleeve in God, beleeve alſo in mee: Hee that honoureth not the Sonne, honoureth not the Father, Joh. 5.23. Thus he ſpake touching himſelfe while yet hee was in the fleſh, and conſequently without: during which ſpace of time hee fulfilled all Righteouſneſſe, Math. 3.5. And became the end of the Law for righteouſneſſe to every one that beleeveth, Rom. 10.4.
His ſoule being made an offering for ſinne, according to the Propheſies, which went before of him, Iſa. 53.10.12. Hee finiſhed tranſgreſſion, and made an end of ſinne; Confirmed the Covenant, and brought in Everlaſting righteouſneſſe, Dan. 9.24, 27. By the ſacrifice of himſelfe, which he offered up through the eternall Spirit at once, and that once for all, Heb. 9.14.26, 28.
This hee did for his Redeem'd ones without them, as is witneſſed by many Scriptures, Rom. 5.8. While wee were yet ſinners Chriſt dyed for us, Rom. 4.25. Who was delivered For our offences, and was raiſed againe For our Juſtification, 1 Cor. 5.7. Was ſacrificed For us, Gal. 3.13. Was made a Curſe For us, Eph. 5.2. Given himſelfe for us, 1 Theſ. 5.10 Who dyed For us, Titus 2 14. Who gave himſelfe For us, Heb. 9.12. By his owne Blood hee entered in once into the Holy place, having obteined eternall Redemption For us, 1 Pet. 2.21, 24. Chriſt alſo ſuffered for us; who his owne ſelfe bare our ſinnes in his owne body on the tree: that wee being dead to ſinne, ſhould live unto Righteouſneſſe, By whoſe ſtripes yee are healed, 1 John 3.16. Herein perceive wee60 the love of God, becauſe Hee laid downe his life For us. All this hee did for his: without them, not within them, as is plaine by this Cloud of witneſſes.
So that to ſpeake of a Chriſt without, and of what he both did, and ſuffered without, not in, but for his people; Even while they were yet ſinners, is no deſpicable thing, nay it is ſuch a diſpenſation of Chriſt as the Scripture gives teſtimony of, and beares witneſſe unto. The beleife of which is neceſſary unto ſalvation, and without which there is no peace, according to the divine truth of thoſe Scriptures, Eſay 57.21. There is no peace ſaith my God to the wicked. And Rom. 4.23, 24, 25. But for us alſo to whom it ſhall be imputed, if wee beleeve on him, that raiſed up Jeſus our Lord from the dead, who was delivered for our offences, and raiſed againe for our Juſtification, Rom. 5.1, 2. Therefore being Juſtified, by faith wee have peace with God through our Lord Jeſus Chriſt, by whom alſo wee have acceſſe into this grace wherein wee ſtand, and rejoyce in the hope of the glory of God: and hope maketh not aſhamed Rom. 5.1, 2, 8, 9, 10, 11. For when wee were yet without ſtrength, in due time Chriſt dyed for the ungodly: (Yea,) while wee were yet ſinners Chriſt dyed for us, verſ. 8. Much more then now, being Juſtified by his blood, ſhall we be ſaved from wrath through him, verſ. 9. And being reconciled wee ſhall be ſaved by his life. And hence wee Joy in God through our Lord Jeſus Chriſt, by whom wee have now received the Attonement. And to this purpoſe is that prayer of the Apoſtle, Rom. 15.13. Now the God of hope fill you with all Joy and peace in beleeving.
Nor is this conſideration of Chriſt, as the object of faith for juſtification, the antitype of the brazen Serpent lift up upon the pole in the Wilderneſſe, to which the then bitten ones, under which the ſins-ſmitten ſoul, the ſelf-condemned ſinners were figured, and to it muſt theſe looke and live. Numb. 21.8, 9. Eſay 45.22. John 3: 14, 15.
I ſay this conſideration of Chriſt is not the whole of what the Scripture teſtifies concerning him; nor may any ſuch uſe be made hereof, as if the magnifiing the grace of God were a covering for ſin (as the objection intimates) Nay, nay, ſhould we continue in ſin, becauſe grace hath abounded, God forbid, Rom. 6.1.
There is therefore a further diſpenſation of Chriſt, viz. in Spirit, according to the tenour of that teſtimony of the Apoſtle touching the myſtery of Godlineſſe, 1 Tim. 3.16. God manifeſt in fleſh, Juſtified in Spirit: and this diſpenſation of Chriſt in Spirit, the Scriptures likewiſe beare witneſſe unto, which is Chriſts application of that, which hee61 did for his beloved ones in the dayes of his fleſh, applying that to them by his Spirit (by which he dwelleth in them) which he wrought for them without them. Then he prepared the medicine, and ſince applyes it, and gives it operation; then he wove the Garment, and ſince cloathes his therewith; then he was the bruiſed and broken Corne, now the loafe, or ſtaffe of Bread: his fleſh meate indeed, and his blood drinke indeed, both eaten and drunken by the beleever.
As there was a neceſſitie, that the Word ſhould be manifeſted in the fleſh, to anſwer the end of that diſpenſation, 1 Tim. 3.16. viz. to become the end of the Law for righteouſneſſe to every one that beleeveth, Rom. 10.4. That he might Confirme the Covenant, viz. finiſh tranſgreſſion, and bring in everlaſting righteouſneſſe, Dan. 9.24, 27. By being made of God (to the beleeving) Wiſdome, Righteouſneſſe, Sanctification, and Redemption, 1 Cor. 1.30.
So it was neceſſary that he ſhould be Juſtified in Spirit, in order to the more effectuall application of what he had done, to thoſe for whom he did it: To whom hee was to be preached, and by whom hee was to be beleeved on in the world, and received up into Glory: According to the teſtimony of the Holy Spirit, by the mouths of men and Angells, Luk. 24.51, 52. Acts 1.9, 10, 11. 1 Tim. 3.16.
For which purpoſe hee promiſed, to ſend the Comforter, the Spirit of truth, that he might abide with his ſchollers and followers for ever, John 14.16, 17, 18.26. To teach them all things, and to bring all things to their remembrance, whatſoever hee had ſaid unto them, viz. all things, which hee had heard of his Father, John 15.15. Who when hee was come ſhould guide them into all truth, Joh. 16.7, 13. Nor ſhould this be a priviledge peculiar to the then Diſciples only, or to the perſons of that age or generation; as appeares, Joh. 17.20, 21. Neither pray I for theſe alone, but for them alſo, which ſhall beleeve on mee through their word: That they all may be one, &c. in us.
By the Adminiſtration of which Spirit of truth, Hee (i. e.) The Lord Jeſus Chriſt, makes forth the diſcovery of himſelfe his minde and will, touching things to be knowne and done, beleeved, and practiſed, Joh. 16.13, 14. Whatſoever hee ſhall heare, that ſhall hee ſpeake, and hee will ſhew you things to come: Hee ſhall glorifie mee, for hee ſhall receive of mine, and ſhall ſhew it unto you.
As the glory of God did ſhine forth through the appearance of Chriſt, Joh. 17.4. So the glory of Chriſt doth ſhine forth through the appearance of the Spirit, Joh. 16.14.
62As Chriſt did nothing of himſelfe during his miniſtration in the world, Joh. 12.49, 50. I have not ſpoken of my ſelfe, but the Father which ſent mee, gave me Commandement, what I ſhould ſay, and what I ſhould ſpeake; and as the Father ſaid to me, ſo I ſpeake.
So the Spirit of truth, hee ſhall not ſpeake of himſelfe, but whatſoever hee ſhall heare, that ſhall hee ſpeake; Hee ſhall glorifie mee, for hee ſhall receive of mine, and ſhall ſhew it unto you.
As God was in Chriſt reconciling the world to himſelfe, 2 Cor. 5.19. So is Chriſt in Spirit ſubduing the world to himſelfe, Joh. 16.7, 8. Now the Lord is that Spirit, 2 Cor. 3.17.
As Chriſt by being put to death in the fleſh hath once ſuffered for ſins, the juſt for the unjuſt, that he might bring them to God. 1 Pet. 3.18.
So by being juſtified in ſpirit, or quickned by the ſpirit, or declared to be the ſon of God with power: according to the ſpirit of holineſs, 1 Tim. 3.16. He doth actually effect that thing in all them, who by him do beleeve in God, that raiſed him from the dead, and gave him glory, that their faith and hope might ſtand in God, 1 Pet. 3.18. Rom. 1.4. Who by faith purifies their heart in obyeing the truth, through the ſpirit waiting for the hope of righteouſneſſe by faith, 1 Pet. 1.19, 21, 22, 23.
By which ſpirit he doth negotiate all the affairs of his kingdome on earth, and ſo hath done from the time of his aſcending up on high, when he led Captivity captive, and not only received gifts for men (or in the man, yea for the rebellious, that he might dwell among them, Pſal. 68.18.) But alſo gave gifts to men, Eph. 4.8.12. for the gathering into one, or perfecting the number of the Saints, for the edifying or building up the body of Chriſt, till we all, (that is, all the ſeed,) come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt, which cannot be ſo long as one joint, one finger, or member of the body is uncalled, ungathered, or unjoynted: according to that of Heb. 11.40. For as they without us could not be made perfect, ſo neither they nor we, apart, nor together can ſo be without thoſe, which are to come after, who altogether make up the meaſure of the ſtature of the fulneſſe of Chriſt, whoſe body cannot be compleat till every joint be ſupplyed.
The Effecting whereof the Lord Jeſus Chriſt performs by his ſpirit, from the very firſt ſtone (the foundation) to the top ſtone thereof: For he having been hammered, and broken, ſmitten and bruiſed, crucified1 through weakneſſe (when his ſoul was made an offering for ſin) yet being raiſed in power, and declard to be the Son of God, with power by the ſpirit of holineſſe, and liveing by the power of God; was made perfect through ſuffering and became the Author of eternall ſalvation to them which obey him; being laid for a foundation, for a Corner ſtone: 1 Cor. 3.11. 1 Pet. 2.6. Epheſ. 2.20, 21, 22. In whom the building is fitly framed together, and built up together for an habitation of God through the ſpirit, by which ſpirit the work is both begun and carried on; by it the ſtones are hewen and made meet to be made partakers of a place in the building; they are fitted, and then fitly framed, and built up together from firſt to laſt.
The firſt work, which Chriſt by his ſpirit would exerciſe in the world after his departure, was to reprove the world of ſin, viz. of unbeleefe, John 16.7, 8, 9. and not only ſhould they thereby be reproved of ſin, and of that before named, in particular or in ſpeciall, that is, of unbelief, but it ſhould convince them alſo of righteouſneſſe and of judgement: The law under the former diſpenſation, though it convinced of, and reprooved for ſin, yet it diſcovered not a perfect righteouſneſs, nor brought forth judgement into victory, but haveing detected the ſinner, it left him under the ſentence of judgement and condemnation, but the law of the ſpirit of life in Chriſt Jeſus, That quickning ſpirit proceeds at another rate, it not only reproves the Sinner, but reveales the Saviour, opens a doore of hope to the convicted ſinner: If ſo there may be hope, and for this reaſon (among others) it is called the Comforter, giving to the ſin-ſmitten ſoule the valley of Achor, for a doore of hope. I will be mercifull to their unrighteouſneſſe, and their ſins and iniquities will I remember no more; making the diſcovery of grace, a foundation of repentance, and returning to a poore convicted and reproved ſinner, holding proportion with that ancient and firſt Goſpel promiſe, or word of faith, the ſeed of the woman ſhall breake the head of the Serpent, Gen. 3.15. applied by God to the trembling ſinner Adam, when he was affraid and hid himſelfe. By the ſame ſpirit doth Chriſt adminiſter as a ſpirit of wiſdome and revelation, opening the eyes of the underſtanding, Epheſ. 1.17. that men may come to the knowledge of him and may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints (i. e. ) in them that truſt in Christ, or beleeve, and are ſealed with the holy ſpirit of promiſe, Verſ. 12, 13.
Which operation of the ſpirit is wrought as himſelfe liſteth, Joh. 23.8. and by what means himſelfe pleaſeth (though ordinarily) by the preaching of the word according to divine appointment, Rom. 10.17. Epheſ. 4.11, 12. whereby the ſpirit opens the blind eyes, and turns men from darkneſſe to light, and from the power of Sathan to God, that they may receive forgiveneſſe of ſins, and inheritance among them which are ſanctified by faith, which is in Chriſt Jeſus, Act. 26.15, 16, 17, 18.
Which Faith is the fruit of his ſpirit in them, Gal. 5.22. whereby they are given to beleeve, Phil. 1.29. and to receive Chriſt Jeſus, Joh. 1.12. and to ſubmit to him for life and ſalvation, by which they receive the witneſſe in themſelves, that they are adopted Sons; 1. Joh. 5.10. the ſpirit it ſelf bearing them witneſs that they are born of God, Rom. 8.16. and are the ſeed, whom the Lord hath bleſſed, Eſay 61.9.
So that Chriſt is not at a diſtance, not a farre off from ſuch as truely beleeve: but is nigh them, dwelling in their hearts by faith, Eph. 3.17. and by his Spirit, Rom. 8.11. and is in them the hope of glory, Col. 1.27. whereby they being renewed in the ſpirit of their minde, Epheſ. 4.23. and being married to this their other husband, henceforth they bring forth fruit to God, not according to oldneſſe of letlet, but according to newneſſe of ſpirit: Rom. 7.4, 6. not taking advantage of the grace of God, to diſpence with themſelves in poynt of obedience toward God, but reckoning themſelves under deeper obligation; that as grace hath abounded toward them, ſo might their obedience towards him, that hath manifeſted that grace unto them, as hee who ſayd, What ſhall I render to the Lord for all his benefits; I will take the Cup of ſalvation, and call upon the name of the Lord, Pſal. 116.12.
What were thoſe benefits? The Lord hath heard the voyce of my ſupplication; thou haſt delivered my ſoule from death, my eyes from teares, and my feete from falling: I will walke before the Lord in the land of the living, Pſal. 116.1. I will offer to thee the ſacrifice of thankſgiving, and will call upon the name of the Lord, — as long as I live, Pſal. 116.17. She loved much becauſe much was forgiven her, Luk. 7.47. The life of the New Creature, of the renewed man, or man in Chriſt, in whom Chriſt lives by his ſpirit, and dwels by faith, is no idle unfruitfull life: but as a branch in the Vine, and as a part of Gods husbandry he is purged and pruned, and cauſed to bring forth fruit: filled with fruits of righteouſneſſe, which are by Jeſus Chriſt unto the praiſe and glory of God, Phil. 1.11.
3Not living to himelfe: It is his meate and drinke to doe the will of his Father; He now comes to beare witneſſe to the truth of that Scripture, which ſaith, In keeping thy Commandements there is great reward. Though formerly his ſoule went forth after the knowledge of Chriſt, ſometimes the Excellency of him as he was diſcovered and revealed in the Scriptures, ſometimes the neceſſitie of him, as being the way to the Father, and the only Name, beſides which there is no other given among men whereby they can be ſaved. Under which diſpenſation, and in the exerciſe whereof it was not ſo much Chriſt, that was the ultimate object of the ſoules enquiry, as it was the Creatures preſervation from wrath to come. It was not ſo much for Chriſt himſelfe, as for the Creatures owne ſelfe, that the ſoule was ſo earneſt, and ardent in its purſuite after viſion and manifeſtation; yet it knew it not, nor could it have beleeved that it had been ſo with it.
But Judgement breaking forth into victory, remooving the Spirit of Feare, and giving (in ſtead thereof) the Spirit of love, and of a ſound minde, 2 Timothy 1.7. The Grace which was given in Chriſt Jeſus was made manifeſt, and by him brought to light, and in his light was the new Creature cauſed to ſee light, and by it to diſcerne where it had ſtucke all this while, and how it had miſtooke its way, and ſought its ſelfe in all its ſeeking, under pretence of following on to know the Lord, whom to know is life eternall. Then the fire burned and the love was kindled towards him, who had ſhed abroad his love in the heart by the Holy Spirit, ſetting it in an holy flame towards himſelfe and his ſervice. Henceforth hee became as one made up of ſtrong deſires and breakings of heart after doing the will of God: Oh that hee were then baptized into the will of him, whoſe he is, and whom hee would ſerve according to the tenour of thoſe Scriptures, I beſeech you therefore, brethren, by the mercies of God, that ye preſent your bodies a living ſacrifice, holy, acceptable unto God, which is your reaſonable ſervice. And be not conformed to this world, but be ye transformed by the renewing of your minde, that ye may prove what is that good, that acceptable, and perfect will of God, Rom. 12.1, 2. 2 Cor. 7.1. 1 Pet. 1.14, 15, 16. As being bought with a price, would glorifie God in body and Spirit, which are Gods.
Not now as formerly obeying for life, or that he might live, but from life, or becauſe he is made to live, or becauſe he doth live by the power of Chriſt living in him, Gal. 2.20. his whole life is a Thank-offering, a ſacrifice of praiſe, the end henceforth of all he is, and all he does, is this, that he may live to him, who dyed for him, and roſe again; to4 him, who hath loved him, and waſhed him from his ſins in his blood, Rev. 1.5. to him, who hath ſaid to him, when he was in his bloods live: not expecting a covering of ſin, that he may live in ſin, nor the righteouſneſs of another, that himſelfe may live in unrighteouſneſs: but that he might live to God, and ſerve him without feare in righteouſneſs and holineſs of truth, Luk. 1.74, 75. But as really as he doth beleeve that Chriſt is made of God to him righteouſneſs, 1 Cor. 1.30 ſo verily expecteth he to be made the righteouſneſs of God in him, 2 Cor. 5.21. that the righteouſneſs of the Law, which could not be fulfilled by him through the weaknes of the fleſh might be fulfilled in him by the power of the ſpirit of life, Rom. 8.3, 2 4. wherein he is made able and wiling to wait for the hope of righteouſneſs by faith, Gal. 5 5, 18. expecting to be led and made willing to follow the guidance of the ſpirit, even the ſpirit of truth, by which he lives and moves and exiſts in Chriſt, who is (by his ſpirit) in him, the hope of glory, Col. 1.27.
Object. Thou haſt heaped up together many of the Saints words, whoſe condition thou never learned of God: Tell plainly whether the Chriſt (thou tells of) be within or without.
Anſw. How farre my ſoule is made one with what I beare witneſs unto, is knowne unto him from whom nothing is hid, to whom I apply for a further meaſure of the ſpirit of wiſdome and revelation in the knowledge of him, whom to know is eternal life: remembring what is witneſſed, Rom. 15.4. being unmooved by the Judgement or cenſure of mans day; and in relation to the objection, have ſpoken in plainneſs already; That the Lord Jeſus Chriſt, to whom (in this poore ſtammering way) I bear witneſs, is conſidered both as being without and within the ſoule.
Reſpecting his perſon or bodily preſence, his glorious or glorified body, ſo he is conſidered as being without, not within the ſoule: according to the teſtimony of thoſe Scriptures before-named, Joh. 17.24. Father I will that they alſo, whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given me, 1. Tim. 3.16. Beleeved on in the world, received up into glory.
And he ſhall ſend Jeſus Chriſt which before was preached unto you, whom the heaven muſt receive, untill the times of reſtitution of all things, Acts 3.20, 21.
For our converſation is in heaven, from whence alſo we look for the Saviour the Lord Jeſus Chriſt, who ſhall change our vile body, or body of vileneſs, that it may be faſhioned, like his glorious body, Phil. 3.20, 21. according as John alſo teſtifies, 1 Joh. 3.2, 3. But we know that when he5 ſhall appear we ſhall be like him, for we ſhall ſee him as he is.
Thus then in relation to his bodily preſence, he is conſidered as without us, as is teſtified 1 Pet. 3.22. Heb. 1.3. Col. 3.1. Act. 7.56.
But in relation to his ſpiritual preſence, ſo he filleth all things, Epheſ. 4.10. and in reſpect thereof it may be ſayd,
Whither ſhall I go from thy ſpirit, or whither ſhall I flee from thy preſence, Pſal. 139.7, 8, 9, 10, 11, 12. and though the influence of his ſupporting and ſuſteining preſence extendeth to all things, upholding them by the word of his power, Heb. 1.3. (though they ſee it not) Col. 1.17.
Yet his ſpecial Reſience and preſdence is with ſuch, as being joined to the Lord are become one ſpirit and are his houſe, his Temple, where he abides, as one at home, and that for ever; as is teſtified, 1 Cor. 6.17, 19, 20. He that is joined to the Lord is one ſpirit: What, know you not that your body is the temple of the holy ſpirit in you: which ye have of God, and ye are not your own, for you are bought with a price, therfore glorifie God in your body and in your ſpirit, which are God's.
Nor is this union of Spirit, or ſpiritual union; this reſidence or Temple preſence; as the ſtate of a wayfaring man, which tarries but for a night: for this is the word of promiſe, Joh. 14.16, 17. I will pray the Father, and he ſhall (or will) give you another Comforter, that he may abide with you for ever, even the Spirit of truth. Ye know him, he dwelleth with you, and ſhall be in you. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. The fear of Caſting out is removed and gone, and the ſoul put into a capacity of ſerving the Lord without fear, in holineſs and righteouſneſs before him all the dayes of its life.
Such perſons being joyned to the Lord, and become one Spirit with him, Beholding with open face (or, with the face unveil'd, which veil is done away in Chriſt) the glory of the Lord, are changed into the ſame Image from glory to glory, even as by the Spirit of the Lord: and of ſuch perſons, ſuch Temples, ſuch ſpiritual houſes, may it be ſaid as anciently it was ſaid of the typical place of Gods reſidence and abode, 2 Chr. 7.16. I have choſen and ſanctified this houſe — Mine eyes and my heart ſhall be there perpetually. Pſal. 132.14. This is my reſt for ever, here will I dwell, for I have deſired it, I will make the Horn of David to bud; which was, is, and ſhall be accompliſh'd in the Lord Jeſus, whom God hath raiſed up as an horn of ſalvation in the houſe of his ſervant David. Luk. 1.69. By whom6 he hath begun to repair the breaches, and build again the tabernacle of David, which was fallen down, and will build again the ruines thereof, and will ſet it up, that the reſidue of men may ſeek after the Lord, and all the Gentiles, upon whom my name is called, (or as many as the Lord our God ſhall call, Act. 2.39. ) ſaith the Lord that doth all theſe things, Act. 15.16, 17.
Then ſhall the body be compleated, and every joynt ſupplyed, the Saints perfected, and gathered into one in the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt: Who as he is the head of the body, Epheſ. 4.16. & 5.23. in whom the univerſal body or Church of the firſt born become a perfect man, being fitly joyned together in due order of memberſhip to the compleating thereof.
So is he the foundation or chief corner ſtone of the building, in whom every living ſtone is framed together, & built together an holy Temple in the Lord an habitation of God through the ſpirit. Thus is the Lord Jeſus Chriſt in Spirit both Author and finiſher of faith in every one that beleeves.
As conſidered the object of faith, ſo is he held forth in the Word, as one, who himſelf in his own body hath done whatſoever was neceſſary to bring us to God; and this he did for us, and without us, Phil. 2.7, 8. 1 Pet. 2.21, 24.
As conſidered the Author and Finiſher of faith, in bringing us to God, ſo he performeth all in us by his Spirit, from the very firſt ſtep of conviction, laying himſelf as a foundation in the judgement and will; to the very top ſtone of the building, and that he might be all in all.
It remains to conſider ſome certain paſſages expreſſed in a Letter written by a friend of this conſcience and perſwaſion, the particulars whereof follow, viz.
I Truly own in thee a breathing after the Lord, and unſatisfiedneſs till thou haſt found him, whom to know is life eternal; but the miſtake is about the way to attain: — Now the way for loſt man to return to have Communion and fellowſhip with the pure and holy God, is by Chriſt; who ſaith, I am the way.
But where to find this Chriſt or way, here lyeth not only the difference, but alſo for the want of the knowledge of this, and walking in it; is the true cauſe of mans miſery, and thou thy ſelfe art not ignorant of the ſeveral forms that cry, Loe here, and loe there: yet the way is but one.
Search the Scriptures, and ſee if Chriſt be not only the way, but alſo Chriſt near: and while we conſider Chriſt at a diſtance, is it any more than thoſe, that are of the world, which ſay, Depart from us, we deſire not the knowledge of thy wayes —
To this will that other Scripture agree, When they knew God they glorified him not as God, theſe had ſuch a knowledge of God, that they might thereby have glorified him as God, which not doing, they were given up to vile affections: Now to know him that is the gift of God, if ever we will, we muſt know him as God holds him forth.
Chriſt ſaith of himſelf that he is the dore:
Can any one enter to God otherwayes than by Chriſt?
He alſo ſaith he is the light:
Can any one come to God but he muſt receive the light?
Alſo, there are meaſures of this light: —
The firſt meaſure or degree of light is, that which diſcovers ſin and iniquity, and He that will not own Chriſt, and follow him in this, and be faithful, he may learn to talk of Chriſt, yet he ſhall never know more until he come down to this dore of entrance.
Chriſt ſaith, I am the light, and to them that receive him, to them he gives power, to become the Sons of God: the light rejected, no power received, and this I am a witneſs for the Lord in.
8I am bold in the Lord to ſay your heart ſhall fail, and your eyes grow dim, that looks for another way, or another Goſpel than the power of God that redeems out of ſin.
And this I ſay and do teſtifie to all, ſmall and great.
He that receives the light, and is obedient to it, receives the gift of God, and ſhall receive the power; for Chriſt is not unfaithful.
The name of Chriſt in the outward ſound is pleaſant, in as much as thereby men look to have their ſins taken away. But conſider ſeriouſly, if the Goſpel be not clear, and without danger to be received, as it is in it ſelf, the Apoſtle ſaith, It is the power of God to ſalvation to every one that beleeves. And let him be accurſed that preacheth another Goſpel; What then will become of all thoſe which have preached a Goſpel without power.
I further ſay, If the firſt wiſdome could have attained, then mighteſt thou have had whereof to boaſt; but it is written, and I alſo ſet to my ſeal, that man by wiſdome knows not God, and it is the work of Chriſt to deſtroy the wiſdome-of that nature, and to bring in a wiſdome of another nature, viz, pure and peaceable.
In relation to what is expreſſed by this Friend, I might alleage, that there hath been conſideration had already of whatſoever is material in theſe paſſages of his Letter: yet conſidering his condition, as not being enclined to reading much, and doubting whether what hath been ſaid in the foregoing part, may be gathered up in the application without prejudice or offence, I am free to re-aſſume ſome things formerly inſiſted on, for the ſake of my ſo much longed for and beloved Friend, (who probably may read no more than what concerns himſelf) though I undergoe from others the cenſure of Tautologie and Repetition.
I find it to be by him affirmed,
1. That the way for loſt man to return to Communion with the pure and holy God, is by Chriſt, who is the WAY:To which I alſo aſſent, the Scripture teſtifying the ſame, Joh. 14.6. I am the way, no man cometh to the Father but by me.
92. That Chriſt is the Gift of God.
Herein I alſo aſſent; the ſcripture bearing teſtimony thereto, Joh. 4.10. with this further conſideration, that though the Lord Jeſus Chriſt be The Gift of God: eminently ſo, no gift like him, none ſo eminent as he, yet he is not the alone, (or only) gift of God: there being other gifts of God beſide him, though none to be compared with him; faith is a gift of God, Phil. 1.29. Repentance is a gift of God, Act. 5.31. ſo is ſalvation alſo, Epheſ. 2.8. Though all theſe veil and lay down their Crowns at the feet of Chriſt: as being eminently the chief; yet are they gifts of God diſtinct from Chriſt: and the Apoſtle James, Chap. 1.17. puts the matter to an iſſue, where he ſaith, Every good and every perfect gift comes down from the father of lights, &c. ſo that though Chriſt by way of eminency be the Fathers gift, yet not the alone (or only) gift of God: Though the Father hath but one only begotten Son, Joh. 1.14, 18. yet hath he many Sonns more beſides him, though he be the firſt born among many brethren, Rom. 8.29. ſo is he alſo in relation to the manifold gifts of God, the firſt born of them all: and by way of eminency called THE GIFT; yet of him it's ſaid, he received gifts for men, Pſal. 68.18.
3. That Chriſt is the door.
To this the ſcripture likewiſe gives teſtimony, Joh. 10.17. I am the doore of the ſheep: and that no man can enter otherwayes than by Chriſt the door, I aſſent; for as much as there is no other name under heaven given among men, whereby we muſt be ſaved, Act. 4.12.
It is indeed ſaid by Chriſt himſelf, Joh. 8.12. I am the light of the world: And that none can come to the Father but by him, hath been ſaid already: other foundation can no man lay than that is laid, which is Jeſus Chriſt, 1 Cor. 3.11.
5. Alſo there are meaſures of this light, the firſt degree or meaſure of light, is that which diſcovers ſin, and iniquity.
Reply. Chriſt Jeſus, the Way, the Gift, the Door, the Light, is but one, entire and undivided being, not admitting of degrees or meaſures: but a whole, and entire Chriſt, is the way, the truth, the life, the door, the light. Though there be manifold gifts of Chriſt who aſcending up on high gave gifts to men, and theſe admit of their meaſures and degrees, Epheſ. 4.7, 8. 1 Cor. 12.4.
Yet of him who is called (as before) the door, the way, the gift,10 the light, viz. the Lord Jeſus Chriſt, of him it is ſaid, Is Chriſt devided? He is but one and undivided.
Reply. That meaſure and degree of light, which firſt diſcovers ſin and iniquity in any man, is the law, which God hath written on the heart of the natural man: (that is, of every man, as hath been largely proved before) for by the law comes the knowledg of ſin, and where no law is, there is no tranſgreſſion, Rom. 2.15. & 3.20. & 4.15.
And this firſt diſcovery of ſin and iniquity may be, where the ſound of Chriſt, as a doore, as the light, as the way, may not have been, and ſo it was in the firſt man the root of all mankind. That meaſure or degree of light, which diſcovered ſin to him, was the law written in him, by which he was convinced and reproved: the effect whereof was horror and amazement implyed in thoſe two words, I was afraid and hid my ſelf, for the law worketh wrath and leaves the ſinner under the ſentence of curſe & condemnation: it's a good Schoolmaſter, it teacheth perfectly and directs plainly what's to be done, but wo to the tranſgreſſor, it opens no door of hope to him upon no terms: no not upon the terms of his amending, and doing better for time to come; though he erre thorough ignorance and againſt his will, yet this ſeverity is found in the equity and juſtice of it, (as it's written, Curſed is every one that continueth not in all things, which are written in the book of the law to do it.)
And thus the firſt man found it by his firſt meaſure of light, which diſcovered his ſin and condemned him, as the ſinner; but the way, the gift, the door, the light, (Chriſt Jeſus) was not hereby revealed: here was the ſin found out, and the ſinner driven out by the firſt meaſure of light, viz. the law: But the Saviour of the ſinner from ſin and death, was not revealed by this firſt meaſure of light. The ſinne was diſcovered, but the ſinner was not thereby recovered; Till the Lord holds forth the Scepter of grace in the promiſed ſeed of the woman, Gen. 3.15. who was to be received as the way to the father, the door by which entrance was to be made, the gift in whom was exhibited eternal life, Redemption from ſin and wrath: a proper object of faith while yet he was but in promiſe, ſo was he received and ſo beleeved on by all the children of faith under the firſt Covenant, Heb. 11.13, 39. and the contrary with thoſe who mingled not the Goſpel with faith, and ſo fell ſhort of the reſt, and could not enter becauſe of unbeleef, Heb. 3.19. Heb.11 4.2. notwithſtanding the meaſure of light which diſcovers ſinne and iniquity.
So then, the firſt meaſure and degree of light which diſcovers ſin and iniquity, is the Law of God written in every mans heart; but it is not Chriſt the light, the door, the way, the gift; for Chriſt is not the law, but the Law-giver: Chriſt is the end of the law, not only in the commonly received ſenſe, the end of all figures, types, and ſhadows, the ſubſtance in which they all center.
But he is ſo the end of the Law, that he finiſhes and perfects what the Law could not finiſh nor perfect: He takes up the work where the Law leaves it.
The Law may ſay, O my God! I have ſhewed them thy wayes, I have been a light and a lanthorn unto them, I have kept back nothing that thou gaveſt me in command to ſhew unto them, and to require of them: But they (like men) have tranſgreſſed, and have ſtarted aſide like a broken bow, and are become guilty and filthy: Woe unto them, Woe unto them, they are polluted; my Commiſſion is to curſe them from mount Ebal, and they ſhall be curſed; Curſed be Every one that abides not in Every thing written in the law to do it: in ſome thing or other, every one hath tranſgreſſed, every mouth is ſtopped, and every one become guilty before God. God hath concluded all under ſin, ſaying there is none righteous no not one, Rom. 3.10, 19. they are all tranſgreſſors I cannot redeem them, I cannot bring them to God: But Chriſt takes up the matter, where the law leaves it; and becomes the end of the law for righteouſneſs to every one beleeving; ſaying, to this end was I born, and for this cauſe came I into the world, to bear witneſs unto the truth; giving the Valley of Achor for a door of hope, perfecting and finiſhing the work, which the law had been labouring to effect but could not; For that which the Law could not do, he did, being not aſhamed to call them Brethren, whom the law had left under the ſentence of the curſe, and that he might bring many ſonns unto glory, himſelf the captain of their ſalvation, was made perfect through ſufferings, delivering them from the fear of death, who all their life time were ſubject unto bondage: ſtanding upon Gerizim the mount of bleſſing (in oppoſition to that mount Ebal, where the law had left them) making triumph and open ſhew in behalf of the ſeed: ſaying, Behold I and the children God hath given me, all that the father hath given me ſhall come unto me.
They are bleſſed, and they ſhall be bleſſed; though righteouſneſs12 could not come by the law (for if it could then had my death been in vain,) yet to the beleeving, to every one that beleeveth, I am the end of the law, for righteouſneſs being made ſo of God to and for them, that the righteouſneſs of the law may be fulfilled in them, and they be made the righteouſneſs of God in me.
Though the firſt meaſure of light, viz. the law written on the heart of the natural man, be not Chriſt, the way, the door, the gift, the light: yet it is ſuch a meaſure and degree of light common to all men, as to the direction whereof they are to give obedience, and in the doing whereof they enjoy much peace, and many perſons in many things done in obedience thereto, have whereof to glory, but not before God: for their peace is ſeated in their underſtanding, while they think they do God good ſervice, but Gods thoughts are not as mans neither is their peace the peace of God which paſſeth all underſtanding: which guards the heart and mind through Chriſt Jeſus.
Nevertheleſs it is a good thing and hath a meaſure of bleſſing annexed to it, for a perſon to be obedient to the law in the meaſure of the knowledg whereof he hath attained according to that teſtimony; Happy is that man whoſe conſcience condemns not himſelf in that thing which he allowes, but doth exerciſe himſelf to keep a good conſcience toward God, and toward man.
But when he hath done all he can there is this one thing lacking to ſell all he hath; to reſign up all to Chriſt Jeſus and leave it at his foot, that when he hath done all, he reckon himſelf an unprofitable ſervant, and to have done nothing in all that's done, to ſel it all, and give it all up in ſacrifice to God, this is more than whole burnt offerings and more than is attainable under the diſpenſation of the firſt meaſure of light, and obedience thereunto: for if ſo, then righteouſneſs were attainable by obedience to the law, contrary to that teſtimony; If there had been a law given, which could have given life, verily righteouſneſs ſhould have come by the law, and if righteouſneſs could have come by the law, then had Chriſt died in vain. But God hath concluded all under ſin that he might have mercy on them that beleeve: to cut off boaſting and glorying in the fleſh; that he, which gloryeth, might glory in the Lord, who hath ſaid, It is not in him that willeth, nor in him that runneth, but in God that ſheweth mercy, who teſtifieth, That not by workes of righteouſneſs which we have done, but of his mercy he ſaveth his ſaved ones?
13Leaving no room for glorying or boaſting to him, that worketh, nor colour of confidence to him, that is in the diſobedience to the firſt meaſure of light: for even he which deſpiſed Moſes law died without mercy: ſuch will be the portion of every one, who is willingly ignorant, and diſobedient, to what is made known to him by the law that's in him.
Yet to call this (which diſcovers ſin in man) Chriſt the light, the gift, the door, the way, is to take the Gardener for Chriſt, as Mary did miſtake Chriſt for the Gardener. The good way then is not to confound the ſeveral diſpenſations of God, not to advance the ſon of the bond woman into the room and place of the ſon of the free woman, not to preferre the ſervant into the place of the Heir: but to conſider every one as in his own order; giving the honour to each diſpenſation according to the meaſure appointed unto it of God: which is not to aſſign to the firſt (the light common to all mankind) the place of a door or entrance into the heavenly inheritance: for there is an houſe called Moſes houſe, Heb. 3.2. which had its door of entrance or admiſſion, and a law of ordinances ſuitable, the diſobedient thereunto were ſubject to death: they died who deſpiſed Moſes law.
But that houſe of Moſes was taken down, the veil thereof rent in ſunder: and this other houſe, the Sons houſe is ſet up in the room thereof, and he himſelf become both foundation and top-ſtone, both door of entrance and manſion of reſidence: he is all in all to every one that receiveth him by faith, and manifeſts their faith by obedience: walking obediently before him, who is Lord of his houſe & faithful therein as a Son: as Moſes was in his houſe as a Servant; Adminiſtring therein by the law of the ſpirit of life: leading his ſheep, going in out and before them, guiding their feet, and cauſing them to walk in his way, according to that bleſſed witneſs, and teſtimony, The meek he will guide in judgment, the meek he will teach his way: and will keep the feet of his Saints, and uphold their goings that their footsteps ſlide not.
It is further added in theſe words viz.
Reply. This paſſage touching power to become the Sons of God is neceſſary to be conſidered: (though it hath been hinted before.)
I find in ſcripture that the word〈…〉〈 in non-Latin alphabet 〉is not only uſed for power, which conſiſteth in the virtue or ſtrength which a perſon hath to do14 any thing, but it is uſed to ſignifie Dignity, Honour, Right, Privilege, Prerogative, Authority, or Liberty.
1 Cor. 8.9. But take heed leſt this Liberty (or Privilege) of yours become a ſtumbling block to them that are weak: the word is〈…〉〈 in non-Latin alphabet 〉the ſame which is in Joh. 1.12. rendred power.
1 Cor. 9.4, 5, 6. Have we not power to eat and to drink, have we not power to lead about a Siſter a Wife, as well as other Apoſtles, have not we as much right and Privilege as they, or I only and Barnabas have we not power to forbear working; that is, have not we liberty ſo to do? It is uſed for dignity, honour or prerogative which the Divel uſed as a baite in his tempation to our Lord, Luk. 4.6. who taking him up into an high mountain ſhewed him all the Kingdomes of the world, and ſaid to him, All this power will I give thee and the glory of them, &c.
And to this of privilege and dignity and prerogative, doth the interpretation of this word, in Joh. 1.12. agree, as may appear by the connexion of the word, which followes〈…〉〈 in non-Latin alphabet 〉, which though it be rendred in the Engliſh to become, that it may the better agree with the former word power: viz. power to become the ſons of God, yet the word truely and properly ſignifies to be made the Sons of God: and that wil appear by the interpretation of the ſame word in the ſame firſt of John and in other ſcriptures, where it is not rendered become, but made: Joh. 1.3. all things [〈…〉〈 in non-Latin alphabet 〉] were made by him, and without him was not any thing made that was made, verſ. 10. the world was made by him, verſ. 14. the word was made fleſh: Gal. 4.4. Made of a woman, made under the law, Joh. 2.9. when the ruler — Taſted the water which was made wine, Joh. 5.9. the man was made whole: and many the like inſtances.
So that the reading of theſe words before mentioned as they are tranſlated, have (I perceive) miſled this friend in his application, or rather miſapplication of them, which in true conſtruction are not to be read, as they are Engliſhed, viz. power to become the Sons of G; but to as many as received him to them he gave privilege, prerogative or dignity to be made the Sons of God; to them (beleeving or) which beleeve in his name, and the Rhemiſts themſelves, though they uſe the words to prove a power of free will in man to become the ſons of God, if they will; yet is it acknowledged by Martin, that the Greek word ſignifieth not only power, but alſo dignity, and the vulgar Latin reads it power to be made the ſons of God; now what power is there in a perſon in his being made a Son of God?15 nor will the context favour ſuch a conſtruction, which plainly teſtifies, that ſuch as receive Chriſt, are dignified with Sonſhip, or are made the Sons of God, even as many as beleeve in his name.
Q. How are they made the Sons of God? actively or paſſiively; have they power to become Sons of God, or are they made ſuch?
A. Nay they were born ſuch: How? not of Bloods, nor of the will of man, nor of the will of the fleſh, but of God; who of his own good will begets, and of his meer grace brings forth, or cauſes to be born the children of the regeneration, Joh. 3.3, 5, 6. who are as meerly paſſive in the new birth as they were in their firſt generation, or natural birth; ſo farre is man from becoming a Child or Son of God that he muſt be made ſo, or he ſhall never ſee the kingdome of God: where then is glorying or boaſting, it is excluded; by what law, of works? Nay, but by the law of faith.
For both will and deed own themſelves to God, who of his own good pleaſure, worketh both to will and to do, that no fleſh ſhould glory in his preſence.
The Scripture ſaith of ſome;
To ſpeak to theſe promiſcuouſly and in general might not prove ſo ſatisfactory, as if they were particularly treated; therefore I ſhal ſpeak to each diſtinctly, though with all poſſible brevity.
Reply. That the Goſpel is the power of God to ſalvation may not be denyed: Rom. 1.16. for it is ſo to every one that beleeveth and16 let him be accurſed, that preacheth any other goſpel than that which is ſo, Gal. 1.9. But where the goſpel (which is the power of God to ſalvation is preached) if it be not mixt with faith in them, which hear it; it is not the power of God to ſalvation to ſuch according to the teſtimony of that Scripture, Heb. 4.2. For unto us was the goſpel preached as well as unto them, but the word preached did not profit them, not being mixed with faith in them that heard.
So that the goſpel is not the power of God to ſalvation to any but to ſuch as beleeve it, and by faith receive the glad tidings and meſſage thereof, and become obedient thereunto, Rom. 1.17. For therein is the righteouſneſs of God revealed from faith to faith, as it is written, The juſt ſhal live by faith.
The goſpel which in it ſelf is the power of God to ſalvation (ſo named already) may be prerched not only in word but alſo in power and in the holy ſpirit (as twice to the Theſſalonians 1 Theſ. 1.5. ) in demonſtration of the ſpirit and power (as to the Corinthians, 1 Cor. 2.4.) 〈…〉〈 in non-Latin alphabet 〉: it may be powerfully ratified and confirmed by ſigns and wonders and mighty deeds, yet not powerfull to ſalvation, except received by faith in them that hear it.
Such a goſpel was it to the Theſſalonians 1 Theſ. 1.5. It was brought to them in mighty power; and received by them in much aſſurance, as the very word of God to which they yeilded the obedience of faith, 1 Theſ. 2.13, 14. As the Romans alſo did, Chap. 15.18, 19. Whereſoever the Goſpel is preached in Evidence and demonſtration of the ſpirit, and received by faith in them that hear it: it is the arm and power of God to ſalvation to ſuch, and doth powerfully incline them to yeild obedience in word and deed, to whatſoever is therein revealed unto them.
Reply. It hath been ſaid before (by this friend to whom I now reply,That Chriſt is the light;andThat Chriſt is the gift of God.To which may be added that which is teſtified, 1 Cor. 1.18.
That Chriſt is the power of God, as it is expreſſed by the Apoſtle.
Now let it be conſidered, what is ſpoken by the friend in this parcel of words above recited, and whether it amount not to a repetition and Tautology of words.
He that receives the light and is obedient to it, receives Chriſt17 (for Chriſt is the light) receives the gift of God, that is, Chriſt, for Chriſt is the gift of God; and ſhall receive the power that is Chriſt, for Chriſt is the power of God, and ſuch as receive Chriſt, and obey him, reject not the light, nor can be without the power, foraſmuch as he whom they have received and obeyed, is both the light and the power and the gift, and is no more than if it had been thus expreſs'd; He that receives Chriſt & obeys him, receives Chriſt, and ſhall receive Chriſt, Chriſt rejected, no Chriſt received.
Reply. It hath been ſaid before that Chriſt is the way.
Let their heart fail, and their eyes wax dim, that expect ſalvation by any other way, than by him, who is the Way the Truth and the Life. Foraſmuch as there is no other name given under heaven, whereby we can be ſaved: and that Goſpel, which tenders ſalvation by Chriſt to ſinners without redemption from ſin, let it indeed be Anathema from the Lord.
For it is witneſſed of the true and only Lord Jeſus, that his name ſhould be called Jeſus, (that is, Saviour) for that he ſhould redeem his people from their ſins, Mat. 1.21. and ſave them to the utmoſt, that come unto God by him, everliving to make interceſſion for them, Heb. 7.25. even for them, who by him do beleeve in God, purifying their ſouls in obeying the truth through the ſpirit, being born again, &c. 1 Pet. 1.21, 22, 23.
Which teſtimony is born up in the hearts of the children of the regeneration, who are made the ſons of God by faith in Chriſt Jeſus, having received the adoption of ſons they cry unto him in ſpirit inceſſantly night and day, that this redemption from the body of ſin and death may be compleated in them, ſaying, how long Lord holy and true? fighting the good fight of faith, keeping up the watch and warre of the Lord, as knowing that the God of peace will ſhortly tread Sathan under their feet; I ſay, their feet (as really) within them, as he hath troden him under his own feet for them without them: And further knowing that they ſhall aſſuredly reap in due time, if they faint not, this being their victory even their faith, by which with patience they poſſeſs their ſoul, being confident of this one thing, that he is faithful, who hath called them, who will alſo do it; and having begun a good work in them will alſo perfect it, perform, or finiſh it untill the day of Chriſt: having this18 hope they purify themſelves in the power of him, who of God is made to them righteouſneſs and ſanctification, as well as wiſdome and redemption.
Reply. Who ever names the name of Chriſt, is to depart from iniquity: and he who naming the name of Chriſt, how pleaſant ſoever he count that name, yet if ſuch an one, depart not from iniquity, but rowl his ſinne under his tongue as a ſweet morſel, and bleſs himſelf in his heart, ſaying, I ſhall have peace, though I walk in the Imagination (or ſtubborneſs) of my heart, to adde drunkenneſs to thirſt, the Lord will not ſpare him, but the anger of the Lord and his jealouſie will ſmoak againſt that man: there's no ſuch uſe of the name of Chriſt, as to make it a Cloak for ſin; for the wrath of God is revealed againſt all unrighteouſneſs in men. Whatſoever and in whomſoever it be, and he that regards iniquity in his heart, hath a root of gall and wormwood, that will eat out all the pleaſantneſs that may ſeem to be in the name of Chriſt in the outward ſound, Deut. 29.18, 19, 20.
Yet for aſmuch as there may be ſome ſnare and temptation lie upon ſome ſouls, touching thoſe words (before minded and repeated,) viz. the Goſpel is the power of God that redeems out of ſin.
Whence ſome perſons do conclude, that they are redeemed out of ſin, and that the body of ſin is deſtroyed in them, they are come unto mount Sion, to the Citty of the living God, to the heavenly Jeruſalem, to the ſpirits of juſt men made perfect: & hence proceeds that frame of ſpirit of judging, others with ſeverity & auſtereneſs, (who dare not ſo ſay of themſelves; but through the ſpirit wait for the hope of righteouſneſs) contrary to the ſpirit of meekneſs and lowlineſs of mind, wherewith each ſhould account and eſteem others better than themſelves: according to the rule of Chriſt given by the Apoſtle often repeated, Epheſ. 4.2. Col. 3.12. which requireth a ſhewing all meekneſs to all men, Tit. 3.2. Jam. 3.13. to the end; as our Lord Jeſus himſelf left example, who quenched not the ſmoaking flax, Mat. 12.18, 19, 20. who ſaid, Learn of me for I am meek and lowly in heart, Mat. 11.29. Others on the other hand judging themſelves (becauſe they cannot ſo ſay of themſelves) that they are not redeemed out of ſin, but go mourning and bowed down and are in fear continually, becauſe of the fury of the oppreſſor:19 the evil they would not, that they do, and the good they would, that they do not; and are crying out in bitterneſs, as Ruben for Joſeph, Alas, for the Lad is not, and I whither ſhall I go? (or as ſhe) If it be ſo, why am I thus?
There might be ſome good uſe made of a ſeaſonable word to each of theſe, if it might pleaſe the Lord to direct therein.
Are there ſome redeemed out of ſin, and come to the ſpirits of juſt men made perfect: and is it ſo indeed with them?
What means then the bleating of the ſheep, and the lowing of the oxen which are heard in ſuch? (I mean ſuch) as ſay they have attained, but in meaſure: I am not free to inſtance in perſonal or perticular diſcoveries; But this wotd (in meaſure) declares plainly, that ſuch are not at home, they are not in the City, they are at moſt but travailers towards it, they have certain Miles yet to travail before they arrive.
Who ever ſaith, he knows in part, declares plainly he is ſhort of perfection, 1 Cor. 13.10, 12. and who ever ſaith, he knows perfectly, he knows not how imperfect his knowledg is.
Therefore to the firſt ſort I would ſay, why boaſteſt thou O vain man of that which is not? who ſo boaſteth of a falſe gift, is like clouds and wind without rain.
Or if thou doſt not pretend to have attained, and to be arrived at end of thy journey, and to be perfect, as the heavenly father is perfect;
Why doſt thou judg thy Brother, and why doſt thou ſet at nought thy Brother, who is in his way as well as thou? we ſhall all ſtand before the judgment ſeat of Chriſt, Rom. 14.10. who then art thou that judgeſt another mans ſervant? contradicting that rule of Chriſt, Jam. 4.11, 12. Mat. 7. the five firſt verſes, Iudge not that ye be not judged, &c.
Take with thee therefore theſe two Cautions, viz.
1. Boaſt not againſt thy Brother: neither glory in a falſe gift; for thou art not perfect, while thou knoweſt but in part, and haſt attained but in meaſure.
2. Deſpiſe not the day of ſmal things in another, while as yet thou thy ſelf art not perfect: but remember that command of Chriſt, Learn of me for I am meek and lowly in heart, Mat. 11.29. ſhewing all meekneſs to all men, Tit. 3.2. break not the bruiſed reed: Remember the parable which our Lord Jeſus ſpake unto certain which truſted in themſelves that they were righteous and despiſed others. Luk. 18.9.
20To the Second Sort.
To thoſe who are bowed down in their ſpirit, for fear of the fury of the oppreſſor: of whom it's ſaid in truth and ſincerity of heart: the evil that I would not do, that I do; & the good I would do, I do not: whoſe ſoul goes forth in them for deliverance from the body of ſin & death by Jeſus Chriſt according to the Goſpel & the power thereof: to ſuch it may be ſaid: (notwithſtanding they may be judged and deſpiſed by the former; yet) the foundation of God is ſealed, who will bring forth judgment into victory, and perfect the work which himſelf hath begun in them: & having laid the foundation will lay the topſtone alſo, to the praiſe of the glory of his grace: for faithful is he, who hath promiſed, who will alſo do it, according to the tenour of thoſe words, Ezek. 17. laſt, And all the Trees of the field, ſhall know that I the Lord, have brought down the High tree, have exalted the Low tree, have dryed up the green tree, and have made the dry tree to flowriſh, I the Lord have ſpoken it, and have done it.
Reply. I am not unacquainted that there are indeed many forms, which do pretend to that one way, That only way the Lord Jeſus; Among which the preſent form (now under debate between us) is one, touching which I have met with theſe paſſages, viz. Sinck down into the eternal love, and thou wilt ſee me, and the reſt, that we are in unity of that one ſpirit, Rich. Farn. diſcovery of faith, p. 4.
The contrary to which the moſt High and holy Lord hath been pleaſed to ſuffer to diſcover it ſelf moſt eminently in the Schiſm wch hath been made in the body of this ſo much adored & admired profeſſion: which I cannot but take notice of, being ſo opportunely led into it by this Appeal, which is made to me, touching my not being ignorant of many forms: to all which the Lord hath ſuffered the addition of this one more; and that alſo increaſed into more than one by dividing the heads thereof: which many (dear to the Lord) in holy fear and trembling, ſay touching this matter, What hath God wrought?
21While they conſider, that the unity ſo much gloried in being as the band or girdle, which bound up the bundle, and was made an Eminent Character of the verity of the perſons, their Doctrine and practice: by which it was exalted, magnified in oppoſition to other peoples, of whom it was ſaid, that they were in diviſion and confuſion, but themſelves were in unity: of one heart and of one way (as in the paſſages laſt recited out of Rich. Farnworth, beſide many others which might be named) For the moſt high and holy Lord in his great wiſdome to permit that this band or girdle ſhould be rent in ſunder without hand; no man contributing toward the doing thereof but themſelves: this is not a ſmal thing in the eyes of the impartial and ſober minded obſerver.
Nor did this their rent or diviſion happen among the mean ones, but between the heads, the men of name; where the chief ſtrength lay: perſons of no ſmal account or eſteem with the perſons of this perſwaſion. G. F. to I. N. I. N. to G. P. I. B. to I. N.
Nor was this in ſome circumſtantial matter, but in their foundation, ſo that it amounts unto the very ſame thing mentioned, that is, (lo here, and lo there,) the one (not perſon only, but party) Crying down the other with great ſeverity, and that in the name of the Lord, as not having ſtood in the Counſel of the Lord, though both avouch the light to be but one and the ſame in all, yet are ſet up as witneſſes againſt each other, and what further thing the Lord will do in the end thereof, doth not yet appear, but many of his poor and tender ones lie at his foot admiting at his wiſdome and counſel herein, waiting to ſee his further pleaſure, mourning for his Captiv'd ones, Crying day and night unto him, that they may be redeemed out of the ſnare, which God hath cauſed to be broken before their eyes without hand, uſing none other means but themſelves for effecting thereof.
Reply: whether this paſſage have a ſpecial and particular application to the Romans, or whether it relate more generally to mankinde, is not declared; however, it is thus far evident,
That the moſt Holy and Eternall God, the Maker and Creator of all things, the father of lights, and ſpirits; hath made forth the diſcovery and knowledge of himſelf (in the majeſty of his power22 and Godhead) to the ſons of men. (Partly by what he hath manifeſted in them, and partly by what he hath ſhewed unto them, viz. his eternal power and Godhead. ) hath been before largely proved, and may be here but briefly hinted by way of repetition; upon this renewed occaſion, viz. That God who ſtretcheth forth the Heavens, and layeth the foundation of the earth, hath formed the ſpirit of man within him as a Candle, or lamp, or torch, calling it the candle of the Lord (of the nature and property whereof much hath been ſpoken before) together with a a law written on his heart, by reflexion upon which, not only the power, but the Godhead of God was knowable and diſcernable: that as it is manifeſted in man, that no other but this eternal God is his maker and Creator; ſo he muſt ſerve no other but him, nor none beſide him: Him only ſhalt thou ſerve: and this ſervice muſt be performed (as to the only Creator and Maker) according to the tenor of that law written upon the heart, which afterwards was declared by more ſolemn publication in the mount which burnt with fire, Deut. 4.11.
Nor was the power and Godhead of God only inviſibly manifeſted in man, but was alſo externally ſhewed unto him by thoſe outſpeakings of God in the viſible parts and parcels of the Creation, whereby it evidently appeared that there was no God, no other God beſides him, whoſe inviſible glory ſhined through theſe viſible appearances, which were ſeen from the Creation of the world, by which double demonſtration of his power and Godhead, he left not himſelfe without witneſſe unto and in man, nor man under the capacity of an excuſe before God, nor in himſelfe; the evincing whereof is the main ſcope of the holy ſpirit in Rom. 1.19, 20, 21. Acts 14.15, 16, 17. Act. 17. from 24. to the 30 verſe.
Hence it follows, that becauſe when they knew God, they glorified him not as God, &c. neither were thankfull, but changed the glory of the uncorruptible God into an Image made like to corruptible man, and to birds and to four footed beaſts, and creeping things, therefore, or for this cauſe, God gave them up.
Though they had evident & plain diſcovery of the Godhead of God of his ſoveraignty and ſupremacy together with his benignity and bounty; for which they ſhould have ſerved him and praiſed him as their ſoveraign Lord and maker: owning him to be ſo, and ſerving him as ſuch according to thoſe expreſſions, Pſal. 95.6. Pſal. 100.1.2, 3.
Inſtead whereof it is teſtified, that they did not glorifie him as23 God (i. e. ) they did not aſcribe unto the Lord glory and ſtrength as became the kindreds of the people: nor although they knew) there was no God, but he which made them, and had made manifeſt the ſame unto them, yet they liked not to retain this knowledge of God, or God in their knowledge, but changed the glory of the incorruptible God into an Image, made like unto corruptible man, and to birds and beaſts and creeping things; turning the Godhead of the inviſible and eternal God into a lye, and falling down thereunto worſhipping and ſerving the Creature more than (or inſtead of) the Creator, who is bleſſed for ever; for this cauſe God gave them up, &c.
Not as if the natural man while he is ſuch can glorifie God as God (i.e.) aſcribe to God the glory due unto his name, any otherwiſe than as he is demonſtrated to his naturall capacity; as he is pleaſed to give forth himſelf to be diſcerned by his lamp or torch within, or the works of Creation without him: foraſmuch as that which to a regenerate perſon (to one born of the Spirit, or from above) is the power of God, and the wiſdom of God, and owned by him as ſuch, and by him aſcribed to God, as being ſo, is by the natural man accounted fooliſhneſſe, and conſequently upon this account (i. e. ) in ſpiritual things he cannot glorifie God, becauſe he cannot diſcern that there is any glory therein, The natural man receives not the things of the Spirit of God, neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 2.14.
Nevertheleſſe ſo much as may leave him without excuſe is manifeſted in him and ſhewed unto him, and is diſcernable by him, viz. the eternal power and Godhead of God in oppoſition to all falſe Gods, to every created being or likeneſſe thereof: ſo as that who ever ſhall willingly and knowingly depart from the living God (or from that of God which they know as men) and erect ſomething inſtead thereof, and bow down thereto; theſe do herein ſay to the Almighty, depart from us, we deſire not the knowledge of thy waies, and they may be truly ſaid in the ſenſe and ſcope of this Scripture, Rom. 1.21. not to glorifie God as God; theſe might have glorified him as God, i.e. own'd him as ſuch, as the only God, the Creator and maker of all things, for ſo was he made out to them, (both within them and without them) which they not owning nor acknowledging: not liking to retain God in their knowledge, but erecting ſomething inſtead of him, are ſaid not to glorifie God as God.
The Scriptures bear teſtimony unto this in ſundry places.
24Thoſe which have ſeen the mighty works of God (as a Creator) upon themſelves or others (I ſay the mighty works of God as a Creator) theſe are ſaid to glorifie God, in owning and acknowledging him to be the Author thereof, confeſſing him to be the only God, or the God of Gods: ſo did that proud King Nebuchadnezzar, Dan. 3.28, 29. Bleſſed be the God of, &c. Becauſe there is no other God that can deliver after this ſort, Dan. 4.2, 3. I thought it good to ſhew the ſignes and wonders, which the high God hath ſhewed toward me: how great are his ſignes, and how mighty are his wonders, verſ. 34. And I bleſſed the moſt high, and I praiſed and honoured him, that liveth for ever.
Now I Nebuchadnezzar praiſe and extoll and honour the King of heaven, all whoſe works are truth, and his wayes judgement, and thoſe that walk in pride he is able to abaſe.
Thus he glorified God as the moſt high God, Dan. 5.21. aſcribing to him the glory due to his name: ſo may, and ſo ought every naturall man to own God, as his Creator, and to aſcribe to him glory and honour. The contrary whereof appears in his ſon Belſhazzar, Dan. 5.22. And thou his Son haſt not humbled thy heart though thou kneweſt all this: and the God in whoſe hand thy breath is, haſt thou not glorified: whence it is evident that the father did (but the Son did not) glorifie God (i.e.) aſcribe unto him the greatneſſe of his power, ſoveraignty and dominion, and extoll and praiſe him according thereunto, as the moſt High, the only God of Gods: as they in Rev. 11.13. in that terrible and dreadfull Earthquake, who being affrighted gave glory (i.e.) aſcribed glory to the God of heaven.
In like manner did the Centurion glorifye God in giving teſtimony to our Lord Jeſus: at the time of his death, Luk. 23.47. when he ſaw what was done, he glorified God, ſaying, Certainly this was a righteous man, Luk. 7.15, 16. and there came a great fear on all, and they glorified God, ſaying, That a great Prophet is riſen up among us.
So that when in that paſſage it is ſaid, Becauſe when they knew God they glorified him not as God: and the inference thereupon, viz. thoſe had ſuch a knowledg of God that they might thereby have glorified him as God: It is to be remembred what that Such Knowledg was. Now what that kind of knowledge of God was which they had is declared, (that is,) Such as whereby they ſaw his eternal power and Godhead, and could diſtinguiſh between him, and any Created being, they were not to be inſtructed that a bird or a25 beaſt, or a creeping thing, or the Image of a man, was not the true and living God, the Author and fountain of all created beings: for they knew full well the contrary, they had ſufficient demonſtration to the contrary, both without them, and within them. Nevertheleſſe they being ſo ſtupidly brutiſh as (contrary to their light and knowledge) to bid defiance to the moſt high God, and to caſt off the knowledge of him, and to erect (contrary to truth and reaſon) ſuch beaſtly and brutiſh gods, which are lies and no gods, viz. Birds and beaſts, and creeping things, as they did, Rom. 1.23.
The righteous Lord as a juſt recompence of reward, gave them up to all uncleaneſſe, blindneſſe, bruitiſhneſſe, a dreadfull reward of ſo horrible a ſinne, verſ. 24.26.28.
A fearfull example to all ſuch, who having attained to any meaſure of the knowledge of God, though but as a Creator, and yet doe not glorifie him as ſuch, by aſcribing unto him the honour due to his name, according to thoſe words of truth, 1 Cor. 16.23, 24, 25, 26, 27, 28, 29, 30. Jer. 10.7. Rev. 15.4. Who would not fear THEE O King of Nations, and glorifie thy name: ſing unto the Lord all the earth, ſhew forth from day to day his ſalvation, declare his glory among the heathen, for great is the Lord: ye kinreds of the people give unto the Lord glory and ſtrength, the glory due to his Name.
But for any to know the true God, and that there is no other gods but he, nor any to be feared & ſerved, but he, and yet to bid defiance to him, and that meaſure of knowledge which they have of him, and imbrace other gods, whether birds or beaſts, or creeping things; yea, though it ſhould be a man, or the Son of a man, the Image of a man: it is an aggravation of ſin, and 'twill be ſo in the judgement, and 'twere better ſuch had never known this knowledg, but had been made birds or beaſts or creeping things: or had never ſeen the light, for the untimely birth is more happy than ſuch:Whoſo is wiſe, and will obſerve thoſe things: even they ſhall underſtand the loving kindneſſe of the Lord, Pſal. 107. laſt verſe.
SOlomon applying his heart to know, to ſearch, and to ſeek out wiſdome: and to know the wickedneſs of folly, even of fooliſhneſs, and madneſs, Eccleſ. 9.3. centers all in the heart of the Sons of men: from whence proceeds evil thoughts, Adulteries, Fornications, Murders, Thefts, Covetouſneſs, Wickedneſs, Deceit, Laſciviouſneſs, an evil Eye, Blaſphemy, Pride, Fooliſhneſs, all theſe evil things come from within, and defile the man (as he that is the truth it ſelf teſtifies;) Mar. 7.21, 22.
But in the beginning it was not ſo: and this teſtimony the Holy ſpirit gives by the mouth of him, that made this diligent ſearch: Eccleſiaſt. 7. ult. Lo this•nly have I found, that God made man upright, but they have ſought out many Inventions: As all the Inventions which defile the man, proceed from within the man (as above) ſo all thoſe defiling Inventions, were ſought out, and fetch'd in by the man: whoſe deſtruction is of himſelf; for in the beginning God ſaw every thing, that he had made, and behold it was very good, and Man was made in his own Image, In the Image of God created he him, Gen. 1.27. (God made man upright) Nevertheleſs Man in honour abideth not, he is like the beaſts that periſh; His bow abode not in ſtrength he ſought out many Inventions; Tumbles down from his excellency, and is driven out among beaſts, and made to eat graſs, as the Ox, or husks with the Swine: (Till the time appointed of the moſt High be determined, and mans underſtanding be cauſed to return, and the ſplendor, honour, and brightneſs of his kingdome be reſtored: and excellent Majeſty added to him, by being new created in Chriſt Jeſus, and renewed in the ſpirit of his mind, in righteouſneſs and holineſs of truth: being born again by the ſpirit or from above, without which change paſſing upon him no man can ſee, or enter into the kingdome of God.)
Nor is this the Condition of ſome men only, but it is the lot and portion of all the Generations of mankind, all having ſinned, and come ſhort of the Glory of God, there being none that doth good, no not one: there is none that underſtandeth, none that27 ſeeks after God, every one is turning the Glory of the incorruptible God, into the Image of corruptible man, according to the variety of his Invention, ſome into the figure and form of Birds, ſome of Beaſts, ſome of Creeping things, every one ſomething (beſides or inſtead of the true God, the eternal living God) to which they bow down, ſeek after, and delight themſelves in, as if theſe were their Gods, & each ones particular own ſelf were the God of Gods.
Whom (by all theſe) they ſerve, and to whom they make ſubſervient all their other Gods: Mans Belly is his God, mans ſelf is Mans Idol, whether he will ſee, & acknowledg it to be ſo or no.
The true and incorruptible God is by mans Invention changed into corruptible appearances of birds, or beaſts, or creeping things, and his truth is changed into a lye.
Therefore is man turned out from his dominion and dignity, and given up to make abode with theſe birds, and beaſts, and Creeping things, theſe lyes of his own Inventing.
Among the Sons of men, who have their habitation in this deſart or vaſt howling wilderneſs; There is a proportional difference, or different qualification reſembling that, to which they are Hieroglyphically reſembled, viz. the Beaſts, and Birds, and Creeping things, among which, ſome are birds and beaſts of prey, and others are leſs hurtful, and more uſeful: ſome more fierce, and ſavagely cruel, or ſordidly brutiſh: others reſembling other kind of Cattel more ſerviceable and uſeful.
Yet all are in their underſtanding (in relation to the moſt High & holy God) brutiſh, and without knowledg: though, that which may be known of God, is manifeſt in them, viz. his eternal power and Godhead, Jer. 51.17. yet there is none that underſtands, none that ſeeks after God, but they are all gone out of the way, and are altogether become unprofitable, loving, fearing, and ſerving the Creature more than the Creator; and may be thus differenced and diſtinguiſhed
If any ſhall ſay as Bildad, Job 18.3 Wherefore were we counted as Beaſts? It may be anſwered, becauſe man hath loſt his underſtanding, Rom. 3.11. and man though in honour being without underſtanding, is like the Beaſts that periſh, Pſal. 49.28. and Sol mon reſolves the Caſe, touching all the generations of mankind, Eccleſ. 3.18. I ſaid28 in my heart concerning the eſtate of the Sons of men, That God might manifeſt them, and that they might ſee, that they themſelves are beaſts: Every man being brutiſh in his knowledg, Jer. 10.14. To the Civil naturaliſt; whoſe ſtudy and exerciſe of body and mind is to excel in vertue, to be ſerviceable and uſeful in his generation, who wiſely conſiders the nature of the things intended, & the nature of himſelf, that intends them: & the coherence or correſpondence thereof, and ſo keeps the ordinance of nature inviolate in the tranſaction; which is obſerved in relation to perſons as to things: whoſe care and Induſtry is to diſcern by daily ſpeculation the mutual concords, and to make application thereof, doing as he would be done by, and ſteering his courſe by that compaſs: though this be an eminent part of the excellency of the natural man, yet, is not this the only or the alone exerciſe of his mind, for he hath alſo an eye to God herein.
Doth not nature it ſelf teach? hath it not its rule, and its reaſon, its law and its cuſtome, yea and its Religion alſo? Hence that Philoſopher Epictetus, Manuale Chap. 38. Hath this ſaying touching Religion.
But who this God, this moſt pure and glorious Intellect is, he diſcovers in theſe words;
How evidently demonſtrable is it, that the tameſt & cleanlieſt, the moſt virtuous and beſt accompliſh'd among the Sons of men; the improvers, and promoters of natures dictates, and principles,29 the ſtudiers of vertue, whether it be Socrates the wiſe, or Plato, whom they call the divine philoſopher, or Seneca the grave moraliſt, or Epictetus, or any other of the more refined ſort of Naturaliſts, could not by the light of their torch arrive at the knowledg of the true and inviſible and eternal God, but notwithſtanding that which may be known of God, was manifeſt in them, & by the viſible things from the Creation made forth unto them, yet either through the pravity & want of light, their underſtanding being darkened; or through the perverſneſs of their will, their fooliſh heart was darkened: ſo as that profeſſing themſelves to be wiſe, they became fools, changing the glory of the Incorruptible God, into an Image made like to corruptible man (that is,) vainly imagining the moſt High and glorious God, which is inviſible and eternal might be reſembled by an Image of a corruptible man or manneſs, Jupiter, Mercury, Apollos, Diana: or ſome one or more of theſe or the like, prieſting and ſacrificing unto them with oxen and garlands according to the Invention of their fooliſh and darkened heart: the more Seraphick, Aiery, and celeſtial among them, ſoaring more loftily, devoting and inſcribing to the unknown God, while others more ſordidly, crept upon the earth & reſembled the divine Majeſty to four footed beaſts, and creeping things, all groping after, but not attaining the knowledg of the true God, becauſe thinking themſelves wiſe they became fools, and the moſt high God in wiſdome would have it ſo; that he might make fooliſh the wiſdome of the world, and deſtroy the wiſdome of the wiſe, and bring to nothing the underſtanding of the prudent: that they by wiſdome ſhould not know him, but that he might bring forth the knowledg of himſelf in a way of fooliſhneſs in the worlds account; as he did, and hath done, and hath given teſtimony thereof both by and unto men and Angels, teſtifying that the knowledg of him the true God; and of him, by whom he hath made forth this knowledg, (that is,) the Lord Jeſus Chriſt, whom he hath ſent, is Eternal life: the further demonſtration of which may be referred to thoſe two lectures, which this meſſenger and bleſſed Apoſtle of the Gentiles mannages in behalf of the moſt High God, againſt the worſhippers of Jupiter, and Mercury. Both prieſts and preiſted people, Act. 14. v. 11, to 18. And thoſe lofty Athenians, Philoſophers, Epicurians, and Stoicks, whom he encounter'd, Act. 17. from v. 16, to 31. proving and alleaging their Gods to be no Gods, and contrarywiſe preaching, and declaring to them that unknown God, to whom30 their Altar was inſcribed: calling them to repentance by an Argument drawn from the judgement, which the moſt High God would adminiſter to the world in righteouſneſſe by Jeſus Chriſt, of which he hath given aſſurance unto all men by raiſing him from the dead. In which he briefly layes down the foundation of repentance from dead works, and of faith towards God (the true and living God) of the reſurrection from the dead, and of eternal judgment.
But if any ſhall ſay, What doth this Babler ſay? Are we Lycaonians or Athenians, Stoicks or Epicures, what doth all this concern us? Whereunto tends all this waſte? Are not we Chriſtians, born of Chriſtian Parents? Did not our Fathers ſay for themſelves and us, I beleeve in God the Father Almighty? Did they not promiſe and vow in my name, and made me ſay Amen to it in my infancy, in the way that ſeem'd good to them to ſignifie thereby my conſent? Therefore we are no Heathens, but Chriſtians (out of doubt) and worſhippers of the true God.
To you then O ye men, women and children (not of Athens) but of England; to you is this poor plain word directed.
Are you of the poſterity of Adam? ſo am I. Are you Natives of England? ſo am I. Were you made to confeſſe God in your infancy, when you were uncapable of knowing him? ſo was I, in ſuch a manner as my zealous parents were inſtructed, and as I in that eſtate was capable. Were you, any of you, put in mind of the vow and promiſe, which was made in your name, and educated accordingly? I alſo had my meaſure thereof. Were you vaine nevertheleſſe? ſo was I: ſtubborn and rebellious? ſo was I. Were you fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures? all this, and more than this, was I.
Had you under all this checks and reproofs of conſcience for vanity, for lying, even in your Childhood? ſo had I. Did you reſolve againſt it? ſo did I. Did you cry to the moſt high God for ſtrength againſt it? in my degree & meaſure I did ſo too: Were you tender in heart? ſo was I. Were you grieved, when God was offended? I was the like. Saw you the root and ſpring of all wickedneſſe and noiſome luſts to proceed from the corrupt and impure fountain of the heart? I did the like; being convinced that till the heart was changed, and a new heart given inſtead thereof, it would not be otherwiſe with me: Did you reforme what you were convinced of? ſo did I. Did you put on a form of profeſſion? ſo did I. Did you walke on in that forme for ſome time? I did ſo too. Suffered you31 any thing from Superiours or equals for walking ſtrictly or differently from them? I had my ſhare therein alſo: Were you not even and conſtant in this courſe of witneſſe and walking? no more was I. Were there not breakings out into ſins, ſuch as from whence you ſeemed to have been departed? that ſtate I witneſſe. Had you peace then? no more had I. Durſt you approach God in prayer then? no more durſt I: Did mournings and repentings, tears and faſtings renew the confidence, and create the peace? 'Twas ſo with me: ſo long as I was obedient, I had peace, and when I was in tranſgreſſion, I was afraid, I ran away, and hid my ſelf. Did you ever ſearch your own heart to diſcern and diſcover the evil thereof? ſo did I oft.
(From all which I conclude the truth of the foregoing premiſes, That there is a light and law in man, &c.)
Did you (after many years of profeſſion) enquire into the ground of your profeſſion, and conſider whence, as well as what it was? I did ſo too: Were you convinced, that your worſhip and ſervice of God was founded upon tradition, and education, and the cuſtome of the Nation, the light that was let in thorough the obſervation of what they ſaid and did; and that whenſoever you were checked or reproved for ſin, or affrighted and diſcouraged from approaching to God being ſelf-judged, and ſelf-convicted, that it proceeded from what you had received and learned from reading or hearing, and as you did conform or not conform to this, ſo was your peace made up, or broken, and diſcontinued without any other, or further ground? Have you, or have you not been acquainted with this enquiry, and obſerved the reſult thereof?
I have known the perſon who upon this enquiry hath been ſmitten the mouth ſtopped, and the perſon ſilenced, and the building, which for many years hath been erecting, blown upon by the breath and ſpirit of the Lord, and laid even with the ground: through the power of this diſcovery, that Jeſus Chriſt was not laid as a foundation nor corner ſtone in this building: But all the profeſſion hath amounted to no more, but to a creaturely and ſelfe-righteouſneſſe made up of reformation and purification; founded in the Creatures act and power.
But the name given of God for ſalvation, beſides which there is no other name given among men, whereby they can be ſaved, this being not underſtood, received or beleeved on; there hath appeared nothing but ſtones of emptineſſe, and lines of confuſion: perſons appearing as men, which have dream'd that they were eating,32 but when they are awakened by the ſpirit of the Lord, which reproveth and convinceth of ſin indeed, behold their ſoul is empty and faint.
To ſuch then as not only have improved their firſt radical principles in the exerciſe of the moral vertues: but to thoſe eſpecially who have made progreſſe in higher profeſſion; I demand, whether they have conſidered the force of natural education, what an influence it hath upon the offspring: you may read of him, who ſaid he profited in the Jews Religion above many, being exceeding Zealous of the traditions (or ordinances) of his fathers: and the mixt multitude, who fell all ſting, Numb. 11.4. went up out of Aegypt, Exod. 12.38. and bear a ſhare in the external part of that ſong, Exod. 15.2. My fathers God, & I will exalt him: how apt is it for man to ſay my fathers God, my Countries God, my friends God, my Companions God; & yet not know the God of their fathers, or not to know that knowledg to be indeed according to God in verity and truth.
There are empty Vines which bring forth fruit to ſelf, Hoſ. 10.1. Trees which flouriſh and grow and bring forth fruit goodly to the eye, and in outward appearance are as that green olive tree, fair and of goodly fruit, on which nevertheleſs the moſt high will kindle a fire, and cauſe the branches to be broken, Jer. 11.16, becauſe it is not teſtified of them, according to that word, Hoſ. 14.8. from me is thy fruit found. It's neceſſary to conſider the foundation, whereon we are built: there's no other foundation, but the Rock, nor no Rock but the Lord Jeſus Chriſt, and him laid as a foundation, whereon the building muſt ſtand, that will abide the ſtorm and tempeſt.
There are two Common Roots of Mankind
two Creations, two Covenants.
There muſt be a breaking off, that there may be a grafting in, a dying to the ſpirit, that there may be a quickning, or live-making by the ſecond Adam: not a garniſhing the old tomb, neither with feathers nor Garlands, no nor garments neither; but old things muſt paſs away, and all things become new, not a new name only, but a New nature alſo: For except a man be born again, he ſhall never ſee the kingdome of God, much may the natural man do and yet but a Child of the firſt birth.
To the latter of theſe, to ſuch as bid defiance to, &c.
33To the latter of theſe: to ſuch as bid defiance to the moſt High God, who ſay to the Almighty, depart from us, we will not the knowledge of thy wayes; Even to theſe, wiſedome uttereth her voice in the ſtreets, ſhe cryeth in the chiefe place of concourſe. How long ye ſcorners will ye delight in ſcorning, and fooles hate knowledg, turn ye at my reproof: To day while its called to day harden not your hearts, but ſeek the Lord while he may be found: for there is a deſtruction determined from the Lord upon all the proud and profane ones, for he will daſh them one againſt another, even the Fathers and the Sons together, and will neither pity nor ſpare, nor have mercy, but deſtroy.
Hear ye therefore and give ear, be not proud, for the Lord hath ſpoken; give glory to the Lord God, before he cauſe darkneſſe, and before your feet ſtumble upon the dark mountains, and while ye look for light he turn it into the ſhadow of death, and make it groſſe darkneſs: humble your ſelves, and ſit down, for your Principalities ſhall come down, even the crown of your glory: and although you wipe your mouths, and ſay you have done no wickedneſs, yet the pride & rebellion of Haman and Nebuchadnezzar, the profaneneſs of Eſau, the gluttony & drunkenneſs of Dives and Belſhazzar, as the iniquity of your heels will compaſs you about, and what will you do in the end thereof, when the watcher, the Holy one ſhall ſay unto you as to him in the viſion; Hew down the Tree, cut off his branches, ſhake off his leaves, and ſcatter his fruit, let the beaſts get away from under it, and the fowls from his branches, and let his portion be with the beaſts in the graſſe of the earth? And though you may ſlight and contemn this, as being a ſound of words, yet when your eyes ſhall ſee the fingers upon the plaiſter of the wall, and ſhall read the writing: which you cannot but ſee and read, for the moſt High hath placed his candle upon a candleſtick, (and not under a buſhell) and this writing is upon the wall over againſt the candleſtick, that thou maiſt ſee, and ſhalt not choſe but ſee (eye to eye) the light that's in thee reflects upon the law written in thee: & that law written on the plaiſterd wall or table of thy heart, returns a reciprocal reflexion: Then will thy countenance change, and thy thoughts be troubled, the joynts of thy loins be unlooſed, and thy knees ſmite againſt each other: but if the viſion be ſo terrible, what wil the interpretation and the application thereof be unto thee; when thou ſhalt be numbred, and weighed, & found too light, the glory of thy Kingdom finiſhed & divided from thee? Then O thou fool, whoſe ſhal theſe34 things be? O therefore that thou wert wiſe, and wouldeſt conſider thy latter end, and honour and extoll the moſt High God, whoſe eternal power and Godhead is manifeſted in thee, and ſhewne unto thee, whoſe works are truth, and his waies judgment, and thoſe which walk in pride he is able to abaſe.
Thou art perſwaded that thou art paſſed from death to life, by all the Arguments whereby a perſon may be perſwaded thereof.
Thou art convinced that as abſolutely as it's appointed for man once to dye, ſo certainly neceſſary it is for a perſon to be born again of water, and of the ſpirit, if ever he expect to ſee the Kingdome of God: and that thou art ſo born it's to thee out of doubt: being poſſeſt with theſe perſwaſions, or ſuch as theſe, viz.
That thou haſt had the ſpirit of bondage to fear, and haſte abode under that diſpenſation for a ſeaſon, and this hath been the hour of thy travail, through which thou haſt been brought forth, and haſt been made partaker of the new birth, the holy ſpirit teſtifying as much unto thee by giving thee ability to cry Abba father.
By this thou knoweſt thou haſt paſt from death to life, becauſe thou loveſt the brethren.
Thou art poor in ſpirit.
Thou doſt hunger and thirſt after righteouſneſs.
Thou art weary and heavy laden.
Thou art perſecuted for righteouſneſs ſake.
Thou doſt mourn.
Therefore all the conditions of theſe promiſes ſhall be ſurely made good to thee whatever becomes of others: whom thou pitieſt, and over whom thou mourneſt to think of their conditions: And is it ſo indeed?
Art thou O man or woman at reſt under all this? if ſo, what means thoſe doubts and fears that ſo often ariſe within thee; and whiſpers theſe things to thee?
What if my mourning ſhould not be mourning aright, my poverty of ſpirit not of a right kind? my love to the Brethren but partial and feigned, to ſome, not to others, ſcarce to any in a full proportion, at leaſt not to all without partiality? is not this friend dearer to thee, than that couldeſt thou not dye ſooner for this friend than for that (if at all for any?) oh how is thy wine mixt with water, and thy ſilver with droſs, thy (ſeemingly) unfeigned love with reſpect of perſons.
35Sayeſt thou not ſometimes in ſecret to thy ſoul, O! if I were ſure my hungring and thirſting were indeed after righteouſneſs, for righteouſneſs ſake, and that I were indeed heavy laden according to truth, then I were ſure of ſatisfaction, and were ſure of eaſe; but while theſe are the private reaſonings of thy ſoul, and yet thou wouldeſt ſeem and appear to be paſt from death to life; death's in the window, death's in the pot, thou yet needeſt the Phyſician, for thou art ſick, though thou knoweſt it not.
But admit, thou art able to deduce arguments of life, from the actions of a living man.
Foraſmuch as he that worketh righteouſnes is righteous, and ſuch art thou, and the courſe of thy life doth evidence this to thine own, and all mens view: walking in all the ordinances of God without Blame.
This is a worthy teſtimony indeed, and to be had in great eſtimation of all that love and fear the Lord.
But may there not be a defect here, can no man challenge thee for things done as a man? Admit they cannot, though that be rare, no inequality? no partiality? in word or deed, having been found in thee? if ſo, thou haſt whereof to glory, but not before God, mighteſt thou not have done the ſame things ſooner or better with reſpect to circumſtances, in relation to matter or manner, to perſon or thing? did thy heart never ſmite thee for defect or exceſs in relation to theſe? it's with thee to give an anſwer according to truth: now if thy heart condemn thee, God is greater than thy heart: and though thy heart condemn thee not, and that thou haſt confidence toward God; yet muſt that confidence be according to God, foraſmuch as although it be a very comfortable thing and much to be deſired, to have the teſtimony of a mans own conſcience in the thing he doth, yet this being but a ſingle witneſs though it may ſerve a man in mans matters, in ſuch caſes as concern a mans ſelf: yet in the matters between a man and his God, it's requiſite that to the quietation of his mind, and the eſtabliſhing his reſt, to the making up a peace in his ſpirit, its neceſſary that his righteouſneſs (which he calls ſuch) be born witneſs to by God, otherwiſe his peace flowing from his righteouſneſs being but ſingly evidenced, may be without joy in the holy ſpirit: As is witneſſed, 1 Cor. 4.4. For not he that commendeth himſelf is approved, but whom the Lord commendeth, 2 Cor. 10.18. There be ſome eminent caſes which being conſidered, will give thee and me light in this matter.
36Paul was a ſtrickt obſerver of the Law, highly privileged and dignified, in walking exact and blameleſs, living in all good conſcience, having a zeal of God, and knew not but that he ought to do what he was doing, even then when he was in the height and ruff of his perſecution: yet this quietneſs of mind in himſelf, nor his zeal toward God, nor his perſwaſion that he was doing God good ſervice; none of theſe did juſtifie him before God, though they might contribute to a ſatisfying him in his own mind, and a juſtifying of him in the Court of his own conſcience, which was at this time un-informed as he teſtifieth, 1 Tim. 1.13. That he obteined mercy, becauſe he did it ignorantly in unbeleef.
That perſon mentioned in Luk. 18.10, 11, 12. who in his prayer appealed to God, inſiſting upon his negative and poſitive righteouſneſs, declaring what he was not, and what he was, that he was righteous and did righteouſneſs, he was exerciſed in relation to God and man, a keeper of both tables. Yet the paſſage intimates that God was not like minded, touching this boaſter or cracker: Gods thoughts were not touching him as his own thoughts were touching himſelf, but the contrary, for every own that exalteth himſelf ſhall be abaſed, and he that humbleth himſelf ſhall be exalted.
Another paſſage moſt eminently remarkable is that of Job, of whom it's teſtified by God himſelf to the face of the accuſer; that he was a perfect and an upright man, one that feared God, and eſchewed evill, and that there was none like him in the earth, Job 1.8. & 2.3. touching his integrity he makes a Narrative thereof, which diſcovers the moſt ſurpaſſing excellencie: appealing to God therein, of whom he ſaith, doth not he ſee my wayes, and count all all my ſteps, Job 31.4, 6. let me be weighed in an even Ballance, and let God know mine integrity; if my ſtep have turned out of the way, and mine heart walked after mine eyes, if any blot have cleaved to my hands: if I have eaten my morſels my ſelf alone; if I have ſeen any periſh for want of cloathing, or any without covering; if I covered my tranſgreſſion as Adam by hiding mine iniquity in my boſome: much is there ſpoken of Jobs integrity; by which it's evident, he had whereof to glory before men, and by his confident appeals to God, it is evident, he did not doubt to ſtand alſo before him in the Judgement.
He was righteous and did work righteouſneſs, and was able to bear it out with confidence, againſt the accuſation of his profeſſed adverſary, and his three friends, yet his righteouſneſs doth appear37 to be but a righteouſneſs of the firſt Covenant, done under the diſpenſation of the Covenant of works: which he, as a fearer of God, and worker of righteouſneſs, might and did perform: which anſwers the Character God gives of him, Chap. 1.8. that he was one that feared God, and eſchewed evil: agreeable to that teſtimony of Peter, touching Cornelius in the tenth, Act. 31.32. in every nation he which feareth God & worketh righteouſneſs is accepted with him.
And the rather is this conſiderable, becauſe that notwithſtanding the teſtimony which God gave of the perfection and uprightneſs of Job, in the before mentioned ſcripture, and the narrative Job gives of his own integrity as before, yet doth the Lord himſelf reprove him; with many repeated arguments for his conviction as alſo doth Job lay his hand upon his own mouth and paſſe ſentence upon himſelf, wch plainly declares his perfection whatever it was in relation to the firſt Covenant, and his uprightneſs however it might be without blot or blame, as in reference to what was outward, and that Job might have in reſpect thereof whereof to glory before men, yet in relation to the righteouſneſs of God, & that which give him boldneſs there: he with the Leper cries, I am unclean, Job 40.4. Behold I am vile, what ſhall I anſwer thee, I will lay my hand upon my mouth, Chap. 42, I have uttered that which I underſtood not, things too wonderful for me which I knew not; I have heard of thee by the hearing of the ear, but now mine eye ſeeth thee, wherefore I abhorre my ſelf, and repent in duſt and aſhes.
Thou maiſt have many evidences, marks, and ſignes whereon thy confidence may be built, and theſe nevertheleſs may be return'd upon thee for want of authority to confirm thee in an undoubted perſwaſion of thy renewed condition.
Thou maiſt likewiſe abound in works of righteouſneſſe, which may have a mighty influence upon thee, to further that perſwaſion and yet reach no further than to ſet thee up amongſt men: thou maiſt be outdone in all thy working, and undone in all that's done: for this is moſt certain, man would be at work, & doing ſome thing that might render him his owne ſaviour; whereas it's plainly declared, that it's not in him that willeth, nor in him that runneth, but in God which ſheweth mercy: nor by works of righteouſneſſe which we have done, but of his mercy he ſaveth ſuch as are ſaved by the waſhing of regeneration, and renewing of the holy ſpirit; which man doth not care for being acquainted withall, as long as he hath any ſtock of his owne, ſo long as he hath one penny to go to the Phyſicians38 with, he'l ſpend it there, but to be made a beggar, and to be ſaved of alms, to receive ſalvation of gift he likes not to be accompted ſo lame and impotent, ſo ſick, yea, dead; proud man cannot bear thus, nor will not beleeve this: Nor is this ſpoken to diſcourage any from waiting on the Lord in the uſe of his appointments, in order to their ſalvation: Nay it is required of all, that they work out their ſalvation with fear and trembling. Yet withall to remember that it is God that worketh in them, both to will and to do of his own good pleaſure, but it is ſpoken to mind thee, that there is an ambitious mind in me, and thee, and we would think we are not ſo poor as we are, nor ſo beggarly as we are, nor ſo unable to help our ſelves, but we can contribute much upon accompt of the ſtock we have in hand: our Candle will ſerve the turn well enough, we do not ſtand in ſo much need of the ſun, we may work by Candlelight, ſufficient to anſwer what's required of us. Whereas the ſcope and tendency of the Goſpel, is as to leave man without excuſe, for not improving what is left with him; ſo it is to cut off glorying and boaſting from man in the utmoſt of his improvements: that he ſhould reckon himſelf to have done nothing, but to have been an unprofitable ſervant, even then and there, where, and when, he is moſt converſant, in what is required of him, and to be ſo far from bearing himſelf in hand, that any work of righteouſneſs which he can do, hath in it a vertue whereby to declare him righteouſ (as before God) that the very unrighteouſneſs, of his righteous action (either as to matter or manner) would ſilence him in that perſwaſion, if his eye were open to ſee it, as it is ſeen by God.
If the moſt high ſhould enter with thee into judgement, thou wouldeſt not be able to anſwer him one of a thouſand of thy miſcarriages and tranſgreſſions which paſs thee, untaken notice of in the day of thine own judgement; which would not, nor could not, if thine eye were open: there are ſins of ignorance, as well as of knowledg, yea ſins cleaving to thy moſt holy things, ſufficient to abate thy glorying. Thoſe things which are now of price unto thee, in which thou confidenteſt thy ſelf: are but creaturely excellencies, and may be found in ſuch as whom thou in compariſon wouldeſt not ſet with the Dogs at thy Table.
I mean thoſe whom thou in thy own judgement, infinitely ſurpaſſeſt in vertue and goodneſs, would blame and ſhame thee, if compared with thee: be therefore content to be ſtript of thy ſeeming glory, which indeed hath a beauty, if conſidered by it ſelf, as that39 of Moſes alſo had in its day of diſpenſation: but conſidering it as that which was to be done away, and ſo the glory thereof was inglorious; it had no glory in compariſon of that glory which excelled. The face of Moſes did ſhine, but it was veiled, the ſchollers then could not behold it with open face. But this veil is done away in Chriſt, in whoſe face the glory of God doth ſhine with more clearneſs, and with leſs terror and amazedneſs, ſo as that the diſciples the ſcholers and followers of the Lord Jeſus, thoſe who having heard and learn'd of the father, come unto him: God who commanded light to ſhine out of darkneſs, ſhines in their hearts, to give them the light of the knowledg, of the glory of God in the face of Jeſus Chriſt: which they beholding (not as under a veil but) as in a glaſſe with open face, are changed into the ſame Image from glory to glory, even as by the Spirit of the Lord.
And is it ſo indeed? that notwithſtanding all thy hitherto zealous ſtrict and religious appearance, putting it ſelf forth in reformations humiliations, reſolutions, auſtere and ſtrict obligations, for piety, for, purity, for bringing under the body of ſin by vows & covenants, holy purpoſes & performances: in religious duties and ſervices: neglecting of the body through watchings, faſtings & abſtinence from neceſſary ſupplyes, and all this in order to the attainment of the true peace wch is after God, the peace which paſſeth mans underſtanding, which thine awakened and wounded Spirit thirſted after the attainment of, and could not be ſatisfied till it was enjoyed, and in theſe ſuppoſed to have found it: (but it was but at times) however it was liable to breaches, yet thoſe breaches were healed, and made up with ſome one or more of theſe, and this was the caſe of thy ſoul for many days, perhaps for many years, ſometimes 'twas day with thee, otherwhile 'twas night, ſometime thou ſaweſt, nor Sun, nor Moon, nor ſtars for many daies; ſometimes thou wert confident thy eſtate was good and ſafe, thy heart melted into tears of compaſſion for others, which were not ſo as thou wert, and ſaw not that which thou ſaweſt, and in this thy confidence thou becameſt a guid to the blind, a light to them which were in darkneſs, an inſtructer of the fooliſh, a teacher of babes Thou prayedſt with and for them, thou weptſt and madeſt ſupplication over them? this or ſomething like this thou beareſt teſtimony unto, as having been the frame of thy ſpirit: nevertheleſſe in this thy bow abode not in ſtrength, 'twas not alwayes bent, ſometime when thou wert reproving others, thou thy ſelf wert ſecretly reproved in thy ſelf, either for the ſame, or ſome other evil: when thou wert comforting40 others, thine own heart was in doubt whether thou wert truly comforted of God: while thou wert helping others with ſtrengthning arguments againſt diſtruſt & deſpair, couldſt thou thy ſelf believe that thou wert indeed tranſlated from death to life? when others thought highly of thee, and their ſouls bleſſed thee, and God for thee, did not thine own heart (at times) tremble within thee, leſt thou after thou hadſt comforted others, ſhouldeſt thy ſelf become a caſt-away? whence might this proceed, theſe ups and downs, theſe yeas and nays? why did the mountains skip, why was Jordan (the river of judgment) driven back? why did the earth tremble? the ſtate which ſeemed to be founded upon a rock, to move and ſtep backward? was it not becauſe it did but ſeem to be ſo founded? It was but earth, and therefore trembled: the bow was not the bow of Joſeph, therefore it abode not in ſtrength; the bogh was not Joſephs bogh, therfore not increaſing; it was not rooted in him who was the excellency of Jacob, not ſtrengthned by the arm of the mighty God of Jacob, and therefore no marvail it admitted of ſuch variety & mutability, notwithſtanding its ſeeming excellency and ſtability. Thy garments were but priſon garments, and thou in thy priſon houſe, though thou kneweſt it not: the iron was entred into thy ſoul, and thou couldeſt not ſhake it out, thy ſoul was afflicted & diſtreſſed in its ſeaſon, the iron pierced and grieved thee ſore, the wounds which the archers had given thee, were not throughly healed, notwithſtanding all thy medicines & plaiſters and thus thou remainedſt, till the time the word of Jehovah came, the word of the Lord tryed thee, as the Goldſmith tries metal in the fire,〈…〉〈 in non-Latin alphabet 〉conflavit, purgavit, Eſay 1.25. Was not thy ſoul then put upon it to make diligent ſearch to ſee upon what foundation thou hadſt been building all this while? Did not this word, (or ſome ſuch like) as an arrow from the Almighty enter into thy ſoul? other foundation can no man lay then that is laid, which is Jeſus Chriſt, (or this) neither is there ſalvation in any other, for there is no other name under heaven given among men, whereby we muſt be ſaved: (or the like) waſt thou not as one in the fire under examination and tryall? Did not thine heart throb within thee, and was not the voyce of the Spirit in this word, applying it with power to thy ſoule, evidencing and demonſtrating to thee? that thou wert as yet unacquainted with the Lord Jeſus, as being the foundation of thy reſt and peace; that name, that only name beſides which there is none other given among men for ſalvation, this name thou wert a ſtranger unto, and never hadſt any knowledg of? this begot ſtrange work in thy ſoul, great were thy ſtrivings and ſtruglings to maintaine thy former building,
41But this error in the foundation put thee to a great ſtand, thou conſultd'ſt thy friends, with whom thou hadeſt mourned and faſted and prayed, thou calledſt up thy former experiences, thy tenderneſſe of conſcience, which rendred thee exemplary to thine obſervers, thy reformations, vowes, covenants, reſolutions, ſtrict performances, both publique and private, and concludeſt theſe could not grow in natures garden, therefore ſure it was ſome great temptation which had ſeized upon thee to make thee to queſtion thy former evidence, and to empaire thy former goodly ſtructure, and to raſe the foundation thereof; thus thou wouldeſt have healed the breach, (which the Spirit of God had begun to make in thee) by the reaſoning of thine own ſpirit, drawne from thien own former experiences and the ſuffrage of thy friends and companions.
But this work of conviction being from the Lord, and put into the hand of his owne ſpirit to effect; he mightily and irreſiſtibly convinced thee of unbeliefe, and as the words of the men of Judah were ſaid (in another caſe) to be fiercer then the words of the men of Iſrael; ſo was the voice of the Spirit of God more powerfull in convincing, reproving, and ſilencing all the arguments of thine owne Spirit, teſtifiing plainly that whatſoever thou had'ſt done hitherto, not being founded upon Chriſt Jeſus, nor done as an obedience of faith, thou wert but laying another foundation beſides Chriſt, which no man can or ought to lay; that thou wert not building upon Chriſt the Foundation Gold, Silver, precious ſtones, &c. But thou wert laying theſe or ſomething like theſe for a Foundation inſtead of Chriſt; mean while he that the Father hath anointed to be the Corner ſtone, elect and precious, his name thou kneweſt not; nor wert acquainted with either the neceſſity, or the excellency of him, whom to know is eternall life.
But thou contrarywiſe wert building a Towre to reach up to heaven, to mount up by a Ladder of thine owne makeing, the one end whereof, though it were upon the earth, and had it's footing in natures excellencies, improved by education, and other qualifications, yet it would and ſhould reach to the higheſt attainment, and beſides it there needed no other, to give thee full fruition of thy ſoules deſires; Thy both foundation was laid in ſelfe, (that was the riſe thereof) and the top ſtone was ſelfe, (that was the end thereof) ſelfe was at ends of the worke; and this was diſcovered to thee by this convinceing ſpirit, who cauſed thee to ſee where thou wert, and the evill of what thou wert doing.
That thy very righteouſneſſe (which to thee appeared ſo) and42 which was commended of others for ſuch) was not the righteouſneſſe of faith, but at the beſt a righteouſneſſe of works; upon the beauty whereof the Spirit of the Lord did blow, and the flower thereof paſt away, faded, and whithered, as the graſſe or flower of the feild fadeth, and falleth off: The glory of the Lord revealing it ſelfe in power through that word. I will make waſte Mountaines and hills and dry up all their hearbs, and I will make the Rivers Iſlands, and I will dry up the pooles, and I will bring the blinde by a way that they knew not, I will leade them in paths that they have not known, I will make darkneſſe light before them, and crooked things ſtreight; theſe things will I doe unto them, and not forſake them. Heare ye deafe, and looke ye blinde, that ye may ſee.
Thus waſt thou convinced of thine error, thine ignorance, blindneſſe, and unbeliefe, thy mountaines were laid waſte, and thy pooles dryed up, and thou received'ſt the ſentence of one, deafe, and blinde, notwithſtanding all thy former excellency, which as a flower was now blown upon by the breath of the Lord, and thy building diſcovered to have been begun in ſand and not on the rocke, the Lord Jeſus; of whoſe name and nature thou wert yet ignorant. Nevertheleſſe, the Lord who leaveth not himſelfe without witneſſe in the ſoules of his, not only began his good worke in mercy, truth, and faithfulneſſe, convinceing thee of ſin even in thy holy things, viz. of unbeliefe; which wrought no ſmall ſtir in thee to ſee thy building, which had been the fruit of many years, wherein thou had'ſt with no ſmall coſt, and travaile been exerciſed; to ſee it all tumbled down in a moment, and laid levell with the ground, and not a ſtone left upon a ſtone, but a new foundation diſcovered, by thee not hitherto known, nor underſtood where nor what it was.
And not only ſo, but putting under his left hand, he ſuſteyned thee and kept thee from ſinking (under this conviction) by opening a crevis of light, diſcovering the righteouſneſſe of God in oppoſition to thine owne unrighteouſneſſe, and to thy former ſeeming righteouſneſſe, wherein thou ſeemeſt to have made ſuch progreſſe, nor was this a bare diſcovery that ſuch a thing there was, but what it was, and how attainable, viz. by faith in Jeſus Chriſt, who is made of God to the beleever, wiſedome; righteouſneſſe, ſanctification, and redemption; thus he convinced thee not only of ſin, but alſo of righteouſneſſe, diſcovering and revealing the fountaine thereof.
Nor was this all but the ſame ſpirit led thee on to further meaſures of knowledge in order to the attainment thereof, not ſuffering thee to be ſatisfied with the knowledge thereof at a diſtance, but raiſed up in the ſtrong deſires and earneſt longings to be poſſeſt thereof, and to be43 made one therewith; partly to quench the fiery ſting, and not only to pacifie but to purifie the conſcience, and that not in relation to ſins paſt (only) but alſo that for time to come, thou mighteſt (denying all ungodlineſſe) live righteouſly, ſoberly, and Godly in this preſent world; which earneſt longing of ſoul was mightily raiſed up and increaſed in thee by the delayes, which the heavenly Father exerciſed thee with, according to his divine wiſedome, to commend his love to thee, and thereby to let thee know how great a love and what a manner of love it was, that ſhould bear withall thy frowardneſſe, and impatiency, and unbeliefe, and miſtruſt, and almoſt deſpairs; giveing thee hints and taſts and opening certain creviſes of light makeing darkneſſe light before thee, and crooked things ſtreight, ſuſteyning and ſupporting thee with ſecret hope, founded upon his goodneſſe in promiſeing and faithfulneſſe, in performing, which thou ſometimes beleeved'ſt (though weakly) that he would doe, and could not choſe but doe, becauſe he was faithfull: in this deſart he kept thee the longer to acquaint thee with the diſpoſition of thine owne heart, that thou mighteſt ſee, what was in thee, and that he might cauſe the carkaſes of the rebells (murmurings and unbeliefe) to fall and periſh in this wilderneſſe.
And at length thou knoweſt how (though thou thought'ſt it long firſt) he cauſed judgement to break forth into victory, by removing all thy doubts, fears, diſtruſ'ts not all at once, nor on a ſuddaine, but by meaſures, and degrees, as thou waſt capeable of bearing ſuch diſcoveries; revealing him whom thy ſoule loved, and ſo longed for, performing that for thee in an higher more ſafe, more ſure way, which thou by thine owne works wouldſt have affected for thy ſelfe in thine owne ſtrength, and in thy owne way, ſo that the kindneſſe and love of God our Saviour, thus appearing not by works of righteouſneſſe, which thou hadſt done, but according to his mercy he hath ſaved thee, by the waſhing of regeneration, and renewing of the holy Spirit, the ſhedding abroad whereof (though but in the firſt fruits) were the evidence of thine adoption, whereby in ſome meaſure thou wert able to cry Abba-Father.
And could'ſt tel to others what a wonderful redemption thou haſt attained unto, through grace; whereby thou art redeemed not only from thy vaine converſation, wherein in times paſt thou lived'ſt but alſo from all thy ſelfe righteouſneſſe, wherein thou waſt exalting thy naturall man, dreſſing a dead carkaſſe with raggs of thine owne makeing, trimming up the Tomb, and garniſhing the Sepulcre, and bringing thine ointments, and ſpices to odoriferate a dead Jeſus; whom now thou44 underſtandeſt is riſen and hath appeared manifeſting himſelfe, to thee, and in thee in a portion and meaſure, by whom thou beleeveſt in God that raiſed him from the dead, and hath given him glory; by whom thou haſt received the attonement, and obteyned eternal redemption, by faith in him.
And now what workings of heart are upon thee, tongue cannot expreſs, thy new life, and renewed being, puts thee now upon enquireing as David after Jonathan, what's to be done to teſtifie thankfulneſſe to him who hath loved thee, and waſhed thee from thy ſins, in his blood, now takeing the Cup of ſalvation and calling upon the name of the Lord, walking before the Lord in the Land of the liveing. Now the new ſong, ſing praiſes to our God, ſing praiſes, &c. It's too wonderfull to ſay how brim full and runing over thy heart is, what would'ſt thou not be now, and doe now for him, who hath done ſo much for thee? I want words to expreſſe.
Now that, which thou waſt exerciſed in, at the beginning, when thou waſt working for life, before thou wert unbottom'd, laying it as a foundation inſtead of Chriſt, will become thy ſoule to be converſant in, as a fruite and effect of life, and of thy praiſefull heart, for though they were not fit to be a foundation; yet are comely and beautifull, being built upon the foundation; who ſo offereth praiſe, glorifieth God: now to live holily, Godly, righteouſly, ſtrictly, to walke watchfully, and circumſpectly, humbly, to be filled with fruits of righteouſneſſe, which are by Jeſus Chriſt unto the praiſe and glory of God; and all this as a thank-offering, performed as a Sacrifice of praiſe, was not this thy frame of Spirit then? Sure it was.
Nevertheleſſe, The enemy of thy ſalvation, Satan that old Draggon, the Serpent, that lyar and murtherer, did he not lye in waite to devour this new born Babe, this birth from above? tempting thee either to doubt of the truth and reallity of this diſcovery, and manifeſtation to thy ſoule, perſwading thee it was a deluſion, and that the newes was too good to be true, and ſo poſſeſt thee with feare, diſtruſt, and unbelief, under which thou, for a ſeaſon, wert diſtreſſed, till the Son of righteouſneſſe diſpelled this cloud for thee, by makeing his day-light, ſhine more bright upon thee.
But this baite not takeing effect, this murthering tempter did inſinuate to thee, that now the bitterneſſe of death was paſt, God had made thy mountaine ſtrong, ſo as that thou ſhouldeſt never be moved, thou wert now called unto liberty, and that there was not need of being ſo ſtrict as thou hadſt been, thou needeſt not henceforth be ſo watchfull, nor45 mournfull, nor prayerfull; theſe had their uſe in their day, while thou wert ſeeking after the enjoyment of God, but were now unneceſſary and uſeleſſe for thee: (haveing attained) but to live freely and cheerfully in the liberty, to which thou wert called, to enjoy the fulneſſe and fatneſſe of the bleſſing, wherewith thou wert betruſted, whether it were ſpirituall, or temporall, this was to walke worthy the Lord and his high calling, and to ſpeake good of his name, and of his Salvation, and to declare to all that ſhould ſee, or converſe with thee, that thou wert redeemed indeed, and in thee was fulfilled that word, Let the heart of them rejoyce which ſeeke the Lord (much more of them which finde the Lord)
With this ſort of temptation, thou wert in danger of being taken, it had ſo ſpecious a pretence for God, and came ſo near to that which was acceptable to the fleſh, that thou liſtened'ſt to it, and to the reaſon that ſeemed to be in it, the fruit was goodly to the eye, pleaſant to look on, 'twas good for food, and to be deſired to make one wiſe; for it repreſented God in another manner of appearance, then thou hadſt known him; it led thee into a more ſeeming Spirituality of diſcerning, then thou hadſt been acquainted with; tending to a neglect of thy former, ſo much prized and proſpered duties of ſeeking the face of God in prayer, and other exerciſes under this notion, that they were but forms, and that bodily exerciſe peofiteth not, and that they were but performances in letter, but not in Spirit, with many more ſuch like as theſe, till at length thou waſt drawn into a diſeſteeme, and disuſe of that, which once was more deare, and precious to thee, then thy life, and wherein thou enjoyeſt communion with God, with whom thou had'ſt confidence in thine addreſſes, but thy diſcoveries being now of another kinde, thou applyeſt to the meeting with God in them, after another manner then thou waſt wont.
Now thou ſoughteſt and enjoyed'ſt God and the Creature under a pretence and ſpecious ſhew of ſeeking to enjoy God in the Creature; Nay, did not the Creature eye it with God, and take place of God, and require that of thee which is proper only to God? did'ſt not thou by hearkening to this deceiver, who beguiled thee as he beguiled Eve, didſt not thou love and feare, and ſeek after and delight in the Creature more then the Creator, didſt thou indeed glorifie God as God in proportion to what thou kneweſt of God, and ſuch diſcoveries as he had made forth of himſelfe in thee, when he cauſed his glory to ſhine in thy heart, through the face or appearance of Jeſus Chriſt? but thou pretending to more wiſedome, and profeſſing thy ſelfe to be wiſe, becameſt a46 foole, and changed'ſt the glory of the incorruptible God, into corruptible Images, and worſhipped'ſt the imaginations of thine owne braine; Golden Gods, or Silver Gods, or ſuch as were formed out of baſer mettall, the God of this world having deluded thee, put out thine eyes, and made thee to grinde in his mill, ſerveing, and loveing, prizing and delighting in lying vanityes, under pretence of liberty in Spirit, or Chriſtian freedom in the uſe of the Creature, by which thou wert cheated, as Solomons fool was by that whoriſh woman, who notwithſtanding her lips drop as an honey combe, and her mouth is ſmoother then oyle, yet her end is bitter as wormwood, ſharp as a two edged ſword; They which yeeld to goe after her flattering lips, they goe as fooles to the correction of the Stocks, till a dart ſtrike through their liver, and are as a bird haſting to the ſnare, not knowing that it is laid for her life, for ſhe hath caſt downe many wounded, yea, many ſtrong men have been ſlaine by her. Oh the number of valiant ones! how faint and feeble are they through the ſubtill inſinuations of the God of this world, who hath poyſened them with this deadly potion in a Cup of gold, mixing his poyſon with theſe two glittering ingredients; Liberty, Spirituallity.
To the Virgins that having knowne the depths of Sathan, and have kept their garments pure, abideing in the councill of the Lord, rooted and eſtabliſhed in him, and growing up in him, bringing forth fruit unto him. O Bleſſed are ye of the Lord, be not high minded but feare!
But to the reſt with whom it is not ſo, let it be ſaid, doe ye thus requite the Lord? Ah fooliſh people, and unwiſe, is he not thy father, that hath bought thee, ſhouldeſt thou ſell thy rock, thy God, for a lye, a vanity? Oh that ye were wiſe, and would conſider, thine own wickedneſſe ſhall correct thee, and thy backſlidings will reprove thee, remember therefore from whence thou art fallen, and repent and do thy firſt works.
To the relapſed or back-ſliding Chriſtian, conſidered either as unſenſible, or ſenſible thereof.
To the firſt, How is the gold become dim, how is the fine gold changed, the precious Sons of Zion comparable to fine gold, how are they eſteemed as a common thing? The Nazarites which were once purer then ſnow, and whiter then milke, more ruddie then Rubies, and poliſh't as the Saphir, their viſage now is blacker then a coale, they are not known in the Streets; Becauſe they have forgotten the God of their Salvation, And have not been mindfull of the Rock of their ſtrength, But have truſted in their owne beauty. And as its teſtified in another caſe, Ezek. 16. Thou hast taken of thy fair Jewells of47 my Silver, and my gold, which I had given thee, and madeſt to thy ſelfe Images of men, and didſt commit whoredome with them. How weak is thy heart? ſaith the Lord God, ſeeing thou doſt all theſe things and that which is the more to be lamented is this, that although grey haires are upon thee here and there, yet thou knoweſt it not, but preſumeſt all things are with thee as yeſterday, and heretofore, ſaying I am innocent, I have not ſinned, but doe ſeeke the Lord daily, and delight to know his way, not forſakeing his ordinances, but approach his preſence with delight. Nevertheleſſe thou conſidereſt not where thou art, nor what thou art doing, nor what will be the iſſue thereof; when the moſt high ſhall recount with thee and bring upon thee the remembrance of thy wayes, ſaying to thine heart.
What haſt thou to doe in the way of Aegypt, to drink the waters of Sihor, or why haſt thou gadded ſo about to change thy way? haſt thou not embraced this preſent world? and the gloryes thereof, have not the ſparkling glittering appearances thereof taken thine eye, and thy heart? what a ſhare have the promotions and the preferments thereof in thine eſtimation, and affection, where, and what is become of thine ancient tenderneſſe and meltingneſſe of ſoule? Art not thou in the way of Aſſyria? and haſt not thou drunk of the River? thou knoweſt the time when thou wouldeſt have preferred one moments comunion with God, before all the earthly gloryes, if thou mighteſt have enjoyed them; Nay, thou forſookeſt theſe: that thou mighteſt enjoy that; thy kindred, thy Country, and thy Fathers houſe were not deare to thee, in compariſon of thy being entertained into fellowſhip, and comunion with him, whom thou eſteemed'ſt more then thy life, thine all, what things were gain to thee then, thou then counted'ſt dung, and droſſe in compariſon of the excelleney of the knowledge of Chriſt Jeſus thy Lord, for whom thou waſt content to part withall, that before time had been deare to thee, but he ſuffering thee to be tryed that thou mighteſt know what was in thine heart, how is thy heart become as weake as water? and how hath the God of this world blinded thee, makeing thee to joyne in affinity with his Gods of Silver, and Gods of Gold: The Honours, Titles, dignityes, preferments, wealth, houſes, Lands, the Revenues of this earth, which are the portion of the children of the earth, of which thou wert once affraid leaſt thy heart ſhould be deceived therewith, but now it is otherwiſe with thee, thou embraced'ſt, loveſt, pleadeſt for, hunteſt after them as though thou couldeſt never have too much nay, ſcarce enough thereof. This is a lamentation, and ſhall be for a lamentation, and it will ſo appeare to thee, when this48 thy wickedneſſe ſhall correct thee, and this thy backſliding ſhall reprove thee, and thou thereby be brought to ſee where thou art, and made to confeſſe thine iniquity, giveing glory to the God of heaven, in whoſe hands thy breath is, and who is acquainted withall thy wayes.
In order whereunto thou haſt been under-dealing more then once, whereby thou mighteſt have been retained from the error of thy wayes, but thine eares were ſtopt, and thine eyes were cloſed; thou ſaweſt no evill in thy way, nor regardeſt much to know the end and cauſe of thy viſitation, forasmuch as in all thy out-goings thou ſtill kept'ſt on the form of Godlineſs, though all thy former zeale and quickneſſe, life and power in thy profeſſion, were reduced to a bare empty forme (at moſt) eſpecially thy ſecret and perſonall comunion, how ever with others thou aſſembled'ſt, wept'ſt, and covered'ſt the Altar with teares, yet when thou wert alone, thou either durſt not make bold with God as formerly, or cared'ſt not for ſo doing; thy promotions and preferments, thy Silver, and thy Gold, thine honours and poſſeſſions, ſome one or more, if theſe make ſuch a ratling noiſe in thy ſoul, that thou can'ſt not liſten nor lend an eare to theſe ſilent gailes, and heavenly whiſpers of the divine breathings of the Spirit of truth, which thou once pretended'ſt to be inſtructed, guided, and led by. Oh conſider this you that forget God leaſt he teare you in peices, and there be none to deliver.
To the awakened and ſenſible back-ſlider, I have this word.
Why cryeſt thou for thine affliction, thy wound is incureable, for the multitude of thine iniquity? thy ſins were increaſed, and now the moſt high hath viſited them upon thee?
Haſt thou not heard that the everlaſting God fainteth not? neither is weary, and that becauſe he changeth not, therefore the ſons of Jacob are not conſumed; nor that the foundation of God ſtandeth ſure haveing this ſeale, the Lord knowes who are his.
I know theſe words of truth are with thee, but what influence have they upon thee; thou art ſenſible of thy backſlidings, and thou art cut to the very heart, and pained beyond expreſſion, and that which wounds thee is thy unkindneſſe to thy Lord and husband, to whom thou art betrothed, and eſpouſed, yet canſt not behold him, who to reprove and correct thy backeſliding, hath withdrawne his preſence from thee, which once was deare to thee, and however thou haſt been in a, deep ſleep, in a farre Country, among the hoggs and ſwine of the earth feeding with them, and wallowing in the mire with them, during which time, thou waſt unſenſible of thy loſſe, yet being alarm'd from on49 high with that voice, What meaneſt thou O ſleeper? ariſe; now thy heart is troubled, and the thoughts of thy fathers houſe comes to thy remembrance and now thou would'ſt faine return to thy firſt huſband. But Oh the many feares and doubts which are created in thy troubled ſpirit! thy ſorrowes are multiplyed, becauſe thy tranſgreſſion is aggravated.
Now thou findeſt what that word means, It had been better never to have known the way of righteouſneſſe, then after the knowledge thereof, to turn from the holy Commandement like a dog to his vomit, or a waſhed ſow to her wallowing in the mire, thou canſt now ſay, what hath pride profited me, mine honours my promotions my preferments, my Silver, and my Gold; my muſicks, and dancings, what can theſe availe me in this houre of my ſorrow? the God of this world hath by theſe bewitched and poiſon'd mee, under the ſpecious pretence of liberty and freedome, and glorying God in, and by theſe, till a dart is ſtruck through my liver, and now woe unto me, woe unto me, I will take up a lamentation and ſay, look away from me, I will weep bitterly, labour not to comfort me, for it is a day of trouble, and of treading down, and of perplexity by the Lord God of Hoſts.
In this ſtate of perplexity and hour of viſitation, thou findeſt an emptineſſe in all thoſe imaginary delights, wherewith thou haſt contented thy ſelfe, theſe cannot ſatisfie nor quiet thy reſtleſſe minde, Nay, they are ſo far from doing it, that they are as ſo many pricks in thine eyes, and thorns in thy ſides, thou art wearied in the beholding them, and that word is come upon thee in part, and in meaſure already, that thou art ready to caſt thy Gods of Silver and Gold to the moles and to the batts, wiſhing a thouſand times in ſecret that thy heart had never been let looſe to goe out after theſe, and if parting from them would give thee peace and recover thy communion with God thou would'ſt let all goe, but thou knoweſt if thou ſhouldeſt give all thy goods to the poore and thy body to be burned, this would be too ſhort, and too narrow, to procure communion with God, therefore by prayer and Supplication, thou applyeſt unto God as at other times, but thou perceiveſt him not to anſwer neither by dream, nor by viſion, but is as one who hath hid himſelfe from thee in diſpleaſure, Hath hedged thee about, and made thy chain heavy, when thou cryeſt and ſhouteſt, he ſhuts out thy prayer; he hath covered himſelfe with a cloud, that thy prayer ſhould not paſſe through, and hath cauſed the Arrow of his quiver to enter into thy reines, filled thee with bitterneſſe, and made thee drunk with wormwood, teſtifiing againſt thee, that all this is come upon thee becauſe thou haſt been unſteadfaſt50 with him in Covenant; forſaken thy firſt love, and embraced other lovers, other contents, and delights, thy heart hath been divided between God and ſome creaturely excellency, with which thou haſt been enamoured, and by which thou haſt been beguiled and deluded.
And now thine eyes begin a little to be opened, and thou beginneſt to ſay, where am I? what have I done? But like a ſilly bird thou art ſnared, and taken, thy Dalilahs, in whoſe lap thou haſt been ſleeping, have cut of thy locks, and betrayed thee into the hands of him, that hunts for the precious life.
Nevertheleſſe, though thou art aſhamed as a Theife when he is found, yet thou art not left to ſay, there's no hope; no (or the caſe is deſperate) nor I have loved ſtrangers and after them will I goe.
But thou findeſt a ſecret power bearing up thy Spirit, and cauſeing thee to looke towards the Lord and to ſeeke his face, thou canſt not give it over, but muſt come unto him though the iniquity of thy heeles doe compaſſe thee about, and thou art full of ſecret feares, leaſt thy locks ſhould never grow againe, nor thy former ſtrength return to thee againe.
When thou remembredſt God thou art troubled, yet that which moſt troubles thee is thy own unkindneſſe, and ungratefulneſſe toward him, whoſe love and goodneſſe hath been ſo wonderfull toward thee; thou remembred'ſt what he hath been to thee, and done for thee, in the times of thy greateſt ſorrowes, ſtreights, tryalls, and temptations, which thou wert under, and from which none but the eternall arm could reſcue or deliver thee; and now thou calleſt to minde what vowes, what promiſes, what reſolutions thou then madeſt to live to him who had given life to thee, but compareing things together, thou art confounded and aſhamed in thy ſelfe, and yet art ſtrangely and ſecretly born up thou knoweſt not how, ſtill to looke toward God, againſt whom thou haſt ſinned; notwithſtanding thy ſenſibleneſſe of thy departings from him.
The foundation of God ſtanding ſure, and being ſealed, the Lord having once known thee, and owned thee for his, Oh how it works in thee that thou canſt not give up, nor give over, though thou knoweſt not whether ever thou ſhalt recover thy ſight of him againe, to ſee him as thou haſt ſeen him; the goings of thy God and King in his Sanctuary; Now the remembrance of the kindneſſe of thy youth, and the love of thine eſpouſalls, and thy free and willing following of the Lord through the wilderneſſe, in hard and difficult and untroden pathes, when the day of his power was upon thee, while thou meditateſt on51 theſe things thy heart meditates terror, forasmuch as thou diſcerneſt that as thou haſt, in great meaſure forſaken the Lord, and gone backward, ſo hath he alſo withdrawn himſelfe in very great meaſure, and cauſed thy Sun not to ſtand ſtill nor to goe backwards many degrees, as a teſtimony and ſigne of his preſence with thee, as of old, with Joſhuah and Hezekiah, but to goe down while was yet day; withdrawing the teſtimony of his preſence, the light of his countenance.
That whereas thou wert wont to ſpeake before him, and unto him as a friend ſpeaks with his friend; to be viſited and ſupped with, to be cauſed to ſit under his ſhaddow with great delight, and to be refreſhed with the taſts of his loves, but and now not finding it ſo as heretofore, this is thy gall, and thy wormwood, and to conſider, thou haſt procured this to thy ſelf, this is the gravell in thy teeth, the arrow in thy reines, and the Iron that enters into thy ſoule, though thy nights and dayes be filled with terror and anguiſh under theſe conſiderations, yet ſtill thou art ſecretly drawn after the Lord for the return of the light of his countenance, through a ſecret perſwaſion that, as its of his mercy that thou art not conſumed, ſo certainly it is the love of God which is at work upon thy heart, and which thus conſtraines thee to ſeeke after him and which will not ſuffer thee to give him any reſt till he make thy ſoule which (as Jeruſalem) is now as a plowed field, a joy and a praiſe through the lifting up the light of his countenance, by reſtoring the years which the Locuſt, the Catterpiller, and the Kanker-worm hath eaten.
The ſence of thy guiltineſſe cannot drive thee from God, but thou inclineſt toward him, and cleaveſt unto him, and wouldſt faine lye under his feete laying thy mouth in the duſt, if ſo be there may be a reviving certainly, concluding the ſeed is yet alive, which his holy hand (as the bleſſed ſeeds-man) hath ſown; that the Covenant he hath made with thee is a Covenant of ſalt it's fixt, as to him, though thou haſt ſtarted aſide like a broken bow, yet as to him, it is ordered in all things and ſure; and that he will cauſe thee to revive as the Corn after a ſore Winter, ſometimes ſuch workings of heart as theſe have been upon thee, and thou haſt had a little reviving.
But when the thoughts of thine unkindneſſe, have been renewed, together with the ſilence of God to thy teares and cryes.
Then are thy ſorrowes repeated which have raiſed up in thee an holy Indignation and revenge againſt thy ſelfe, that ever thou ſhouldeſt be ſo unkinde ſo unfaithfull, and ſo treacherous as thou haſt been52 to him who hath been ſo deare to thee.
In theſe workings and counter-workings that have been upon thee, the moſt holy, bleſſed, and tender God and Father, hath preſerved the vitall and radicall principle intire, thou haſt not been ſuffered to give up all, and to ſay all was hitherto, nothing and ſo give the lye, to all the former workings of God toward thee.
But waſt ſtill kept upon, and cloſe to the foundation, thou remembredſt and often ſaidſt thou hadſt an husband, and he was ſtill thine, though withdrawne, through thy unfaithfulneſſe, and unſtedfaſtneſſe, thy Father, thy Former, and Maker, was thy husband, thou remembred'ſt his viſits, and thy vowes, and thoſe vowes, were upon thee, thou hadſt been treacherous in not keeping ſtedfaſt yet thou durſteſt not add to all the reſt this, viz. to renounce the Covenant, nor the witneſſe thou hadſt born thereunto.
Thus thy root was preſerved, and thou hadſt a little ſtrength, and wert helped with a little help, in this great hour of thy temptation, when many quit their help and their hope, to ſeeke for another foundation then that which had been laid; yet the moſt high kept thee from turning after the flocks of thy Companions.
And though this were to thee as an hour of ſore travaile wherein thy hands were upon thy loins, and paleneſſe in thy cheeks, and thou wert a wonder to many, when none but the moſt high God (who ſuſteyned thee) was acquainted with thy griefe, and anguiſh, yet the fire did not burn thee, nor the waters which came into thy ſoule were not ſuffered to overflow thee; becauſe his arme was under thee, and ſuſteyned thee; keeping up in thee, the acknowledgement of the intereſt, wherein thou ſtood'ſt related to him as to a Father, an husband, though thou wert made and kept ſenſible of being a rebellious child, and treacherous wife, yet now thou wert a ſoul-ſick, fainting, languiſhing, and almoſt dying (both) wife and child, and cryed'ſt out often, Oh that one would give thee of the waters of Bethlem to drink, no waters like thoſe to thee, if thou mighteſt have but a look from thy father, but a line from thy husband, for thou aſſuredly kneweſt thou hadſt both a Father and a Husband, thus thy rellative intereſt being preſerved, in this ſtorm of temptation, wherein thy Father and Husband heard thee, and ſaw thee, and ſecretly ſuſteyned thee, though thou wert not aware thereof, and there was a doore of hope further opened to thee, by the preſentation of thoſe paſſages of the holy Scripture, which diſcover the bowells of God, in his reſtoring and healing which when it was given thee to conſider, thou foundeſt the Lord had manifeſted great53 tenderneſſe to ſuch as had dealt very unkindly with him; and thou hadſt many hints thereof darted into thy ſoule, encourageing thee to waite and expect the diſcovery of the light of his countenance which thou ſo earneſtly, and unceſſantly Soughteſt.
And beſides, That it was ſaid unto thee, refraine thy voice, from weeping, and thine eyes from teares, for there is hope in thine end, by which word a doore of hope was opened unto thee, which gave thee incouragement, not to wax weary nor faint in thy minde. Thou hadſt this further teſtimony from the Lord (at a certain time made forth with clearneſſe, and ſet upon thine heart)
I will not contend for ever, neither will I be alwayes wroth, for the ſpirit would faile before me, and the ſoules which I have made.
For the iniquity of his coveteouſneſſe I was wroth, and ſmote him, I hid me and was wroth.
I have ſeen his wayes, and will heale him, I will reſtore comforts to him and to his mourners.
Now thou cam'ſt to conſider where thou began'ſt to turn thy back upon thy God, and to goe out from his preſence, and wherein thou provoked'ſt him to ſmite thee with blindneſſe, and to hide himſelfe from thee, and to leave thee to thine owne hearts•uſts, to feed and lye down amongſt the beaſts of the earth, till time and times had paſſed over thee.
But he remembring his Covenant hath viſited thee, putting in his finger at the hole of the doore, hath reproved thee for thy back-ſlidings, hath ſhewed thee wherein thou haſt back-ſlidden, how it came about, that thou forſookeſt thy firſt love, and wherein it was, hath juſtified his dealing toward thee in ſmiteing thee, Perhaps with ſickneſſe as he hath done with ſome at leaſt by hideing his face, by withdrawing the light of his countenance from thee, under which conviction he hath not left thee as one without hope, but hath given argument to faith, to plead out the promiſe of pardon, and healing, and reſtoring ſo that now the vaile and curtaine began a little to be drawn open and thou recovered'ſt a little more light to look into that within the vaile, and a little more ſtrength to approach to the mercy-ſeat; and in this poſture thou haſt been for a ſeaſon exerciſeing faith, according to that meaſure of abillity that is given thee, in the promiſe of grace for healing & reſtoring, which thou expecteſt to be fulfilled in the Lords ſeaſon, according to that good word wherein he hath cauſed thee to hope.
And although the fig-tree doe not yet bloſſome, nor there be no54 fruit in the Vine, yet thou beleeveſt, the viſion is but for an appointed time, and that it will ſpeake, and not lye, nor tarry beyond the appointed ſeaſon, but that judgement will break forth into victory, and that the Evnuch ſhall no more ſay, I am a dry tree, but ſhall have a name given unto him, better then of Sons and Daughters, and that the glory of the latter houſe will be greater then the glory of the former; and this Covenant renewed, will be a band of love ſtronger then death.
Under ſuch Conſiderations as theſe, that little ſpark of Divine fire, which is kindled in thee, is glowing and warming, and brooding in thee, cauſeing thee to increaſe with the increaſe of God, throwing down the ſtrong holds of Sathan, which he had errected in thee, unthroneing of him; not only whipping out the buyers, and ſellers, but overthrowing the tables of the money-changers, and makeing thee again a meet Temple for thy Lord and Father, caſting out the den of Theives, the neſt of Robbers, the brood and ſpawn of that filth which hath been forming it ſelfe in thee, and by which thou haſt been acted by ſetting thee againſt thy ſelfe in a ſoule-abhorrency and deteſtation and ſelfe-loathing with holy indignation, that ever thou ſhouldeſt be ſo treacherous, ſo vie, and ſo unworthy.
Now thou art in ſome competent degree and meaſure able to ſay to thy former delights and contents (which ſtole away thy heart and robbed thee of thy pretious comunion with thy God) as they of whom the Prophet ſpeaks, Eſay 30.22. Thou canſt ſay unto theſe, get ye hence, Aſhur ſhall not ſave us, we will not ride upon horſes, nor ſay any more to lying vanityes, they are thy Gods, but this den of Theeves being turned out, the Temple begins to be purged, and to become againe an houſe of prayer; thine ear is bored, and thou art cauſed to heare inſtruction the whiſpers of God in thy ſoule are a little returned and thou art cauſed to bear the voice behinde thee, and to diſtinguiſh in ſome meaſure between it and the voice of the ſtranger.
The skales (alſo) are made to fall from thine eyes, and thou art cauſed to ſee and to underſtand where thou art, and where thou haſt been, what thou art, and haſt been doing; that thou haſt been among the Tombes, and Graves, and painted Sepulchres, and art a liveing monument raiſed from thence, to declare the mighty power of God in thy recovery and reſtoration which in part thou canſt already witneſſe at which thou wondreſt, yet art not therewith ſatisfied, becauſe that little of which thou haſt begun to taſt, hath ſo inlarged thine appetite, that thou hungreſt and thirſteſt more, and longeſt more for whats behinde,55 for whats yet further to be enjoyed, then thou didſt at any time heretofore.
Thy Spirituall ſences are enlarged, and more exerciſed to diſcerne, reliſh, and diſtinguiſh, then formerly in thy beſt eſtate hitherto. That which was excellent to thee then, is of ſmall account to thee now; nay, thou forgetteſt it leaveſt it, behinde thee preſſing forward, toward the marke of the price of the high-calling in Chriſt, for whom thou art now content to be any thing, to ſuffer any thing in the power of him who gives thee to be, to doe, and to ſuffer for him.
It's now made evident to thee, and by the eye of faith thou diſcerneſt that thy firſt love, was but ſelfe love; and began and ended in ſelfe, and art able now to demonſtrate it to thine owne heart, and unto others by arguments undenyable, ſuch as formerly thou couldeſt not beare the hearing of, much leſſe believe.
Foraſmuch, As when thou hadſt the diſcovery of Chriſt, as the Lords anointed Saviour made forth unto thee, either in the beauty and excellency which is in him, or in the neceſſity which thou ſtood'ſt in, of him, for Salvation, for ſetting thee free from wrath to come, It is evident that thy ſelfe was the ultimate end of thy ſoules aime, in ſubmitting to him, and cloſeing with him, which though thou ſaweſt not then yet now thou diſcerneſt.
For then poſſibly thou mighteſt ſay within thy ſelfe, as ſome have ſaid, that they have apprehended ſuch excellency in Jeſus Chriſt, that it alone hath drawn their hearts to long for him, and deſire him, to eſteem him as the cheifeſt of ten thouſands, and for whom they could be content to ſuffer the loſſe of all things, yet thou who ſo ſaidſt, kneweſt not the deceit of thy heart herein, as it is now made manifeſt, for had'ſt thou indeed ſought him for himſelfe (and not for thy own ſelfe) how could it be poſſible, but thou ſhouldeſt have prized him at as high a rate in the poſſeſſion as thou didſt while thou wert in the purſuite, while thou wert mourning after the Lord, and begging that he would make forth the diſcovery of him ſelfe unto thee; renewing of thee in the ſpirit of thy minde, and makeing thee a meet Temple for himſelfe; that he would dwell in thee, and walk in thee, ſup with thee, and make his abode with thee, when thou wert arived at ſome meaſure of perſwaſion, that this thy longed for, and ſo much prized beloved was thine, and thou wert his, haveing through faith received the witneſſe in thy ſelfe, and hadſt peace with God through Jeſus Chriſt, by whom haveing received the attonement thou had'ſt acceſſe through faith unto the Throne of Grace, with bouldneſſe for helpe in times of need.
56Yet in proceſſe of time (perhaps but a ſhort time too) thou haſt neglected him whom thy ſoule profeſt ſuch love unto, and accounted him but a common thing; could this be poſſible if he had been the alone object of thy ſoules deſire, and delight, is it not apparent that it was not He, but His, not his perſon, but his revenue; his Salvation, his peace, his deliverance, which when thou hadſt attained it was enough? had he all thy heart? all thy might, all thy ſtrength, all thy ſoule, was he indeed thy all? Nay, thou knoweſt he was not; was not ſelfe the wheele which turned every motion? was it not the center where they all fixt? No mervaile then, that all this is come upon thee, which hath befallen thee, that the moſt high hath ſuffered thee to make thine abode with the Beaſts of the field and forreſt; to ſhew thee thereby what was in thine heart, which thou before didſt not know, nor could'ſt beleeve, but now canſt ſet thy ſeale to it, as true in thine own ſad experience.
Thou doeſt now underſtand what an influence that grand Idoll Selfe had upon every motion, and how it was firſt and laſt in every action, which thou wert converſant in, this diſcovery is now made forth unto thee, with fulneſſe of evidence which thou couldeſt never have beleeved, touching thy ſelfe before.
Therefore now thou abhorreſt Selfe in duſt and aſhes, and cryeſt unto the Lord, night, and day, that thou maiſt be delivered from this ſecret ſoul-deceiver, that henceforth it may no more be as formerly, that not Thy ſelfe, but Himſelfe may be the object of thy ſoules ſeeking; nor not ſo much His, as He may be thy ſoules ſolace, joy, and delight, that he would glorify himſelfe in thee, and by thee, makeing manifeſt his ſtrength in thy weakneſſe, his power in thy nothingneſſe, that thou maiſt now know him in power, and not in word, or in forme only that he would be indeed thy life, to act thee, and lead thee, to guide thee, and preſerve thee, that he would perfect the work which himſelfe hath begun in thee, that thou mayſt in all perſons and things thou haſt to doe with, converſe with him, and behold him, treating thee, and adminiſtring unto thee, whether it be in plenty, or ſcarcity, in abundance, or in want, in croſſe, or in more fair appearances; if Shimei curſe, let him alone, for God hath bidden him, if Jonathan ſhew kindneſſe, he hath his Commiſſion from him who is thy God, thy Rock, if when thou calleſt he anſwers thee not, it is that thou mighteſt owne his Soveraingty over thee, as knowing beſt what and when, and how to doe thee good according to what he knowes to be beſt for thee, if waiting for thy mercy be beſt, thou ſhalt be made to waite, and ſuſteyned in57 waiting, wherein faith ſhall be exerciſed, and patience be perfecting, being raiſed up into an expectation of the promiſed good, for which thou art waiting: for as much as it is healing and reſtoring that thou wantſt, and prayeſt for; and God hath promiſed to thee, and given thee to beleeve, that he will heale thy backſliding, and reſtore comforts unto thee; thou art in good meaſure quieted in him, reſting upon his goodneſſe, by which he made this promiſe, and upon his faithfulneſſe, by which thou beleeveſt he will make good this promiſe, in expectation whereof through patience thou poſſeſſeſt thy ſoule: Hearkning what God the Lord will further ſpeak unto thee, who will ſpeake peace unto his people, and to his Saints, and they ſhall not turne againe to folly: For he will be as the dew unto them, they ſhall grow as the Lilly, and caſt forth roots as Lebanon: they ſhall revive as the Corne, and grow as the Vine, and be beautifull as the Olive tree: and all this not in themſelves, but in him in whom their fruite is found; even in him who is the Roote and off-ſpring of David, who loves them freely, and therefore will heale them perfectly. Pſal. 107.43. Who ſo is wiſe, and he ſhall underſtand theſe things, prudent, and he ſhall know them, for the wayes of the Lord are right, and the Juſt ſhall walke in them, but the tranſgreſſors ſhall fall therein, Hoſea 14. 9th.
1 PArt. P. 2. l. 1. r. 2 Cor p. 10. l. 30. r. of things. p. 11. l. 14. r. Mat. 26. p. 12. l. 3. r. was. p. 13. l. 27. r. of fai•h. p. 14. l. 25. r not. p. 16. l. 14. 32. r. leſſen. p. 34. l. 32 r. newcrea•e. p 39. l. 26. r. Pſ. 44.11. l 38. ••r 31. r. 24, 25. p. 41. l. 4. r. uniſon. p. 44. l. 12. r. 13. 2. p. 45. l. 19 dele all
2 Part. p. 1. l. 18. r. ſociety. l 26. r every. p. 4. l. 10. p. 47. l. 16 p. 49. l 23. r. the word. p 9. l. 32. dele mentioned before, l. 37. r. as. l. 40. r. God manifeſted. p 16. l. 4. dele viz. Fox way to the kingdome. p. 17. l. 18. dele to p. 18. l. 3. r. a more. l. 22. r. as. l. 36. r. 1 Joh. 1.1. p. 19. l. 12. r. 1 Pet. 1. p 32. l 28. for eyes, r. ages. p. 27. l. 33. r. 1 Joh. p. 32. l. 1. 1. Ezek. l. 3. r. privatively. l. 6. r. not. l. 38. r. deciſion. p. 33. l. 34. r. Farneworth p. 36. l. 2, 5. add, adm•…. p. 37. l. 23. r. reviewing p. 46. l. 36. r. there. p 50. l. 36. r. neither did.
Part 3. p. 25. l. 16. r. 1 Chr p. 32. l. 33. for ſpirit, r. firſt. p 41. l. 35. dele both. l. 37. add, both, p. 45. l. 32. r. vie. i•. p. 43. l. 7. r. reclaimed. p. 49. l. 15. r. glorifying. p. 52. l. 19. r. aſide. p. 54. l. 20. r. vile.
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