A true Relation of the occasion and manner of a debate held in the Castle at Lancaster, the 17th day of the first Month (vulgo March) 1663-64. between J. W. and George Fox, John Stubs, and many others of the People called Quakers, about the Light within. Together with true Copies of divers Letters and other Writings which passed between them and me. Also an Additional Account of the Light that is in every man, shewing what it is, what it can do, and what it cannot do; wherein Henry Wood and others may find that which answers their Queries.
HAving been Prisoner at the aforesaid place divers weeks, upon the 23. of the 12th Month (commonly called February) I was put into a Chamber near unto many of the aforesaid people, being also prisoners; their way and mine leading through a common Hall, we passed by one another peaceably about 12.The first occasion of the debate. dayes, viz. till the 5th day of the next Month; upon which day one Thomas Curwen said unto me (as I quietly passed through the Hall) Friend, leave off thy deceiving the people; thou art a Deceiver. My answer was mild, to this purpose; Saist thou so; consider well what thou hast said, and whether thou canst make good thy word, and tell me as I come back, whom I have deceived, or wherewith I have deceived any, or how thou canst prove me a Deceiver? As I turned from him, he further uttered these words, Thou teachest the way, and knowest it not thy self. By which I supposed he would have made good his assertion, viz. That I was a deceiver. At my return I told him, and some other of his Friends, That I looked upon his censure to be very rash and g [...]oundless, and that little of truth would be found in his saying, That I taught the way, and knew it not my self; inasmuch as it is not possible for any man to teach that which he knoweth not. But instead of proving what he had said, he passed more censures upon me, as, That I was a stranger, and that he knew my voi [...]e to be voice of a stranger. Likewise William Wilson, another of them, used some harsh expressions towards me, I having said, They neglected some Ordinances of Christ, as Baptism, and breaking of bread: He told me I upheld beggarly rudiments: So I left them, and went to my Chamber. The same day towards evening a Letter was brought to me by one of these people, subscribed with the Name of Tho. C [...]rwen, a true Copy whereof followeth.
Their fir [...] Letter. Friend, John Wiggans, whereas thou was offended because I called thee a Deceiver, and said thou teached the way to others, and knew'st it not thy self: Although the words seem to be improper to thee, yet thou maist read how the Apostle said, Some preached Christ who was the way, the truth and the life, and yet such who so preached him, knew him not, but were, alse Apostles, transforming themselves as the Ministers of Righteousness. And now I would have thee mind, whether thou thy self be not in their footsteps who thus preached Christ, and so a Dec [...]iver: And answer me these Queries as followeth.
1. Whether thy way never fell?
2. Where be all the daubers?
3. Whether all the Ministers of Adams house in the fall, daubed not with untempered morter?
4. Whether or no while a man's upon the earth, he shall be made free from the body of sin and death, while he is on this side the grave?
5. And whether Christ doth enlighten every man that comes into the world with a saving Light?
6. Whether is bread and wine, Christ the substance?
7. And how long hast thou taken bread and wine in remembrance of Christs death till he come?
8. And whether or no when he is come, thou wilt take it in remembrance of him?
9. And which is the nearest, to take a thing in remembrance of his de [...]th, or to come into his death?
10. And whether or no thou thinkest to come any nearer to Christ, than to take bread and water in remembrance of him?
11. And whether or no dost thou think to come any nearer to Christs death, than to take bread and wine in remembrance of his death, and so keep alive in the old nature? And is not this the deceiver?
12. Hast thou known the death, the pangs and the sorrow? And art thou become a fool for Christs sake? And is the wisdom of the world foolishness to thee? And in what place buriest thou thy own?
13. And how comes thou to receive that which is foolishness to the world? and how wast thou wakened out of sleep? and when did the grave open? and when did the Prisoner shew himself forth?
14. And when did the tongue of the dumb sing?
15. And when was the tongue of the first-born silent?
16. And when wast thou come to thy wits end?
17. And how often hast thou watered thy couch?
18. And what is the tongue of the learned?
19. And what is the gray hairs?
[Page 4] 20. And what is it that Antichrist and the false Prophets r [...]vened from? and where was it?
21. And when did the keeper of the house tremble, and the strong man bow himself?
22. And hast thou the same power and spirit to baptize, and give bread and wine, as the Apostles had? and hast thou heard the voice of Christ, as they did?
23. And seeing thou takest offence at me because I called thee a Deceiver, what is the true way, and where is it? and whether all mankind be enlightened by it? and whether it be in man, or out?
24. And whether or no thou hast seen it, or heard it, or heard the voice of God, or seen his shape?
Answer me these Queries in a Scripture way, in writing, and bring forth thy deeds to the light, or else I do intend to stick a Copy of them on the door to morrow.
Directed, For John Wiggans, These.
Having perused this Letter, and perceiving the advantage that was sought by limiting so short a time for the answering his queries, and by threatning to stick a Copy of them upon the door the next day, if they were not answered; tho most of the queries were frivolous, and matters of more weight were under my consideration, yet lest my silence should occasion boasting, to which they are very propense, I presently drew up the answer following to that query which concerns the foundation of most of their mistakes, viz. The Light within.
An Answer to that first LetterI received a Paper (a few hours ago) subscribed with thy Name, wherein thou (or some one for thee) writes that I was offended because thou calledst me a deceiver; and saidst, I taught the way to others, and knew it not my self; It becomes persons that say they have received the annointing from the holy one, even the same Spirit that was in the Prophets and Apostles, and gave forth the holy Scriptures, always to speak forth the words of truth and soberness: When thou calledst me a deceiver, I did not say I was offended, nor did I give cause for thee to mention this word in thy paper: But this I demanded of thee, and do still, That thou make it to appear whom I have deceived, or wherewith I have deceived any, or else there will be little [Page 5] of truth or soberness found in thy saying. And as for thy saying I taught the way to others, and knew it not my self, by which thou wouldst have proved me a deceiver, it will be hard for thee or any of thy friends to find truth in it; for no man can teach others to know that which he himself knows not; and therefore I say (as thou writest) thy words are at best improper. And whereas thou writest that I may read how the Apostle said some preached Christ who was the way, the truth and the life, and yet such who so preached him, knew him not, but were false Apostles, transforming themselves as the Ministers of Righteousness; I would have thee soberly to consider whether thou hast dealt truly and faithfully with the Apostle in relating his own words: And tell me where thou readest, That the Apostle said, That some preached Christ who was the way, the truth and life, and yet knew him not? It's true, the Apostle speaks of false Apostles, deceitful workers, transforming themselves into the Apostles of Christ; but these preached not the true Christ, the way, the truth and the life, but as the Ministers of Satan, they rather taught another Jesus, and another Gospel than the Apostles had taught; and as I am willing to take a [...]aution from thee, or any other man that gives it in love and meekness, so I would have thee and the rest of thy friends, in fear and meekness to consider, whether ye set not up another Christ than the Apostle preached. As for thy 24 queries, I shall not satisfie thee,2 Tim. 2. 23. or any other queriest to answer their questions, which tend rather to strife than edification, though I have in readiness to answer thee or any other man that shall in love ask me a reason of the hope that is in me: And though I think it not meet at this time to answer all thy queries, yet whereas thou askest? Whether Christ doth not enlighten every man that comes into the world with a saving Light? I answer, That the Light wherewith every man is lightedSubjective. that comes into the world, is not a saving Light; and this I shall (through the strength of Christ) be ready to maintain against thee, or any of thy friends who hold the contrary, where, and when a meeting may be had in a peaceable and quiet way, and before compe [...]ent Witnesses. As for thy threatning to stick thy paper upon the door, I value it not, but would have thee seriously to consider, whether that expression proceeded from the holy Spirit. This is all at present from
A second Letter from Tho. Curwen.
His second Letter to me.The next morning being the sixt day of the first month, the following Letter was brought to my hand, with this inscription,
For John Wigans. John Wigans, Whereas I sent thee a few Queries to answer, but thou seemes to have slighted, and passed by all except one, that is to say the first Querie, whether Christ doth enlighten every man that comes into the world with a saving light. And thy answer is, That every man which comes into the world is not inlightned with a saving light. And this thou will maintain against me, or any of my friends, who hold the contrary, when, and where a meeting may he had in a peaceable way, before competent witnesses, and this is to let thee understand, that I, and some of my friends with me, if the Lord will, doth intend to give thee a visit tomorrow, about the first hour, or second, in thy Chamber to treate about this above mentioned both with thee, and all who is of thy ju [...]gment, that may come to thee: but yet I let thee know, this cannot serve for all my Queries, for I intend to set the Paper upon the dore according to my word.
According to his word his Queries were the same day set upon the Hall door,The Queries set upon the door though he had no regard to make good his word concerning me, nor yet to clear himself from the wrong done to the Apostle, who no where useth such words as he fathers upon him. In the evening therefore of the same day I writ the following
Answer to his second Letter.
An Answer to his second Letter. Thomas Curwen, In thy seccond Paper which was brought to my hands this day, whether with a purpose to disturb is best known to thy self. Thou dost not make good thy word, spoken concerning me, nor yet acknowledg thy mistake therein, nor the abuse done by thee to the Apostle, however I am more inclined to passe by the weaknesses of others, then by multiplying words (as were easie upon such an advantage) to occasion more strife. Thou tels me that. thou and some of thy friends, do intend to give me a visit to morrow, about the first, or seccond hour in my Chamber to treat about the fift Querie: I am willing to meet thee and any of thy friends, to treat (in a [Page 7] spirit of love and meekness) about the said point; and after that about any other wherein we differ, but thou art mistaken, if thou thinkest that I shall leave it to thee to appoint time, and place at thy pleasure, and therefore thou wast over confident (to say no more of it) to nominate my Chamber, the day, and hour, except I had invited thee, or agreed thereto; know therefore that I take no notice of, nor shall I observe any meeting, till upon discourse with thee, or some of thy friends, we have mutually agreed about a place, and such a day as my friends can come upon, to morrow they cannot, when this is done, bring whom thou wilt, for truth (which we all pretend to seek after) neither fears multitudes, nor great words, as for thy setting [...]hy Paper upon the door, thou hadst done some right, if thou hadst set my Letter by it, but thy practice doth favour (in several circumstances) of a fleshly spirit (as I can shew at better leisure) and will reflect more upon thy self, and friends, then where thou didst intend it; and if I be disposed that way, it will not be difficult to answer thee in thy own kind; but God hath called us to peace, and I am taught to study to live peaceably with all men, and further then I am provoked to appear in the defence of truth, shall endeavour to leave off contention before it be medled with, Prov. 17. 14. Nor do I intend hereafter to spend much time in answering thy jangling Letters.
The next day being the seventh day of the Month in the afternoon, Thomas Curwen and William Wilson came to my Chamber,Their carriages towards me in my Chamber. and urged me to nominate a time and place for the intended meeting; and withall; did break forth into many heavy censures against me, in such a magisterial way (as John Coward then present can witness) that I was forced twice, or thrice to intreat them to leave my Chamber, telling them that I would appoint no meeting with them, but with some others of their company, whom I jugded to be more sober men, at last they left me, saying, if I did not appoint a time, they would take it for granted that I durst not meet.
Being thus provoked to a meeting, in the evening of the same d [...]y I writ the following paper, and sent for Richard Cubhan, and Richard Johnson to agree with them upon a day, and place, and upon the matter, therein contanied.
My offer to meet them upon conditions. Thomas Curwen, I am willing to meet (thee, and thy friends in the Hall neer thy Chambe [...] (if the Lord permit) upon the next fift day, about the third hour (vulgo nine of the clock) and there shall endeavour (by the Lords assistance) to maintain, That the light that is in every man that comes into the world, is not a saving light, or, that Christ doth not enlighten every man that comet into the world with a saving light.
1. Provided, that whatever is asserted by any man, be proved by the Scriptures; and that nothing be determined but according to the Scriptures.
2. That the meeting may be peaceable and quiet without rayling, or reproachful speeches, and that the whole debate may be carried on in a spirit of love and meeknese.
3. That the meeting may be orderly, aod without confusion, that is that one may have as much time allowed him to speak in, as another, and that but one speak at once, and that none disturb him that is speaking.
4. That the meeting continue three hours and no longer, or at most not to exceed four hours, because of the occasion o [...] friends afterwards. If these be consented unto, let him that is appointed to treat with me, subscribe his name to a true Copy of this, and send it to
The above-written I sent by Richard Cubhan and Richard Johnson, to be considered by them, and the rest of their Friends: They not agreeing to every thing therein, the next morning sent up a Paper, a Copy whereof followeth.
Their agreement to mee [...], with some alterations of the conditions. John VVigan, I and my friends are willing to meet▪ thee and thine in the Hall near our Chamber (if the Lord permit) upon the next fift day, about the ninth hour in the fore part of the day, and there shall be ready to give thee a meeting according to thy own appointment, and to hear thy assertion, as thou hast said thou wilt maintain either against me or any of my Friends, that is to say, That Christ doth not lighten every man that comes into the world with a saving light:
1. Provided, That what ever is asserted by any man, be proved by the Scriptures, and that nothing be determined but according to the Scriptures.
2 That the meeting may be peaceable and quiet; and that the whole debate may be carried in the Spirit of love and meekness.
[Page 9] 3 That the meeting may be orderly, and without con [...]usion, (that is) that every one may have convenient time to speak; for we cannot limit any.
4. That the Meeting be not limited to an hour, but as either side hath freedom to pass away.
Though this Paper differ from that which I sent to them, in several considerable points, yet lest they should have any occasion to say (as I heard some gave out) That I durst not meet them, I assented to their paper, and the same day sent another writing,
A Copy whereof followeth.
My assen [...] [...]o their alterations. Thomas Curwen, I am willing to meet thee and thy Friends in the Hall near thy Chamber (if the Lord permit) upon the next fift day, about the third hour, (or as thou writest, about the ninth hour in the fore-part of the day) and there shall give you a meeting, being earnestly urged by thee and thy Friends yesterday in my Chamber to appoint time and place, and there shall endeavour (in the strength of the Lord) to maintain this assertion, viz. Christ doth not lighten every man that comes into the world with a saving light, against any that hold the contrary.
1. Provided that what ever is asserted by any man, be proved by the Scriptures, and that nothing be determined but according to the Scriptures.
2. That the meeting may be peaceable and quiet, that the whole debate may be carried on in a Spirit of love and meekness.
And whereas I had in my former paper, put in these words, Without railing or reproachful speeches, I am content they be left out, hoping the thing will be observed.
3. That the meeting may be orderly and without confusion, that is, that every one may have convenient time to speak, and that none be limited: And I added in my former paper, That but one speak at once, and that none disturb him that is speaking, which I desire may be obseeved.
4, That the meeting be not lim [...]ed to an hour, but as either side hath freedom to pass away.
[Page 10] Our mee [...] [...]ng disappointed by the Gaoler.The day appointed being come; and the Judges coming into the Town the same day, the Gaoler prevented our meeting.
Whereupon another day was agreed upon, and the writing following subscribed.
The meeting above-mentioned being disappointed by the Gaoler [...], we are agreed on both parties, that it be the first morning after the Judges go from this Town, about the time above said.
The meeting begins.Upon the seventeenth day, (the Judges being gone the day before) we met in the place appointed, where I briefly declared the occasion and end of the meeting, also the four pa [...]ticulars agreed upon for the manner of the debate, and then propounded the assertion, which I was to maintain, viz. Christ doth not lighten every man that comes into the world with a saving Light; and desired to know who held the contrary, viz. That Christ doth lighten every man that comes into the world with a saving light, for against such had I undertaken to maintain my assertion.
John Stubs answered, I hold the contrary, viz: That Christ doth ligthen every man that comes into the world with a saving light: Before I could enter upon the proof of my assertion. Richard Cubhan stands up, and would have altered the state of the question, requiring me to prove that which I had writ in my first Letter to Thomas Curwe [...], namely, That the Light wherewith every man is lighted that comes into the world, is not a saving Light. This I told him I owned, and should be ready to make good when we had debated the other, which we were agreed upon, as appeared by their own paper. With much ado he was perswaded, and I proceeded to proof, premising first, that the question was not,Some things prem [...]sed in order to the debate. Whether there be some light in every man that comes into the world; nor, Whether Christ doth lighten true believers with a saving light, forasmuch as I denied not, but did affirm, That there was some light in every man that comes into the World, and that true believers are lighted with a saving light; but that which I had undertaken to prove by the Scriptures, was,The Assertion to be proved. [...] ▪ Argum That Christ doth not lighten every man that comes into the world with a saving light.
My first argument was laid down thus.
Christ lightneth no man with a saving light, but by his Spirit.
But Christ doth not give his Spirit to every man that comes into the world:
Therefore he doth not lighten every man that comes into the world with a saving light.
[Page 11] The first proposition is clear from the great; promise of the New Covenant. Isa. 59. 21. As for me, this is my Covenant with them, saith the Lord, my spirit that 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 the Lord, from henceforth & for ever. And from the promise of Christ, John 14. 16, 17. And I will pray the Father, & he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, &c. And from the end of his giving the Spirit, namely, to be a Spirit of Wisdom and Revelation unto them, for the acknowledgement of Christ, & to enlighten the eyes of their understanding, that they might know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, Eph. 1. 17, 18. and to lead them into all truth, John 16. 18. Howbeit, when the Spirit of truth is come, he will guide you into all truth. Neither is there any other way by which Christ doth infuse a saving Light into any man, but by his Spirit, 1 Cor. 2. 10, 11, 12. But God hath revealed them unto us by his spirit, for his spirit searcheth all things, yea the deep things of God, even so the things of God knoweth no man but the spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. It is onely by the unction of the Spirit received from Christ, and no other way that men come to see and know these things, 1 John 2. 20. But ye have an un [...]tion from the holy [...]nd, and ye know all things.
The assumption is proved from Jud. 19. Some are natural, not having the spirit; and from John 14. 17. Even the spirit of truth whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. And from Rom. 8. 9. But ye are not in the flesh, but in the spirit, if so be that the spirit of God dwell in you. Now if any man have not the spirit of Christ, he is none of his. From all which Scriptures it is evident, that some have not the Spirit of Christ. Many other testimonies I had to produce for the further clearing of this proposition, Viz. That Christ doth not give his Spirit to every man that comes into the world.
Joh. Stubbs Answers.But here John Stubbs began to answer, not denying either Proposition, but as disliking the proof of the Assumption, he spake to that Scripture, Jude 19. and said, Those that had not the Spirit were such as had gone in the way of Cain, who had not obeyed, but resisted the Spirit; and so lost it.
[Page 12] Where by the way it may be observed. That when a Scripture pincheth them, they will not stick to give a meaning of it, and such a one as may best suit their purpose.
My reply to J. Stubbs▪But, I replied, That it could not be that those ever had the Spirit of Christ, because they were [...], sensual or natural, for the same word is so rendered, 1 Cor. 2. 14. who never had the Spirit, but are opposed to the spiritual or regenerate man, ver. 15. And therefore it is said,The reason why a natural man cannot know, nor discern the things of the Spirit, is, Because he hath not the Spirit. The disorderly carriage of somo 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; but the spiritual man discerneth all things. Now the reason why one discerneth, and the other cannot, is because one, viz. the spiritual man hath received the spirit; the other, viz. the nat [...]ral man hath not the spirit, as appears 1 Cor. 2. 10, 11, 12. To this purpose, as far as I can remember, was my Reply. And now, (notwithstanding our agreement that the debate might be orderly, and without confusion, and my desire that but one might speak at once) great disorder began; for whereas I expected to have reasoned with one, or at least but one at once, divers took liberty to speak one after another, and sometimes many at once, running from the matter in hand, to other points, and many asking new questions, that it was hard for me to get convenient time to speak.Who were obstreperous. Besides, they were so obstreporous, especially George Fox and Margret Fell (as many can testifie) that they seemed to some (when not able to elude the plain Scriptures brought for the proof of the Assertion) yet resolved to word it for victory.Geo. Fox asserts the Spirit of Christ to be in every man. George Fox coming in about the time I was replying to John Stubbs, gets up to a seat with one foot, and to the table with the other, whereas I and others were standing on the ground about the Table, he did not at all take off the strength of those Scriptures alledged by me, but his endeavour was to prove, That every man that comes into the world hath the Spirit of Christ; in the management whereof he used many under valuing and taunting expressions towards me, and several times went from the Table with these words, The least, or meanest Babe will answer thee; as if the presence of their Leader, or rather Misleader, was not needful; and which is yet worse, he did miserably wrest and abuse several Scriptures, which he would have forced to have spoken in his dialect, calling upon the people for attention, as if his work had been more to preach to them, than to answer my Arguments; as many of the Scritures made use of by him, as I ca [...] recollect, I shall give an account of, as also of my answers.
[Page 13] That which he would have made out,The first Scripture brought to prove his Assertion. was, that every man that comes into the world, even wicked men have the spirit of Christ, one Screpture alledged by him, or some other was 1. Cor. 12. 7. The manifestation of the spirit is given to every man to profit withall.
My answer was,Answer. that the persons there writen to by the Apostle, were members of the Church of God, which was at Cori [...]th, which were sanctified in Christ Jesus, called to be Saints Cap. 1. 2. And that if every one of these had some manifestation of the spirit, it will not follow, that every man that comes into the world hath either the manifestation of the spirit, or the spirit it self, and that the Apostle speaks not of every man that comes into the world, but only of every man that by one spirit was baptized in to one body, and had been made to drink into one spirit, is very evident from the whole scope of that Chapter, and especially from the 13. ver. For by one spirit we were all baptized into one body, whether we be Jewes or Gentiles, whether we be bond or free, and have been all made to drink into one spirit, and ver. 27 now ye are the body of Christ, and members in particular.
The same word [...] is used in the same manner in the 11 Chap. 21. Every man taketh before other his own supper, that is not every man that comes into the world, but every man of you who come together into one place ver. 20. So that this scripture concludes nothing for their purpose.
The second Scripture brought to prove their Assertion.Another scripture brought to prove his assertion was Neh. 9. 20. where it is said that God gave his good spirit to instruct the Israelites.
Answer.Ans. 1. Israel was Gods Church, his chosen peculiar people. Ex. 19. 5. and if he did give his good spirit to them, it will not thence follow, that he gave it to all other nations, even to every man that comes into the world, the scripture is expresse that he dealt not with any nation as with Jacob and Israel.
Psal. 147. 19. 20. He sheweth his word unto Jacob, his statutes and his judgments to Israel. He hath not dealt so with any nation, and as for his judgments they have not known them, and therefore, he gave not his good spirit to any other nation, for if they had had the unction of his spirit, it would have shewed them his word, and made known his judgments unto them, 1 Joh. 2. 20.
Not all Israel, but such only as are born of the spirit, have the [...]2. Though it be said he gave them his good spirit, it will not follow that every particular, or individual Israelite had this good spirit, but only such as were Israelites indeed, Joh. 1. 47. such as were Jewes inwardly Rom. 2. 28. 29. and were born after the spirit, Gal. 4. 29. All are not Israel that are of Israel, Rom. 9. 6. and to such only that saying in Neh. 9. 20. must be referred, thus Moses had that good spirit,[Page 14] and God promiseth to take off the spirit which was upon him, and put upon the seventy elders, Numb. 11. 17. Thus Joshua was a man in whom was the spirit, Numb. 27. 18. and had another spirit then many others had, and was fitted thereby for the conduct of the congregation, Numb. 27. 16. and if this scripture Neh. 9. 20. will not prove that every particular Israelite had the spirit, much less will it prove that every man that comes into the world hath the spirit of Christ.
A third Scripture.A third scripture alledeged, Isa. 63. 10. and Acts 7 51. where it is said, the people rebelled, vexed, resisted the holy spirit, hence they would conclude that wicked men, have the spirit of Christ.
Answer.Ans. though it be true that believers, who because they are sons, have the spirit of the Son sent forth into their hearts, Gal. 4. 6. may and oft do grieve the spirit, Eph. 4. 30. yet all that do vex and resist the spirit have it not; for Christ saith plainly Joh. 14. 17. the world cannot receive him, therefore hath him not, yet the world do vex and resist the spirit of God, speaking in the Prophets, Apostles, or other servants of God, by slighting, and rejecting, their reproofes, exhortations or counsels, or by undervalluing and not regarding the wonderous works of God wrought by the power of his spirit; thus when Stephen saith, Ye do resist the holy ghost, it was the spirit in him by which he spake, compared Acts. 6. 10. and they were not able to resist the wisdom and the spirit by which he spake.
In like manner they had resisted the spirit in the Prophets, Which of the prophets have not your fathers persecuted, &c. ver. 52. thus when the mighty power of God was put forth in signs and miracles in Egipt, and the wilderness, Numb. 14. 11. 22. and they believed not his spirit, (not in themselves) but put forth in those mighty works, and speaking in Joshua, and other faithful witnesses for God in that day; thus the spirit of God was vexed in Noah, and Lot, by the wickedness of the old world, and of Sodom, Gen. 6. 2▪ Pet. 2. 7. 8. and not in the wicked, who being strangers, and without God in the world, were not the habitation of God through the spirit, Ep. 2. 12. 22▪
A fourth Scripture.A fourth scripture was urged Joh. 10. 7, 8. but if I depart, I will send him, (viz. the comforter] unto you, and when he is come, he will reprove the world of sin &c. therefore say they, he must needs be in the world, and in every man that comes into the world.
Answer.Ans. 1. By this promise which Christ makes to send the holy ghost after his departure, it is evident enough that this scripture can be no proof of their assertion, to wit, that every man that comes into the world hath the holy ghost; for if every man had him when he came [Page 15] into the world, what need was there he should be sent to them, after Christs ascention, nay rather, this shews they had him not before he was sent, and so not till [...] after Christs departure, which destroyes their opinion.
2. But seccondly this promise is made particularly to the disciples of Christ, (I will send him unto you) and not to the world.
3. As for that saying, when he is come, he shall reprove the world of sin &c. admit it were granted (as it is not) that when he came, he was within every man reproving him, this would contribute nothing to the proof of their assertion, for then he would only be in every man after Christs ascention, not in every man that comes into the world since the fall, or since Christs manifestation in the flesh, which is the point they should prove. But further I say, That when the Holy Ghost (according to the promise) was poured out upon the disciples, he so mightily wrought in them, and by them, in bearing witness to the resurrection of Christ, Acts. 2. 32. and in doing many wonders and signs, ver. 43. that the world was hereby justly reproved, and yet the Holy Ghost was not poured out upon all flesh, (that is as was urged upon all mankind) or every individual man, but only upon such as were thereby enabled to repent and believe, Acts 2. 38. 39. Then Peter said unto them, repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost, for the promise is unto you and your children, and to all that are a far off, even as many as the Lord our God shall call, And Jo. 38. 39. He that believeth on me, as the Scripture hath said, out of his Belly shall flow Rivers of living water. But this spake he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified; so that it is apparent in several respects, that this Scripture proves not their assertion.
A fifth Scripture.Further it was said that Balaam was a wicked man, and yet he had the spirit of God, and saw the starr of Jacob, Numb. 24. therefore every man that comes into the world, hath the spirit of Christ.
Answer. Ans. It is one thing to have the spirit of the Son, which is the great promise of the new Covenant. Isa. 50. 21. dwelling in a man, 2 Tim. 1. 14. and another thing to have the spirit of God come upon a man at some particular time, and for some particular work, thus it was with Balaam, and thus with Saul, and his messengers, 1 Sam 19. 20. 21. 23. but this proves not that every man that comes into the world, hath the sprit of Christ, for the Scripture doth not [Page 16] say, that these men had the spirit of God before it came upon them; only these Scriptures do shew that God can, and sometimes doth by the power of his spirit, impress upon a wicked man, and make him to declare some future glorious things for his own praise, and his peoples comfort, as Dan. 4. 1. 2. 3. Joh. 11. 50. 51. may be seen, neither is it said in that place Numb. 24. 17. (that Balaam saw the starr of Jacob, but I shall see him, but not now, I shall behold him, but not nigh; but when every eye shall see him Rev. 1. 17. but it will not follow hence, that he had the faith of Job to see him his Redeemer Job 19. 25. 27. nor the spirit of the mediator, the man Christ Jesus, 1 Tim. 2 5. which only dwels in believers, 2 Tim. 1. 14. that good thing which was committed unto thee, keep by the Holy Ghost, which dwelleth in us; no more then the Angel of the Lord that spake in the Asse with mans voyce, Numb 22. 28. 2 Pet. 2. 16. dwelt in the Asse, though that is utterly false which this people hath published in their Paper, viz. that he was a Baptist, which said that Balaam had no more spirit then his Horse.
A sixt Scripture.Some of them asked what was that which caused Judas to bring the money again; and made him repent, implying (as I apprehend them) that it must needs be the spirit of Christ.
Answer.Ans. There is a light and law in every man that convinces and reproves of sin, (except of not believing in Christ) Rom. 2. 14 15. for when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves, which shew the work of the Law written in their hearts, their concscience also bearing witness, and their thoughts the mean while accusing, or excusing one another; and this made Judas bring the money again &c.
But this light, or Law, in every man is not the spirit of Christ mentioned Joh. 16. 7. 8. which was promised to be sent to reprove, or convince the world of the sin of not believing in Christ &c. for he was not come while as Christ was not ascended, John 16. 7. 13. but of this light, and Law in every man, I shall speak more, after the rest of my Arguments to prove my assertions, are laid down.
None of the Scriptures brought by them weaken my Arguments.By these briefe Answers, it may appear with what little success these Scriptures were brought, to prove that every man, even the wicked and unregenerate, have the spirit of Christ, and that notwithstanding all that was said, the plain and positive Scriptures, brought [Page 17] brought by me, to prove the contrary, viz. That all men have not the Spirit of Christ, do remain firm [...]and [...]nshaken▪ there being nothing more plain than Christ's own words, John 14. 17. That the world cannot receive the Spirit of Truth. And the Apostles, Rom. 8. 9. Jude 19. That some are in the flesh, are sensual, not having the Spirit of Christ.
As I could get liberty, other Arguments were propounded for the proof of that which I had undertaken to make good, viz. That Christ doth not lighten every man that comes into the world with a saving Light, which are as follow; though in that confused Assembly they could not be so orderly, and with that enlargement urged, as they are here set down.
2. Arg.Whom Christ enlightens with a saving Light into their hearts, he causeth the Light of the glorious Gospel of Christ to shine, to give the knowledge of the glory of God in the face of Jesus Christ, according to the testimony of Paul, 2 Cor. 4. 6. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. He brings life and immortality to light through the Gospel, 2 Tim. 1. 10. And he doth no otherwayes manifest the Grace of God, our Reconciliation, Peace and Salvation, but by the light of the glorious Gospel shining in our hearts; and he that wants this Gospel-light, hath no saving-light, but is lost, 2 Cor. 4. 3. But if our Gospel be hid, it is hid to them that are lost.
But Christ doth not cause this light of the glorious Gospel to shine in the heart of every man that comes into the world, for the Gospel is hid to some, and the light of it doth not shine in their hearts, as the Scripture testifies, 2 Cor. 4. 3, 4. But if our Gospel be hid, it is hid to them that are lost; in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ who is the Image of God, should shine unto them.
Therefore Christ doth not enlighten every one: that comes into the world, with a saving light.
3 Arg. Whom Christ enlighteneth with a saving light, to them is given an understanding to know the Father, 1 John 2. 13 — Ye [Page 18] have known the Father. And the Son, 1 John 5. 20. And we know the Son of God is come, and hath given us an understanding that we may know him that is true, And the Spirit; John 14. 17. Even the spirit of Truth whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, &c. And the things that are freely given them of God, 1 Cor. 2. 10, 12. But God hath revealed them uuto us by his spirit—Now we have received not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. So Matth. 13. 11. He answered and said unto them, (viz. his Disciples) Because it is given unto you to know the myst [...]ries of the Kingdom of Heaven, but to them it is not given. That Light only is saving which discovers these things; to which agrees that saying of Christ, John 17. 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.
But there are some who know not the Father nor the Son, John 16. 3. And these things will they do unto you, because they have not known the Father nor me, Matth. 11. 27. No man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him. Nor the Spirit, John 14. 17. Even the Spirit of Truth whom the world cannot receive, because it seeth him not; neither knoweth him, nor the things of the spirit, 1 Cor. 2. 14. But 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. They have not the Spirit, as was proved before, therefore they cannot discern spiritual things ( [...]) spiritually. Yea further, they cannot discern nor know these things, because their understanding is darkned, Ephes. 4. 18. and as to these things, they are meer darkness, Ephes. 5. 8. Yea, the light that is in them, is darkness, according to the words of Christ, Matth. 6. 23. If therefore the light that is in thee be darkness, how great is that darkness? And Christ himself gives another reason why they cannot know these things, Matth. the 13. & the 11th, Because it is not given to them; It is given to you to know the mysteries of the Kingdom of Heaven, but to them it is not given. And in Matth 11. 25. he tells us plainly it is because they are hid from them. And at that time Jesus answered and said, I thank thee O Father, Lord of Heaven [Page 19] and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
Therefore Christ doth not lighten every man that comes into the world with a saving light.
4. Argum.To such as Christ enlightens with a saving Light, he also gives a spiritual life, such he quickens, regenerates, and makes new Creatures, such as the Light is, such is the Life in men, Joh. 1. 4. And the Life was the Light of men: If the Light be saving, that is, effectually and eventually saving, it quickens and regenerates, and makes a new Creature, according to that in 2 Cor. 3. 18. But we all with open face beholding as in a Glass the glory of the Lord, are changed into the same Image from glory to glory; as by the Spirit of the Lord this saving Light and Life and given together, as John 8. 12. Thou spake Jesus again unto them, saying, I am the light of the world, he that followeth me shall not walk in darkness, but shall have the light of life: A man cannot have a saving Light to see the Kingdom of God, except he be born again, John 3. 3. Jesus answered and said unto him, Verily, verily I say unto thee, Except a m [...]n be born again, he cannot see the Kingdom of God. And hence it is that Christ is a live-making Spirit, 1 Cor. 15. 45. because who soever is enlightened with a saving Light, is also quickened, together with Christ, Eph. 21, 5. You hath he quickened, &c, even when ye were dead in sins, hath he quickened us together with Christ.
But Christ doth not quicken and regenerate every man that comes into the world, every one is not a new Creature, some are born of the flesh, John 3. 6. and are in the flesh. Rom. 8. 8. So then they that are in the flesh cannot please God; some are dead in sin, wherein they walk according to the course of this World, Eph. 2. 1, 2. and have not life, 1 John 5. 12. — He that hath not the Son, hath not life; yea, some do dye in their sins, John 8. 24. I said therefore unto you, that ye shall dye in your sins; for if ye believe not that I am he, ye shall dye in your sins.
Therefore Christ doth not lighten every man that comes into the world with a saving light.
5. Arg.Whom Christ enlightens with a saving Light, to them he also gives Faith; the words of Christ are plain, John 12. 46. I am come a Light into the world, that whosoever believeth on me, should not abide in darkness: Mark, where there is no Faith, there is an abiding [Page 20] in darkness, and so no saving Light; Faith is the Organ of the soul, to receive and let in a saving Light: An unbelieving soul is a dark and ignorant soul; hence it is that Christ who is ( [...]) the beginner of Faith, Heb. 12. 2▪ when he gives his Spirit to illuminate the understanding, and to fill the soul with his marvellous light, he doth also by the same Spirit give and work faith, (for it is his gift, Eph. 2. 8.) whereby the soul is capacitated to receive him as a glorious light to dwell in the heart. And thus Christ by his Spirit and Faith, and no other way, dwells in the heart, irradiating the whole soul with the bright beams of his glorious light, according to these Scriptures. John 14. 16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; but ye know him, for he dwelleth with you, and shall be in you. Eph. 2. 22. In whom you also are builded together for an habitation of God through the Spirit: Eph. 3. 17. That Christ may dwell in your hearts by faith.
But every man that comes into the world hath not Faith, 2 Thes. 3. 2. For all men have not Faith; none believe but such as are ordained to eternal life, Acts 13. 48. And as many as were ordained to eternal life, believed. None can come to (or believe on) Christ, but such as the Father draws, John 6. 44. No man can come to me except the Father which sent me, draw him; nor hath every man that comes into the world, Christ dwelling in him, some are without him, Eph. 2. 12. That at that time (viz. when they were Gentiles in the flesh) ye were without Christ in the world: Some have him not, 1 John 5. 12. He that hath not the Son, hath not life In a word, beleevers only have Christ dwelling in them, John 6. 56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
Therefore Christ doth not enlighten every man that comes into the world with a saving Light.
To these last Arguments I remember not any thing brought by way of answer to weaken any one proof,No Answers given to weaken my Arguments. but that which was their last and chiefest Refuge, was that Text John 1. 9. That was the true Light which lighteth every man that comes into the world, as if the bare urging, or rather wresting of this one Scripture, were sufficient to overthrow all that I had said; For, is not he the true Light, say they? And is not he a saving Light? And doth [Page 21] not he lighten every man that comes into the world?
As I was replying to this Scripture,Their harsh censures wherwith the meeting was concluded. divers of them took liberty to pass many heavy censures upon me, which (before I speak to that Scripture) I shall here set down, that the Spirit by which they are acted, may better be discerned.
Margaret Fell said, Thou art a miserable Creature.
James Brown with great fierceness, Thou art an Enemy of God.
Thomas Davenport said, (but very mildly) Thou hast denyed Christ to day.
Richard Cubhan said, Thou hast denyed the Lord that bought thee; and would undertake to prove that I was one of those false Prophets mentioned 2 Peter 2. 1. And so the Meeting ended.
Since which time I have also met with many harsh censures and reproaches:The fruit of that spirit by which this People are led. The Caoler told me Margaret Fell said I had spoken many blasphemies.
George Fox said, Thou art not a rationable man (that was his own word.)
John Baley a youth in the Town, said, The eternal Judgements of God will fall upon thee, and burn thee up as chaff; thou art worse than a Drunkard.
James Park in my own Chamber said with great vehemency, Thou art a lyar, and a Deceiver, and the Curse of God will be upon thee in thy Bed-Chamber, and Closet, and whereever thou goest, and thou suffers as an evil doer: And afterwards sent me a Paper with his Name subscribed, wherein he hath these expressions;—John Wigans, Thou full of subtilty, Thou enemy of the Light of Righteousness, Christ Jesus, wilt thou not cease to pervert the right way of God, the path of Life? Thou art from the Doore, thou art a Thief and a Robber, thou art a blind Guide; Thou Monster; Thou strange Birth of the Flesh; Thou conceive [...] Chaffe, Thou brings forth Iniquity, and drinks it up; Thou foolish builder, and despiser of the Light, the true Light; thou art in the darkness of thy clouded understanding, contemning the Son of God, and setting at nought the love of God to the world; thou art a doing despite to the true Light, and the Spirit of Grace, accounting it an unholy thing; Thou art a blind Leader of the [Page 22] blind in the ditch, keeping people in the fall, and in the ditch; wo unto thee, thou suffers as an evil doer.
Henry Wood in a Letter to Evan Price, calls me his Priest; with much more of this kind of Language (which I forbear to mention) have I been followed from day to day.
My answer to these great swelling words of vanity,An Answer to their Censures. is, That I am taught not to strive, but to be gentle to all men, 2 Tim. 2. 24 and that I have otherwise learned Christ, than to render railing for railing,Railing not to be rendered for railing. 1 Pet. 3. 9. Yet may I not say to them (as once Christ did to his Disciples) Ye know not of what spirit ye are. Are these the fruits of the Spirit of Christ? Let them shew if they can, where it is written, That he, or any acted by his Spirit, called men,Christ not the [...]e example. even the worst of his Enemies, Monsters, or strange birth of the flesh; or where he ever spake an untruth, or falsly accused any; yet thus they deal with me; for besides that they are not able to prove me a Thief, a Robber, a Deceiver—It is utterly false that I am any mans Priest,Their lies and false accusations or that I suffer as an evil doer; which thing nevertheless they positively assert; but I am moved with compassion towards them, and shall not further insist upon these things, for I pass not for mans day, my judgement is with the Lord in this matter, and I am also perswaded the Lord will in due time rebuke every evil Spirit, whereby some simple-hearted ones may (for a time) be ensnared and led captive by him at his will; onely here it may be necessary to enquire what in most prob [...]bility may be the occasion of these high and peremptory censures.The chief occasion of their censure.
Surely I know no other, (nor do they declare any other) cause then this, viz. That my Assertion and Arguments brought from Scriptures to prove it, do strike at the very Corner-Stone of their building, which being removed, the whole superstructure must unavoid [...]bly fall to the ground.
That which they boldly affirm with highest confidence in their words,What they call the Light with in. and Printed Books, and which is their foundation, is, that the light which is in every man that comes into the world, is Christ, the Redeemer and Saviour, the Lord that bought them, the Eternal, and just one, the tryed precious corner Stone, which God hath laid in Sion, the Spirit, yea the true infallible Spirit that was in the Prophets, and Apostles, the door, the way, the truth and the life, in a word, the [...] spirituale, the All that is [Page 23] to be known and believed;What is their first lye. and this is their [ [...]] first lie; now because I cannot call this the true Jesus (as indeed it is not) and worship an Idol, (as they do) therefore am I charged to be their Enemie, and Christs also, in the fore-mentioned censures, and in much more of the same kind.
To the end therefore that the grand deceiver with his deceipts,Three reasons of the additional discourse of the Light within. yet hid under a disguise may be more easily detected, and that truth (being cleared from mistakes) may be better discerned, and that many simple hearts, who being yet ignorant of Satans devices, are captivated, and led away with the errors of the wicked into pernitious wayes, may be more effectually undeceived and reclaimed, I shall endeavour briefly and plainly to shew,
1. What the light in every man is.
2. Of what use it is, and the utmost it can do.
3. What it cannot do—That if God peradventure may please to give unto any Repentance, to the acknowledging of the truth, they may be recovered out of the snare of the Devil, &c. 2 Tim. 2. 25, 26.
For the better understanding of that which is to be spoken of the light in man,Five particulars premised. it is necessary that these things following be premised.
1. That God is light, 1. Jo. 1. 5. and dwels in the light which no man can approach unto, 1 Tim. 6. 16. and is the fountain and originall of all light. And hence
2. That all light is of God, all light is Gods light, that is, it is his off-spring, he is the Author and efficient cause of it, and thence is called the Father of lights, Jam. 1. 17. And yet
3. That all light is not God, for there are created lights; light was the first distinct part of the whole creation, Gen 1. 13. He made two great lights to rule the day and the night; he made the Stars also, Gen. 1. 16. which are called Stars of light, Psal. 14. 8, 3. Now what God creates, forms or makes, that is not God.
4. As External, proper, sensible light is Gods creature, so also [Page 24] is internal light, intellectuall light, invisible light, both in Angels and men; the Angels, those ministring spirits, those flames of fire, those star-like sparkles of light, are Angels of light, 2 Cor. 11. 14. yet they are but derivative lights, lighted up by the Father of lights, and spirits, Ja 1. 17. Heb, 12. 9. created by him, by whom all things were made, Col. 1. 16. For by him were all things created, that are in Heaven and that are in Earth, visible, and invisible, whether they be Thrones or Dominions, or Principallities, or Powers, &c. So the spirit of man is a light in man, an invisible light, called the candle of the Lord, Pro. 20. 27. formed in man by the Lord, Zach. 12. 1. of which more will be said afterwards.
5. As all derivative lights which God hath made, are subordinate to himself, so are the inferior one to another; the light in man when he was at his best, was far inferior to the light of wisdome and knowledg in Angels, Psal. 8. 5. the light in Angels is far inferior to the light in the man Christ Jesus, as he is the anointed Saviour, and sustains the office of a Mediator; he, as such, is the Sun-light, far above all other lights, lighted up by the Father of lights, in him are hid all the treasures of wisdome and knowledge, Col. 2. 3.
These things being premised, I come to shew what the light in every man is.
The light that is in man may be considered either,
1. With respect to the will and aff [...]ctions;A twofold light within man What the light within is, as it respects the affections. and so it is that inward peace, comfort, joy and gladness, which is opposed to the darkness of inward trouble, griefe and sorrow; and thus I find the Scripture frequently speaking of light and darkness, metaphorically, as Psal. 97. 11. Light (that is joy) is sowne for the righteous, and gladness for the upright in heart. Isa. 50. 10. He that walks in darkness, and hath no light, is one that hath no peace, no comfor, no consolation; when the Jewes were delivered from Hamans conspiracie, they had light, and gladness, joy, and honour, Esth. 8. 16. so Job 18. 5. the light of the wicked (that is their joy and comfort) shall be put out; the Church saith, Micah 7. 8. When I sit in darkness, the Lord will be a light unto me, that is, of joy and comfort.
[Page 25] Or secondly,What the Light in every man is as It respecteth the understanding. the light in every man may be considered, (and so it is spoken of in this question) with respect to the intellectual powers, the mind and understanding; and thus it is, the spirit of every man which is in him, the Father of lights and spirits, doth form a spirit in every man, Zach. 12. 1. Who formeth the spirit of man in him, or as it is Gen. 2. 7. The Lord breathed into man the breath of life, and man became a living soul, agreeable to that of the Apostle, 1 Cor. 15. 45. The first man Adam was made a living soul; so that without this spirit, he could not be a man; now this spirit in every man is the light in every man, according to the testimony of that Scripture, Prov. 20. 27. The spirit of a man is the candle of the Lord, that is, a candle which the Lord hath set up in him to see by, whereof he is the Author and efficient cause.
Mark Reader,The Spirit, or lig [...]t in every man is no [...] the Lord. this spirit or light in every man, is not the Lord, but a candle lighted up by the Lord; this inter [...]al light, in the little world man, is no more the Lord, then the external lights in the firmament are the Lord; nay, it is so farr from being the Lord, the Sun light, that it is lesser, and inferior to the light in other creatures, namely the Angels, as was hinted before, their light of wisdome, reason,The light in every man is infer [...]or to the [...]ight of Angels. and understanding doth farr exceed mans, as the wise womans words to the King do import, 2 Sam. 14. 20. and my Lord is wise, according to the wisdom of an Angel of God, to know all things that are in the earth; and so do those words, Rev. 4. 8. they are full of eyes within; moreover as this light in every man, is inferior to other lights, so it is limited and [...]unded as to the use, and exercise of it, and cannot extend it self beyond its bounds, as will appear by that which followes.
Again,Vis ratiocinativa a [...] facultas intelligendi. this spirit of a man, or light in every man, is the reason, and the understanding of a man, which in the state of mans created integritie, was an ascendant light, shining with pure Beams of light, whereby he was ad [...]pted to know his God that made him, and the end why he made him,What the Light in Adam before the fall could do. and how to answer that end, that is, to know him as God, and glorifie him as God, by yielding just, and perfect obedience unto him; this was the end of Gods making man, that he should serve him, as David argues, Psal. 95. 6. Oh come let us worship, and how down, let us kneel before the Lord our maker, for he is our God &c.
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 [Page 26] exprest ver. 2. Serve ye the Lord &c.
Of this light we may understand Christ to speak, Math. 6. 23. If therefore the light that is in thee, be darkness, how great is that darkness? that is, if thy intellectual eye be blind, how great is thy blindness.
Together with this light set up in man,There is a Law written in every mans heart which shewed him his Creator, and that he was to be served, and how he was to be served, it was necessary that Law should be implanted, and written in his heart, (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, so that by the Spirit, or light set up in him, he could reflect upon this Law, as a rule to every motion, and operation, and understand the reason, and reasonableness of it; yet here by the way it is to be observed, that this Law is not God,This Law is not God. God is the Law-giver, or the Law-writer, whether in the fleshly Tables of the heart, or in Tables of Stone, but the Law giver,Proved. or the Law writer, is not the Law, nor è Contra &c.
The Law was written in the natural mans heart, to be a Rule, according to which he was to obey and worship his God, therefore it is not to be called God, and worshiped as God; its true that the Law, (as also the light) as it is in God the fountain of Wisdom and Justice, is God; but the Law exhibited, and in a manner ineffable, and beyond expression imprest upon, and formed in the heart of man, is not God, as the thing formed, is not the former of the thing. Now God saith of himself, Isa. 45. 7. I form the Light, &c. even as it is said of him, Zach. 12. 1. Who formeth the spirit of man within him. And Gen. 2. 7. And the Lord God formed man; the Hebrew Root [...] formavit, is the same in all the three places, importing, that the things formed are not God that formed them; the like may be gathered from other words, which signifie to create or makeThough the Hebrew words [...] creavit, formavit, fec [...]t, may have a different signification, as appears in Isa. 43. 7. in which verse they are all used: yet this may be gathered from them all, that the the thing created, formed or made, is not the Creator, &c.; the Law of God written in mans heart, is begotten of God, proceeds from him, is his off-spring, as all lights whatsoever are from him, and lead to him, and thence it is that he is called the Father of Lights, Jam. 117. but it is not the Father of Lights who is an infinite and incomprehensible Fountain of perfection and glory, but a borrowed ray or beam of Divine Glory, confined to its Orb, and limited to its uses (as all other lights are) beyond which it cannot go. And thus the Scripture seems frequently to distinguish between God and his Law, as Psal. 1. 2. But his delight is in the Law of the Lord. Psal. [Page 27] 37. 31. The Law of God is in his heart. And Psal. 40. 8. Thy Law is in my heart. 2 Chron. 12. 1. it's said of Rehoboam, He forsook the Law of the Lord. In all which places there is a clear distinction between the Law or Rule given to man, and the Author of it; from all which it is evident, that the Law written in mans heart, is not God.
And thus have we an account of the fullest light that was in man before his fall.
The sum whereof is this;A summa [...]y account of the Light [...] in man before the fall He had the light of a clear understanding to know his Creator, and his whole will contained in that Law which was written in his heart, and the Light of Reason to see how just and equitable it was to yeeld perfect obedience to his will; and thus he could look his God in the face, and come into his presence with delight, and serve him with gladness.
But all the Light that man had in his Created integrity,The Light in man before the fall could not manifest a Redeemer. whether set up in his Spirit, or in the Law implanted in him, was not sufficient to manifest or make known unto him a Redeemer; for as in that state he had no need of a Redeemer, so his Light had neither commission nor power to make one known to him; even as it was with the Angels which never fell, they having no need of redemption, (notwithstanding all their light) had never known the Redeemer, but by means of the Church which stands in need of him, Eph. 3. 10. To the intent, that now unto the Principalities and Powers in heavenly places, might be known by the Church the manifold wisdom of God; so 1 Pet. 1. 12. Which things the Angels desire to look into. And as their Light, so the Light which Adam had before his fall, was so limited and bounded, that it could not extend it self then (nor now, if any had as great a measure as he had) further then to shew how man being perfectly obedient to the whole will of his Creator, might live for ever in the happy fruition of him, as such.
Since the fall of man,The Light in man since the fall, not such as it was before the fall. this Candle of the Lord in him (that is, his Reason and Understanding) is become exceeding dim in comparison of what it was before, as the Scripture testifies, Eph. 4. 18. Having the understanding darkened, being alienated from the Life of God through the ignorance that is in them, because of the blindness of their heart; In the fall the Devil got into this Candle, the mind of man, whereof he hath ever since kept possession, and will [Page 28] keep it still, except a stronger than he cast him out; he is the Spirit that works in the children of disobedience, and so blinds their minds, and darkens their eyes, that they cannot look up to God, or discern the things that concern his glory and their own happiness; but their Candle doth mostly give light downward, to things below, Eph. 2. 2. Wherein in time past ye walked ac [...]ording to the course of this world, according to the Prince of the Power of the Air, the spirit that now worketh in the children of disobedience. 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. Insomuch that it may be said of every man in the fall, how wise soever he may conceit himself to be, That he is a vain, empty man, born like a wild Asses Colt, Job 11. 12. and that he is in respect of man in his Innocency, but a beast; in regard of his ignorance, man that was made like unto God, hath made himself by his fall, like unto a beast, according to that of Solomon, Eccles. 3. 18. I said 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. Yet is not this Light wholly extinct, for then he could not exist, but would cease to be a man; where there is no spirit of a man, there is no man.
So likewise the Law written in mans heart,The Light and Law remaining in faln man, is sufficient to render God righteous when he iudgeth the disobedient which at first was plainly to be read, is not so oblitterated, but that there is sufficient left to render God righteous in his proceedings against men, who do hold that measure of the knowledge of God (which is left in them) in unrighteousness, and to leave them inexcusable before him in the day of the revelation of the righteous Judgement of God, Rom. 2. 5, 6. I say, there is so much of the Eternal Power and God-head manifested and made known to men by the things that are made, that such as like not to retain God in their knowledge, nor to glorifie him so far as they do know him, shall be left without excuse in the day when God shall render to every man according to his deeds, according to Rom. 1. 18, 19, 20, 21. For the wrath of God is revealed from heaven against all ungodliness & unrighteousness of men, who hold the truth in unrighteousness, because that which may be known of God is manifest in them (or to them) for God hath shewed it unto them; for the invisible things of him from the Creation of the world, are clearly seen, being understood [Page 29] by the things that are made, even his Eternal Power and Godhead so that they are without excuse: Because that when they knew God, they glorified him not as God, &c.
In asmuch therefore as there is a Light remaining in every man since the fall, though far inferiour to that which was in man in his innocency, I shall endeavour in the next place further to declare these two things:
1. What this remaining Light can do, or what the utmost uses of it are. And
2. What it cannot do.
There is a fourfold use of the Light that is in every man since the fall.A fourfold use of the Light in every man.
1. To make manifest:
2. To direct.
3. To convince.
4: To feel after God.
First,1. To make manifest. This Light (as the Scripture testifies) searcheth all the inward parts of the belly, Prov. 20. 27. The Spirit of a man is the Candle of the Lord, searching all the inward parts of the Bedy: That is, Whatsoever is most secret in our minds; for as in the Belly natural conceptions are wrought and shaped; so in the Mind Moral Conceptions of good or evil, are wrought and shaped. To this also agrees the saying of the Apostle, (1 Cor. 2. 11.) What man knoweth the things of a man, save the spirit of a man whech is in him? That is, No other man knows what his own thoughts are, or what they are working, but his own understanding. This Spirit of a man sees all the inward motions and outward actions of a man, with a direct act of the understanding, which is called Science; and this simply considered, makes not any thing that is discovered, good or evil: And this is the first use of the Light that is in every man, viz. To make manifest the things of a man to himself.
Secondly,2. To direct This Light in every man is useful for direction in a double respect:
[Page 30] 1. As it looks upon the Law written in his heart, it presents unto him the principles of Justice, Righteousness, Equity, Soberness, and other Moral Vertues, and shews him what is right to be done, according to that of the Apostle, Rom. 2. 14. For when the Gentiles (that is, unconverted Gentiles) which have not the Law, do by nature the things contained in the Law, these having not the Law (that is, formally published and preached unto them) are a Law unto themselves: Which shew the work of the Law written in their hearts, their Conciences also bearing witness, &c.
2. As it looks upon the works of the Creation, which are seen, such clear beams of the God-head may be understood by the things that are made, as might direct and induce man to glorifie God as God; which the same Apostle, Rom. 1. 18, 19. makes the ground of the Righteousnesse of God in that dreadful Revelation of his Wrath against all ungodlinesse and unrighteousnesse of men, (who ever they be) who hold the Truth in unrighteousnesse; Because that which may be known of God, is manifest in them, (or to them.) But how or where hath God manifested this to them? The Apostle answers in the next words, Verse 20. For the invisible things of him from the Creation of the world, are clearly seen, being understood by the things that are made, even his Eternal Power and God-head, so that they are without excuse. So that, though every man have not a Light in him that is able to save him, (as will be further cleared hereafter;) yet he hath so much as will make him guilty, and leave him without excuse.
Thirdly the light in every man is useful for conviction,3. To convince. for though (as was said before) when it looks upon the things of a man with a direct act, it makes nothing good, or evil, yet when it reflects upon the Law within, which shall be the Rule of every motion, and operation, and compares the Action done, with that Law, the goodness, or evilness of it is discovered, according as it bears conformitie,What Conscience is. or non-conformitie thereunto; and now Science, or a bare knowing of an Action done, is become Conscience; for this reflex Act of the soul is called Conscience; that is, a knowing, together with something else, as when the understanding considers what is done, in conjunction with a Law, [Page 31] according to which it ought to be done; thus the Spirit of a man, which is the Candle of the Lord, doth manifest the deed done, and the Law discovers the quallitie of the Action, according to that of the Apostle,The knowledg of sin is by the Law. Rom. 3. 20. By the Law is the knowledg of sin; were there not a Law, there would be no Transgression, and were not the Law looked upon, and the Action compared with it, there would be no such thing as Conscience; but when deeds are laid before the Law, as a Glasse shews not only the face, but the spots that are in it, so it will give a true report of their regularitie, or irregularitie, of their goodness, or badness; and suitable thereto will its Sentence be, and Answerable to the Sentence the Law pronounceth, will be the excusations or accusations 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 mean while excusing, or accusing one another.
Hence I say it comes to passe, that when a man, a meer natural man, refuseth to follow this light of direction, in doing what is right,What is the Lord [...] Witness in all men. he is convinced in himself that he guiltie, his Conscience troubleth him, and judgeth him, and is a Witnesse for the Lord that he is righteous when he judgeth, according to that saying of the Apostle, Rom. 3. 19. Now we know that what things soever the Law saith, it saith to them who are under the Law; that every mouth may be stopped, and all the world may become guiltie before God, or be subject to the judgment of God, not having a word to object, why Sentence should not be executed, because they have Transgressed.
This light was that which manifested to Adam his Transgression,What it was that manifested to Adam and Juda [...] their transgression. convinced him of his guilt, tormented him with fear, and made him hide himself from the presence of the Lord, Gen. 3. 10. I heard thy voice in the Garden, and was afraid, because I was naked, and I hid my self; and as it was then, so it hath been ever since, and will be still, that if any man transgresse that Rule, and Law that is written in the heart of every natural man, there is a light set up in his conscience which will accuse him, be a witness against him, torment him, and condemn him, according to that testimonie before mentioned, Rom. 2. 15. and 1 Joh. 3. 20. this manifested to Judas his sin, and caused him to bring again the money, and confess he had sinned.
And more then this is not needful by way of Answer to H. W. [Page 32] or any other person, demanding where that witness is that doth condemn, and what that was which caused Judas to bring again the money, and to confess that he had sinned, in that he had betrayed the innocent blood.
Fourthly,4. To feel after God as Creator. there is yet a further use of this light, common to all men, it doth not only make manifest, direct and convince, but is able also to know much of God as a Creator, and Law giver, at least his eternal power and Godhead, by the works of the Creation which are seen; Rom. 1. 19, 20. and to feel, and seek after him, as such, Acts 17. 27, 28. That they should seek the Lord if happily they might feel after him, and find him, though he be not farr from every one of us, for in him we live move, and have our being &c.
Thus for the light in all men, or common to all men good and bad, believers and Infidels, may go & serve for the fore mentioned excellent uses, even since by trasgression man fell from his created integritie, the sum whereof is briefly this.
Every man hath a light springing up with him in his natural birth,The su [...] of that which the Light in every man since the fal can do. whereby he is enbabled to see himself quite thorow, and to know all his own inward motions, and outward actions, and to look upon things that are made without, and upon a Law of works within, written in his heart, and thereby we know something of his Creator, and of his own dutie, what is right to be done, [...]d not only so, but by reflecting upon that Law, he may see the regularitie, or inregularitie of his own actions, and according to their conformitie or non-conformitie thereto, may have peace, (a legal peace) or trouble in his conscience, and this it may do where Christ as the way, the truth, and the life, is not so much heard of, thus it was with Adam, the light, and Law within him first convinceth him of sin; troubles, and torments him so, that he runs to hide himself from the presence of God, Gen. 3. 10. I was afraid, and hid my self, before the promise of grace was held forth in the seed of the woman, ver. 15.
And thus having declared how much is to be acknowledged concerning the light within common to all men,The Light in every man is a great, an excellent and necessary Light. whereby it evidently appears to be a great, an excellent, and in many respects a very necessarie light; I proceed to speak of the second branch namely,
[Page 33] What the remaining Light in every man cannot do.2. What it cannot do since the fall.
But first by the way it ought to be remembred, that the light whereof we speak, (whether we respect the Candle-Light of mans spirit, or the Light of the Law written in his heart) is a natural Light,It is a n [...] tural light. that is a Light that is in the nature of all men; for though it be true, that if this Light be considered abstractly, and apart,Perse, or sensu diviso. or with respect to its Author, and efficient cause, the Father of Lights and Spirits, it is Spiritual, in which sence not only the Law as the Apostle speaks, Rom. 7. 14. but all Light whatsoever may be called Spiritual; yet when this Light is considered as united to its subject,Subjective, or sensu Composito: and by the Law of Creation, according to the good pleasure of the Creator, put into the nature of man, for the enabling him as a man to perform that obedience which God requires of him, for his own glory, thus it is a natural Light, or a Light flowing from the principles of nature, without which (as was said before) there could not be a man; so that as there is a natural man, (1 Cor. 2. 14.) a natural mind, a natural understanding, a natural conscience, so is there a natural Light in man.
This is evident from the Apostles words Rom. 2. 14. For when the Gentiles (that is unconverted Gentiles) which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law to themselves. Mark here, they do the things contained in the Law, but how? the Apostle answers, ( [...]) by nature, that is, by the Light of nature, or by natural internal Light, there being no other inward guide, but Light; so when the Apostle saith, 1 Cor. 11. 14. Doth not nature it self teach? &c. It must be understood of inward Light, which is natural; and it remains, that I shew what this Light cannot do.
Notwithstanding this Light of nature, remaining in man since the fall,In what respects the light within every man is Insufficient. be an excellent Light, and very useful, as hath been said, yet in several respects it is [...]o deficient, and useless, even in those things that concern his everlasting happiness, that unless the help of a greater Light be given in for his reliefe, he will perish everlastingly.
[Page 34] For first,1. It cannot bring, any man to life it is utterly unable to bring any man to life that doth most exactly obey, and follow it, its true the Law which is a Light in a natural mans heart, was ordained to life, that is, to be a Rule, which if man had obeyed, he should have had life as a just and equal reward of his obedience, according to that of the Apostle, Rom. 7. 10. The Commandment which was ordained to life, &c. and Rom. 4 4. Now to him that worketh, is the reward not reckoned of Grace, The tenor of the Law of Works. but of debt. And this was the tenor of the Law, Do, and live, as the Scripture testifies, Rom. 10. 5. For Moses describeth the righteousness which is of the Law, that the man which doth those things, shall live by them: But when sin entred into the world by Adam, and death by sin, and so passed upon all men, for that all have sinned in him, according to Rom. 5. 12. Wherefore as by one man sin entred into the world, and death by sin, and so death passed upon all men, [ [...]] in whom all have sinned.
Now I say, Adam is driven out of Paradice, and a flaming sword that turns every way, guards the way of the Tree of Life, that neither he, nor any of his posterity (over whom the death reigned, though they had not sinned after the similitude of Adam [...] transgression, Rom. 5. 14.) could enter into the Life by the Gate of doing or working, as the Apostle teacheth Rom. 3. 20 Therefore by the deeds of the Law there shall no flesh be justified in his sight; for now all being under sin, Rom. 3. 9. and subject to the judgement of God, Rom. 3. 19. the Law can only make known the transgression to the sinner, Rom. 3. 20. for by the Law is the knowledge of sin, but cannot offer the least help, grace, mercy, compassion or life, it wounds him, and leaves him, but pours in neither oyle nor wine, that's the work of Jesus Christ the good Samaritan, by whom comes grace and truth, John 1. 17. it knows nothing but pure Justice, can speak nothing but wrath and the curse to the offender, according to that Rom. 4. 15. Because the Law worketh wrath; & Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law, to do them. Nay, though Adam after the first transgression had turned, or any of his posterity should turn to the Candle-light of their own spirit within them, and by the help thereof to the Light of the Law written in their hearts, and should most exactly obey it as their Rule, and never offend it more, which neverthelesels since the fall it is imposble [Page 35] for any man to do; yet so weak is the Law, that it could not give them life, as the holy Spirit testifieth, Gal. 3: 21. If there had been a Law given which could have given life, verily righteousness should have been by the Law. And Gal. 2. 21. If righteousness come by the Law, then is Christ dead in vain. I say, such is the weakness of the Law, that it cannot give life, not in respect of it self, (for it is holy, just and good, Rom. 7. 12. and able to give life to the doers of it) but in respect of its subjects, who through the weakness of the flesh, cannot fulfil it, Rom. 8. 3. For what the Law could not do in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.
Secondly,2. It cannot discover the Redeemer, it knows nothing of the Gospel Mystery. As the Light of which we speak, cannot give, nor lead to life, so it knows not, nor can make any discovery of the Redeemer, who only can give life; it is not acquainted with the precious Gospel-Mysterie hid in God, it knows nothing of the good pleasure and purpose of Grace in God to restore faln man to life and communion with himself by Jesus Christ.
For the clearing whereof, let it be observed, That the Scripture doth abundantly testifie,
1. That God purposed in himself from Eternity to restore man to life by Jesus Christ,Which is cleared in several particulars. and no other way (who therefore is most rightly callled the repairer of the breach, the restore [...] of paths to dwell in, Isa. 58. 12. and the restorer of life, Ruth 4. 15.) And
2. That Christ only can give a new life; and 3. That he onely is the way to the Father, as may be seen in these few instances, Eph. 1. 4. According as he hath chosen us in him before the foundation of the world—5. Having predéstinated us unto the Adoption of Children by Jesus Christ unto himself, according to the good pleasure of his will. Chap. 3. 11. According to the Eternal Purpose which he purposed in Christ Jesus our Lord. That Christ only can give life, see 1 Cor. 15. 45. And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit. John 10. 20. I am come, that they might have life, and that they might have it more abundantly. Ver. 28. I give unto thee Eternal life. John 6. 57. He that eateth me, even he shall live by me. 1 Jo. 5. 12. He that hath the Son, hath life, &c. And he also is the new and living way to the Father, Heb. 10. 19, 20. Having therefore [Page 36] Brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way whic [...]h he hath consecrated for us, through the vail, that is to say, his flesh. None knows the Father but the Son, and he to whomsoever the Son will reveal him, Matth. 11. 27. Nor can any come to the Father, but through this new and living way. Theres no other entrance into the Paradise of God, and to the Tree of Life, but onely by Jesus Christ, Rev. 2. 7. And therefore such Teachers as (excluding the Mediator) do affirm, That as Adam fell from God by departing from the Light within him, even so is he recovered and restored by returning and yeelding obedience to that Light within; do lead people from Christ Jesus the true way, to the Law, that old deadly Gate, through which it is impossible for any of the sons of Adam to enter and live. They that would lead men unto God by a perfection of obedience in themselves, and not by saith in a crucified Christ, as the only way into the holiest, instead of bringing them into. Heaven, to life and peace with God, do shut up the Kingdom against them: No man by the endeavours of the highest perfection of Reason, or natural speculations of the Divinity, will ever find accesse to God upon a Mercy-seat, until he come to acknowledge the flesh or dead body of Christ to be the only way consecrated and prepared for him, Heb. 10. 29, 30.
2. That the Light that is in every man knows not this mysterie of Christ, nor is able to make any discovery of it, as is evident from Eph. 3. 9. where the holy Spirit testifies, That it hath been hid in God from the beginning of the World: And to make all men see what is the fellowship of the Mysterie which from the beginning of the world hath been hid in God, who created all things by Jesus Christ, to the intent that now unto Principalities and Powers in heavenly places, might be known by the Church the manifold wisdom of God.
Mark here, it was hid from the beginning of the World; so that neither all the Light in Adam in his innocency, nor in the holy Angels, knew it, how much less could the Candle-light of mans Spirit since the fall, by any force remaining in it, enter into this great secret? Doth not Christ himself tell us plainly, That these things are hid from the wise? Matth. 11. 25. I thank thee. O Father, Lord of Heaven and Earth, because [Page 37] thou hast hid these things from the wise and the prudent, and hast revealed them unto babes. And doth not Paul say when he preached the Gospel, That he spake the wisdom of God in a Mysterie, which none of the Princes of this World knew, 1 Cor. 2. 7, 8. But we speak the Wisdom of God in a Mysterie, even the hidden Mystetie which God ordained before the world to our glory, which none of the Princes of this world knew; for had they known it, they would not have crucified the Lord of Glory? And doth not the same Paul, who was a learned man, brought up at the feet of Gamaliel, and instructed according to the perfect manner of the Law, Acts 22. 3. And as touching the righteousnesse thereof, blameless, Phil. 3. 6. plainly declare, That before his Conversion (notwithstanding all his Light and Learning, and all his care to follow that Light to the utmost, for he had lived in all good Conscience before God until that day, Acts 23. 1.) he was ignorant of these things, and utterly unable with all his natural and acquired parts, to come to the knowledge of them: Why else (if it was not so) did he so violently persecute the Saints, as appears at large in Acts 8. 3. & 9. 1. and 22. 5, 9, 19, 20—and 26. 10, 11. And how else could he think with himself, That he ought to do many things contrary to the Name of Jesus of Nazareth, Acts 26. 9. And kick against the pricks, and persecute the Lord Jesus, ver. 14, 15. But that the Light within (which he was faithful to) was unable to make known unto him the true Jesus, and that it was so, he himself doth yet further declare in those words, Who are thou Lord? Acts 26. 15. and in 1 Tim. 1. 13 [...] where he confesseth he had been a blasphemer, a persecutor, and injurious, yet had obtained mercy, because he did it ignorantly in unbelief.
Thirdly,3. It knows not the law of fa [...]th. As the Light in every man knows not the Redeemer, who according to Gods Eternal Purpose, is the Author of Eternal Salvation to all them that obey him, Heb. 5. 9. So it is altogether unable to discover the way and means whereby the Redeemer, and with him life and happiness is to be received and enjoyed; that is, it knows nothing of the Law of Faith mentioned by the Apostle, Rom. 3. 27. The tenor whereof is this, That whosoever believeth in Jesus Christ,The tenor of the Law of Faith. shall not perish, but have everlasting life, according to John 3 15, 16. For God so [Page 38] loved the world, that he gave his onely begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. The knowledge of this Law sprung not up with mankind in nature, it was not written in the heart of natural man as a thing just and equal. Adam's Light onely shewed him what was just to be done, and when he had sinned, convinced him, and passed sentence upon him, and there left him in his misery, not affording any direction or help for his recovery, which made him fear, and hide himself, Gen. 3. 10.
Then was the great fountain of free Grace opened, and by the occasion of the transgression and misery of man, this Law of Faith was added, and founded upon Christ in that Gracious Promise, Gen. 3. 15. The seed of the woman shall break the head of the Serpent; The law of Faith is not natural but supernatural. this Law is not natural, but supernatural, not springing up together with man, as that of works, but added to shew the exceeding riches of the Grace of God in his kindness to poor sinners through Jesus Christ, Eph. 2. 7. which is as farr above the reach of a natural man to know, as the Heavens are above the Earth, yea as the thoughts of God are above the thoughts of man, Though vain man would be wise, yet he is born like a wild Asses Colt, Job 11. 12. Its above the reach of his reason, to conceive how Faith in a crucified Christ, should be the way to save a sinner; and hence it is, that the preaching of a Christ crucified, for the obedience of Faith, is to the Greekes soolishness, 1 Cor. 1. 23. he is not able by all his Candle-light, to discover this misterie of the hidden wisdom of God, according to that divine Testimonie, 1 Cor. 2. 9, 14. Eye hath not seen, nor Eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him; but 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; the truth hereof will yet further appear, by considering that Querie, Acts 2. 37. Men and brethren, what shall we do? and that of the Gaoler, Acts 16. 30. Sirs, what must I do to be saved? which do clearly argue, that these men now prict in their hearts, and wounded in their consciences, had no sufficient Light, nor understanding, to direct themselves to a remedie, and therefore they ask, What shall we do.
[Page 39] And as this Light cannot discover the Law of Faith, 4. I [...] cannot convince a man that his not believing in Christ is a sin. so it cannot convince any man, that his not believing in Christ is a sin; this is the proper work of the Spirit, the Comforter, as the Scripture testifies, John 16. 7, 8, 9. Nevertheless I tell you the truth, it is expedient that I go away, for if I go 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 will reprove (or convince) the world of sin, and of righteousness, and of judgment; of sin, because they believe not in me, &c.
In as much then as it is clearly manifest,What light it is that can discover these great Mysteries. that the natural man with all his Light, is unable to reach these great misteries, this gives occasion to speak somewhat briefly of that light which can reveal and make them manifest, which will be found to be a Light, as far exceeding the Light of the natural man in glory, as the ministration of the Gospell exceeds the ministration of the Law in glory: 2 Cor. 3. 11. For if that which is done away be glorious, how much more that which remaineth is glorious? as the things discovered, to wit, the glorious Gospell of Christ, the knowledg of the glory (that is the goodness and mercy) of God in the Face of Jesus Christ, 2 Cor. 4. 6. are more glorious, so is the Light discovering them,It is the light of Christ Jesus as Mediator, which irradiates the soul with the knowledge of Gospel Mysteries hence it is called the marvellous Light of God, 1. Pet. 2. 9. and it is no other then the Light of Christ Jesus as Mediator between God and man, 1 Tim. 2. 5. which doth irradiate the soul of man with the knowledg of these great misteries, agreeable to that of the Psalmist, Psal. 36. 9. In thy Light we shall see Light: He is given to be a Light of the Gentiles, Acts 13. 47. He only being in the Bosome of the Father, can reveal him, according as himself doth witness, Math. 11. 27. Neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him, Joh. 1. 18. No man hath seen God at any time, the only begotten Son which is in the Bosome of the Father, he hath declared Him.
The invisible, and inaccessable God coming down in the man Christ Jesus, which is the great misterie of godliness, God manifest in the flesh, 1 Tim. 3. 16. makes all the glory of his goodness and mercy to appear in the Face of Jesus Christ: as he said to Moses, Exo. 33. 19. I will make all my goodness to pass before thee; hence he is said to be the brightness of his glory, Heb. 113. now as Christ is the shining forth of the Fathers glory, so it is he only, [Page 40] that shines into the hearts of all that believe on him, the Light of the konwledge of the glory of God; as in the first creation God made all things by the word, so in the new creation, or new creature all things wrought by the Word made flesh,The great Agent by which Christ works, is his Spirit. who is the one Mediator between God and man, 1 Tim. 2. 5. and the great Agent by which Christ workes, is his Holy Spirit, that Spirit which the world never saw, nor can receive, Joh. 14. 17. By this Spirit sent forth he doth reveal the misterious things of the Gospel, even the hidden wisdom of God concerning Christ and the new creature, which was not written in the heart of man, nor could be known by the wisdom of this world, as it is evident in 1 Cor. 2. 9, 10, 11, 12. Eye hath not seen, nor Ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him, but God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea the deep things of God, even so the things of God knoweth no man but the Spirit of God; now we have received not the Spirit of the world, but the Spirit which is of god, that we might know the things that are freely given to us of God; thus the same Apostle saith, that his knowledg in the misterie of Christ was revealed unto him by the Spirit, Eph. 3. 4, 5. Christ doth no other way inlighten the eye of the understanding but by his Spirit: Eph. 1. 17. 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 inlightned, &c.
This is that Spirit that teacheth all things, John. 14. 26. that guides into all truth, Joh. 16. 13.
And because none but new creatures can receive this new Light,None partakers of this Light, but new Creatures. according to Joh 3. 3. Except a man be born again, he cannot see the kingdom of God, therefore this Light is to all that have it, the Light of life, Joh. 8. 12. He that followeth me, shall not walk in darkness, but shall have the Light of life; the same Spirit that inlightens, doth regenerate and renew, Tit. 3. 5. According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, and so not every man that comes into the world, but he that is born of the Spirit, Joh. 3. 5. and made a new creature, 2 Cor. 5. 17. (according to that Gospel-promise, Ezek. 36. 26 A new heart will I give you, and a new spirit will I put within you) is inlightned with the marvellous Light of Christ.
[Page 41] By this Spirit also doth he write this new Law of Faith in their hearts,The law of faith is writ [...]ten in the he [...] of a new cre [...]ture. called the Law of the Spirit of Life which is in Christ Jesus, Rom. 8. 2. according to that of the Apostle, Heb. 8. 10. I will put my Laws in their minds, and write them in their hearts: where he speaks not of the Law of works, which is writ in the Natural mans heart, but of the Law of the new Covenant, which the Apostle is there treating of, and which God would put into their hearts, who were in Covenant with him, and whose sins and iniquities he will remember no more. Neither doth he onely give a new life, a new light, a renewed spirit,The Spirit himself dwe [...] in the heart a new creatur [...] and write his Laws in their hearts by his Spirit; but (that he may cause them to walk in his ways, Ezek. 26. 27. and that they may have help in themselves, Job 6. 13.) he gives the Spirit himself to dwell in their hearts, as the same Scripture (Ezek. 26 27) testifies: And I will put my Spirit within you. So Gal. 4. 6. And because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father: and so they become one spirit with the Lord,The Spirit is that witness that every b [...]liever hath i [...] himself. 1 Cor. 6. 17. He that is joyned to the Lord is one spirit. And this is that witness that every believer hath in himself, 1 Joh. 5. 10. He that believeth on the Son of God, hath the witness in himself; a witness that he is the childe of God, Rom 8. 16. The Spirit it self beareth witness with our spirits, that we are the children of God. And while he looks at, and believes on a Christ without him, as having done all in his own person for him, according to Rom. 4. 25. Who was delivered for our offences, and raised again for our justification. Rom. 8. 3. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinfull flesh, and for sin condemned sin in the flesh. Heb. 9. 26. And now in the end of the world hath he appeared to put away sin by the sacrifice of himself. And Heb. 10. 12. But this man after he had once offered sacrifice for sins for ever, sate down on the right hand of God. He also knowes and hath a witness in himself, that Christ dwels in his heart, Eph. 3. 17. and lives in him, as Paul witnessed, Gal. 2. 20. Nevertheless I live, yet not I, but Christ liveth in me. And he is the habitation of God through the Spirit, Eph. 2. 27. In whom ye are builded for an habitation of God through the Spirit. 1 Joh. 3. 24. We know that he abideth in us by the Spirit which he hath given us.
From that which hath bin said,What the great mistake [...] of this people is. it doth plainly appear, that the mistake of this people is very grosse, who call the light in every man Christ, and worship it as the Redeemer, and the Lord that bought them; whereas indeed (as hath been cleared) this light in every man is but the spirit of a man, and the law written in his heart, from the [Page 42] terrour and condemnation whereof the Lord Jesus came to deliver.
It also appears, [...] worship the [...]t in every [...] as the [...]deemer, is [...] worship an [...]ol. that to worship this light as the Redeemer, is to worship an imaginarie and fictitious Christ, and indeed an Idol, and in effect to deny the person of the true Jesus, who is Emmanuel, God and man in union, who in his own person without us, not in ours, hath by one offering, once for ever, wrought eternal redemption for us, Heb. 9. 12. By his own blood, he entred in once into the holy place, having obtained eternall Redemption for us; [...]rist is the [...]ject of faith. and is the alone object of Faith: yea, hence it will follow, that whosoever affirmeth (as this people doe) that the light in every man is Christ, is a deceiver, and an Antichrist, [...]ho is a de [...]iver and an [...]tichrist. such as the Apostle speaks of, 2 Joh. 7. For many deceivers are entred into the World, who confess not that Jesus Christ is come into the flesh. This is a deceiver and an Antichrist, whom the Saints are forbidden to receive into their house, or to bid them God speed, Verse 10. Receive him not into your house, neither bid him God speed.
But of these and other usefull Inferences, more fully after the answering of an Objection or two, wherein all their seeming strength lies, and whereon their greatest confidence is built.
Against that which I have said, [...]n Objection [...]om Joh. 1. 9. [...]swered. there is nothing more frequently urged then that one Scripture, Joh. 1. 9. That was the true light which lighteth every man that cometh into the world. This Scripture they account to be an invincible proof of their fundament all Assertion; which in their words and writings is thus held forth: this light is Christ, God, the Lord God, and the Lamb, the object of faith; and this true light which is Christ, lightens not some, but every man coming into the world; And therefore it must needs be saving. And that this light can be meant of no other then of Christ, they further alledge Joh. 8. 12, 35, 36. where it is plainly exprest, that Christ is the light of the world.
Because I observe that that subtil Adversary Satan doth get the greatest advantage against many weak and unstable souls, through their misunderstanding and wresting of these Scriptures, in the mean while being ignorant of his devices; I shall indeavour, according to my measure, to declare the minde of Christ in them: that if it be the will of the Lord, such as are taken captive by him, may escape out of his Snares.
When it is said, that that was the true light which lighteth every man that comes into the world; two things must be considered.
(1) Who this true light is.Two things to [...]e considered [...]oncerning [...]e true light.
(2) How he lighteth every man that comes into the world. For the first, the Scriptures do witness, that this true light is the [Page 43] Word God, The true l [...]g is the Word God the Creator. Not as God [...] by whom the world was made: for as it is said, Joh. 1. 1. In the beginning was the Word, and the Word was with God; So that which is spoken of in the 2, 3, 4, 5, 7, 8, 9, 10. verses following, is to be referred to the Word God the Creator of all things, and not to the Word, as the Word is made flesh, as ver. 14. or as the Word is God manifest in the flesh, as, 1 Tim. 3. 16. or as the Word is in union with the humane nature, according to his name Emmanuel, Matth. 1. 23. Let the impartial and unprejudiced Reader consider what is said in every verse, and I doubt not but he will finde it according to the report given, as in the 2 verse, it is said, The same was in the beginning, that is, the same Word God, distinct from the humanity; and so it is in the verse following. As in the 3. verse, All things were made by him; that is, by the Word God, in the 4. verse. In him was life, and the life was the light of men: That is, God the Word, the Creator, who gives life and light to all men, according to that in Acts 17. 28, 29. In him we live, move, and have our being; and we are all his offspring, in the 5. verse. And the light shineth in darkness, and the darkness comprehended it not: That is, The Word God, as it is explained in the 10. verse, He was in the world, and the world was made by him, and the world knew him not. Though the Word the Creator shined as light in the world, and was not far from every one of us, as the Apostle speaks, Acts 17. 27. and had set up a Candle in them, whereby the eternal power and Godhead might be known by the things that were made; yet such was the darkness of men, that they did not comprehend and acknowledge him.
In the 7. and 8. verses it's said, John was sent to bear witness of that light, that is, of the Word God, to wit, that God the Word was come to manifest himself in the flesh; he bare witness, that the light which was in the world, and by whom the world was made, and whom the world knew not, was now come to appear in the flesh. It's true, that John also bare witness of Christ in both natures; as when the Word was made flesh, verse 14. it's said in the 15. verse, John bare witness of him: and afterward, when he saw Jesus coming unto him, he saith, Behold the Lamb of God, which taketh away the sins of the world, verse 29. Where he speaks of him as the Word made flesh, and Tabernacled amongst us: But in the verses before mentioned, he onely asserts, and proves his Divinity. In like manner are we to understand the 9 verse, That was the true light, that is, the Word God, the Creator and former of all things, Isa. 40. 28. was (to wit, in the beginning, for thither the Verb in the Original in every verse, doth carry us) the true light; not a borrowed, or derived light, but the [Page 44] fountain and original of all light; according to that Scripture, 1 Joh. 1. 5. God is light, and in him is no darkness at all. This I say is proper to the Creator, who is the fountain of Life and Light to all beings according to their capacities; whereas Christ as Mediator, deriveth Light from the Father, as he doth Life and Subsistance, as he himself doth witness, Joh. 6. 57. I live by the Father, &c. And thus we see who this true light is, Viz. The Word God. And hence it may be that the word Christ is not once named in any of the first 9. verses of the first of John, but only the Word.
2. How doth he lighten every man that cometh into the World?How the true [...]ight lighteth [...]very man that [...]ometh into [...]he World. The Word God, or God the Word, as Creator of all things, doth lighten every man that cometh into the world, by setting up in every man a Spirit, by which he lives; which is called the Candle of the Lord, Prov. 20. 27. and by writing a Law in his heart, of which Spirit and Law I have spoken before.
This is a true and faithful account of the Light that Lightens every man.
2. Objection.But doth not Christ say expresly, Joh. 8. 12. I am the light of the World? and is not the Word, and the true light of whom John bare witness, Christ?
Answer.That the true Light that lighteth every man that cometh into the World, is the Word, as such, I have already proved. And further I say, according to Joh. 1. 14. That the Word was made flesh, and tabernacled amongst men, and they beheld his glory, the glory as of the onely begotten of the Father:The word made Flesh is only called Christ. and being imbodied in flesh, he is thenceforth, and so considered, called Christ the Lord, or the Lords Christ, Luke 2. 11, 26. For unto us in born this day in the City of David a Saviour, which is Christ the Lord. And it was revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lords Christ. And no otherwise doth he bear that name, but as he is the Word made flesh, to be seen, and beleeved on: it is not the Word alone, nor the flesh alone, but the Word and flesh in union, that is called Christ, Joh. 1. 41. We have found the Messias, which is being interpreted, the Christ; And is a light to lighten the Gentiles, Luk. 2. 26, 32. And it was revealed unto him by the holy Ghost, that he should not see death, before he had seen the Lords Christ: A light to lighten the Gentiles, and the glory of thy people Israel. Till then, there was no such thing as a Christ, or a light to the Gentiles, but only in a promise.
The Word being thus made flesh,The Word made flesh, doth only bring life and mortality to light. manifested and seen, 1. Joh. 1. 2. brought life and immortality to light through the Gospel, by his appearing, 2 Tim. 1. 9, 10. Who hath saved us, and called us with an holy calling, [Page 45] not according to our works, but according to his own purpose and grace which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light through the Gospel. Now that purpose of grace and love, (which was in the Fathers bosom before the world began, which was promised, Gen. 3. 15. The seed of the woman shall break the head of the serpent; and from that time believed and expected by all the faithful) appears by this manifestation of God in the flesh, Tit. 2. 11. For the grace of God that bringeth salvation to all men hath appeared. And 3. 4. But after that the kindness and love of God our Saviour toward man appeared, &c.
And thus is Christ said to come a light into the world,The Word made flesh [...] doth only lig [...]ten savingly those that blieve on hi [...] not to lighten every man that comes into the world, but onely those that believe on him, according to that testimony, Joh. 12. 46. I am come a light into the world, that whosoever believeth on me should not abide in darkness. This also is that light mentioned Joh. 3. 19. And this is the condemnation, that light is come into the world, and men loved darkness rather then light. And Joh. 8. 12. I am the light of the world, &c.
This Word made flesh is he that was promised to be a covenant to the people,The Word made flesh is given for a Covenant. and a light to the Gentiles, Isai. 42. 1, 6, 7. Behold my servant whom I uphold, mine elect in whom my soul delighteth; I have put my Spirit upon him, he shall bring forth judgement to the Gentiles. I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles, to open the blinde eyes, The light g [...]ven by the Word made flesh, is far more excelle [...] then the lig [...] set up in ever [...] man, by the Word the Creator, &c. Who brings into the world a life and light far exceeding that light and life that was set up in every man that comes into the world by the Word the Creator: which more excellent life and light brought in by the Son, none receive but such onely as receive the Son, Joh. 1. 12. and are born again, Joh. 3. 3. 1 Joh. 5. 12. He that hath the Son, hath life; and he that hath not the Son, hath not life. He also that hath the Son hath light, Eph. 5. 14. But till a man be born again, he cannot see the kingdom of God, Joh. 3. 3. nor perceive the things of the Spirit, 1 Cor. 2. 14. But 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: but is dead in trespasses and sins,The misunder [...]standing of Joh. 1. 9. is from a neglect [...] of a distinct consideration of the Word, and the Word made flesh. Eph. 2. 1, 5. and darkness, as to this new life, and Christ, Eph. 5. 8.
The neglect of this distinction of the Word, and the Word made flesh, (which is so plainly set down in the Scripture, as hath been shewed) and of the properties belonging to either of them, is the ground of the great mistake of many, who not considering what is testified [Page 46] of the Word as Creator, do confound that light which is set up by him as such, in every man, with that light which he gives as he is the Word made flesh.
And thence do call that light Christ, and so saving, which is but the spirit of a man, and the law written in his heart, springing up with his nature in the Creation; and therefore can neither be Christ, nor saving, as hath been already proved.
That there ought to be care thus to distinguish, [...]e necessity the fore [...]entioned [...]stinction [...]ared in [...]ree parti [...]lars. it will be made further evident by considering these following particulars.
1. That Christ is the onely Mediator between God and man, as the Scripture testifies, 1 Tim. 2. 5. For there is one God, and one mediator between God and man, the man Christ Jesus.
2. That in Christ there are two whole, perfect and distinct natures, the Godhead and the Manhood, inseparably joyned together in one person; which is an Article of faith to which the Scriptures give full testimony, as may be seen in these few instances: Luke 1. 35. And the angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God. Col. 2. 9. For in him dwelleth all the fulness of the Godhead bodily. Gal. 4 4. But when the fulness of time was come, God sent forth his Son made of a woman, made under the law. 1. Tim. 3 16. And without controversie great is the mystery of godliness, God manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. Rom. 1. 3, 4. —Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.
3. That Christ is often mentioned where the two natures, inseparably joyned together in his person, are distinctly spoken of; that is, the matter may respect, and be applicable to the properties of one nature, and not of the other: as when he saith, I and my Father are one, Joh. 10. 30. he speaks of his divine nature; but when he saith in the same chapter, vers. 15. I lay down my life for the sheep, he hath respect to his humane nature. As he is God, he is equal with the Father; as he is man, he layeth down his life for the sheep: and yet one and the same Christ, who is God and man, speaks in both places. This is also evident in Phil. 2. 6, 7, 8. In like manner when Christ saith, I am the root and off-spring of David, Rev. 22. 16. he speaks distinctly of both natures: he is the root of David, as he is God; the off-spring of David, as he is man. So when it is said of the Son, Heb. 1. 2. That [Page 47] the world was made by him; and in the next verse, that by himself he purged our sin: we must distinguish, and say, The world was made by him as God, and he purged away sin as Mediatour by the sacrifice of himself, Heb. 9. 26. & 10. 12. This man, after he had offered one sacrifice for sin for ever. Thus, rightly to distinguish the natures of Christ, is not to divide the Father from the Son, nor the Son from himself; but to give to either nature that which properly, under a distinct consideration, belongs to it; and to both in union, that which belongs to both. Without which, the works of the Creator and Mediator, which are manifestly distinct, would be confounded. As in the matter under debate, concerning the Word, and the Word made flesh; the Word is God the Creator, the Word made flesh is the Mediator. The Creator sets up a light in every man; the Mediator gives a greater light, but, to such onely as believe on him, Joh. 12. 46.
Thus having answered their Objections, though I question not but a judicious Reader, who hath taken a survey of their Principles, and shall seriously consider what I have hitherto asserted and proved concerning the light in all men, will easily discern both the unsoundness and absurdity of their Opinions, and the peril and danger of the consequences necessarily flowing there from:The opinion of this people is many waye [...] injurious to Jesus Christ, and pernitious to the souls of Men. Yet in thankfulness to Jesus Christ, and for their sakes (whether Quakers or others) who either through weakness of judgement, or want of due consideration, have not taken sufficient notice of the dangerous tendencie of their Tenents, especially of their Fundamental Opinion hitherto opposed; I shall endeavour in a few Inferences from the premises, to shew how injurious it is to the true Jesus, who is Immanuel, the Word made flesh, God and man in union; and how pernicious and destructive such a sandy foundation will prove to precious souls.
And first,1. It denies the great mystery of Godliness, it is evident that this Opinion is guilty of denying the great mystery of godliness, which, as the Apostle affirms, 1 Tim. 3. [...]6. is God manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. In which words the Apostle tells us, that the true Christ (for of him he speaks) is God manifest in the flesh; and that this God-man was justified in the spirit, and assumed into glory: and also saith, that this God-man was seen of angels, preached unto the Gentiles, and believed on in the world. But this people (as the Spirit speaketh expresly some should do in the later times, 1 Tim. 4. 1.) do revolt or depart from the faith of this great mystery; affirming, that the light that is in every man is Christ, the Redeemer. And if so, where then is the person of Christ? where is God manifest in the flesh? This is denyed [Page 48] in their saying that the light without the flesh is the true Christ; as also is the assumption of this God-man to the throne of glory.
In like manner do they, [...]d the Lord at bought [...]em. who hold this opinion, deny the Lord that bought them, according to that prophesie of the later times, 2 Pet. 2. 1. For the Lord that bought them is no other then God manifest in the flesh, who purchased them with his own blood, Acts 20. 28. which is contradicted and denyed by this opinion, which saith that the light alone is the Redeemer.
Secondly,It sets up an [...]ol. this Opinion is guilty of setting up a gross and dangerous Idol; which will appear to any man, who shall impartially consider, and compare this Opinion with the description of an Idol.
An Idol is any thing (besides the true God) that mans imagination seigns to it self to be a God, [...]hat an I [...]ol is. and to which he ascribes a Deity, whether it be exhibited to the body or minde: Exod. 20. 3. Thou shalt have no other Gods besides me. 1 Joh. 5. 21. Keep your selves from idols.
Now this people do set up, and call the light that is in every man, God, Christ, the Spirit; which yet is not God, nor Christ, nor the Spirit, as hath been proved: Therefore they set up an Idol in stead of Christ. And inasmuch as it is light, and a light within, and hath a greater likeness to God then other representations of him have which are set up in stead of the true light; by so much it is a greater and more dangerous Idol.
The more like any thing is to God, the sooner is man induced to call it God himself: therefore Satan, who seeketh the possession of Gods throne, doth more effectually deceive, and draw men to worship him as God, when he appears as an angel of light, 2 Cor. 1. 14.
Thirdly,3. It opens a way to the Doctrine of Daemons, and the worship of the Devil. admit this Idol, this grand lye, for the corner stone, and the whole superstructure will consist of lyes: for, as the Apostle observes, 1 Tim. 4. 1. when men have revolted from the faith of the great mystery of godliness, they presently attend to erroneous doctrines, to wit, the doctrines of Daemons; either to doctrines taught by Daemons or devils, or to doctrines concerning devils, (as Mede understands the place.) Those are the very Rocks which this people (concerning the faith having made shipwrack) do further run their souls upon.
For, having set up this Idol (the light that is in every man that comes into the world) as God, and as the Anointing, which is to be attended and obeyed as their Teacher; they do not onely open a way for Satan being transformed as an angel of light to suggest unto them as many lyes and erroneous doctrines as he pleaseth, (of which I shall name some afterwards) but while they do worship that light as God, they do deifie and worship Angels.
[Page 49] Fourthly,4. It leads [...] to slight [...] Scripture [...] rule, and walk after t [...] own lusts. this Opinion doth necessarily lead all such as own it, and are true unto it, to walk according to the suggestions and motions of their own mindes, without any respect had to the Scripture as a rule: for, as they affirm that the light in all men is Christ, and is the same Anointing both in believers and unbelievers; so they say, it is a perfect rule in every mans conscience, whereby he ought to be guided. Whence it will unavoidably follow, that whosoever shall give up himself to obey and be guided by this light as a perfect rule, will no longer hold himself obliged to walk after a certain Scriptural rule, but must follow the uncertain motions in his own minde, whether those motions lead to actions good or evil. And hence it hath come to pass, that some who have followed this guide, have been led to many heady, rash, unclean, unjust actions, altogether unwarrantable by the rule of the Scripture of truth. Of such as these the Apostle speaks, 2 Pet. 3. 3. where he foretels that in the last days there should come such as would scoff at the second personal coming of Christ (as this people do) walking after their own lusts; that is, according to the Greek, walking after that which is in their own mindes.
Fifthly:5. It opens door to grea [...] confusion. Open this as the first door of entrance, (as they do) and it leads into a Babel of confusion and errours.
No sooner is a man entred in at this deadly gate, but he is in the Citie To [...]u, where first (if his eyes be anointed with eye-salve by the true Jesus) he may behold this Image of Jealousie (i. e. the light that is in every man that comes into the world) set up and worshipped in prayers and praises;Their Worship is Idolatry. all the honour and attributes due to the true Redeemer alone, being ascribed to it: which is an idolatry so much worse then that of Jeroboam, or of the Papists, by how much it is more mysterious, and in shew more spiritual, and so less discernable; whence it comes to pass that multitudes are ensnared by it, according to that,None but Idolaters admitted into the number of their Priends. The manner of their Worship very confused, as it was practised in their Meetings in Lancaster. The names of their Assemblies, & members thereof. 2 Pet. 2. 2. Many shall follow their pernitious ways.
The falling down to this Image, is that whereby every particular person is matriculated or registred into their Sotiety of Friends: for now, and not before, (as they say) he hath received the Truth; and, notwithstanding many defects, is accepted as a friend.
The next thing to be beheld, is a company of worshippers, in great confusion, praying and singing, or teaching and singing, all or many together with loud voices; contrary to 1 Cor. 14. 33, 40. For God is not the author of confusion, but of peace, as in all the Churches of the Saints. Let all things be done decently and in order.
If he ask how this company is called, the answer will be, A Meeting, not A Church; and the particular members, Friends, not Brethren [Page 50] and Sisters. For though the Apostles and primitive Saints constantly called the Assemblies gathered into the fellowship of the Gospel Churches, and the particular members thereof Brethren and Sisters; yet this people, having set up another Jesus and Gospel then that which the Apostles preached, do also characterize themselves by new names. Though he cannot finde the name or office of Pastor, Teacher, Elder, Deacon, which Christ set in his Church, in this company, nor hear the Scriptures read, or alleadged for proof of any of their doctrines, nor scarce finde a Bible amongst them: yet he may hear not onely men,Who are their [...]achers. but women-teachers, contrary to 1 Cor. 14. 34. Let your women keep silence in the Churches: for it is not permitted unto them to speak, &c. 1 Tim. 2. 10, 11. Let the woman learn in silence with all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. Teaching lyes in the name of the Lord, and causing their weak captivated disciples to erre by their lyes, as that woman Jezabel did, Rev. 2. 20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezabel, which calleth her self a prophetess, to teach, and to seduce my servants to commit fornication, and to eat things sacrificed to idols. As for instance in a few particulars:
These Teachers affirm,
1. That the Scriptures are not the rule of faith, What doctrins are taught by them. and conversation to walk by; contrary to 2 Tim. 3. 16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thorowly furnished unto all good works. Hence it is that Water-baptism, the Supper of the Lord, and Censures, and other appointments of Christ, are rejected by them.
2. That the light in every man is Scripture within.
3. That the light in every man is the perfect law of liberty, a perfect rule in every mans conscience, where man is guided by it: And that it leads those that are obedient to it, to purity, holiness, and uprightness. Hence they say, what they do in obedience to this light, is done in obedience to the Lord, and therein they sin not. So that though they speak untruths, falsly accuse, persecute with the tongue, or otherwise do acts of injustice, &c. yet they will not be brought to acknowledge a fault, because therein they were obedient to their guide, and so to the Lord.
4. That the Light within every man is the object of Faith.
5. That it is a common sufficient Light; that it is Salvation to all that obey it.
[Page 51] 6. They teach free will.
7. They teach and set up an inherent legal righteousness, denying the imputed righteousness of Christ, which was wrought in the person of Christ, without us; without which none can be saved.
8. That Christs fulfilling the Law in us, or the Spirit mortifying, and sanctifying, and so fulfilling the Law in us, is justification.
9. That there is that in the Spiritual man, which being turned into, and followed, can redeem, and make atonement, and that in him the atonement is made: which destroyes the atonement made by the blood of Christ.
10. They teach, that there is no coming of Christ but that within, and so deny the Assumption of Christ, God and man, to the throne of glory, and his second coming in his glorified person; contrary to the Scriptures of truth.
These and many more Arminian, What books these doctrine are to be found in. Popish, and long since profligated Errors, are laid upon the forementioned sandy foundation by the hands of their chief builders; as may be seen in the Books of James Naylor, George Fox, Hubberthorn Deusbury, Farmworth, Burrows, Howgill, Parnel, Mason, and others.
But having done with their first,Their foundation being rased, their whole building will fall. and main principle, I shall not enlarge upon their hay, wood, and stubble; being assured, that the removing of their foundation will easily bring down their whole building.
While I am considering and writing these things, I cannot but say, as in the presence of the Lord,This people are objects of pitie. I bear a hearty love to their persons, and am moved with bowels of compassion towards their precious and immortal soules; and that my soule yearns after their recovery, and return to the true Jesus, who is the way, the truth, and the life; and that it is only their abominable Errors that I loath, and have levelled this discourse against.
And having thus born my testimony against that which appears in this people to be against the mystery of Christ crucified, I have no purpose for the future to trouble my self in making replies to any of Papers or Queries, for that I observe a designe of Satan, moving them to multiply questions, tending rather to strife then edification; and am warned by the Apostle, to avoid such, 2 Tim. 2. 23. But foolish and unlearned questions avoid, knowing that they do gender strifes.
Yet in as much as they have since our debate,A further Debate offered with this people. set many Papers upno the doore, called often upon me to make good my assertion, and have given me a paper, wherein they challenge all the Sons of Adam to discourse with them of this their fundamental principle; though I be nothing, & know well my insufficiency to such an undertaking, above [Page 52] many others: Yet I say, if satisfaction be not received from that which is here writ, I further declare my self willing, and ready (as far as it becomes a prisoner) again to debate this point in difference with Geo. Fox, or any of his friends, before the high Sheriff, or any other persons in the commission of peace, who can regulate our meeting, if they shall require him, and me, to come forth for that end; not doubting but in the light and strength of Christ, [...] who teach [...] that the [...]ht in every [...]n is Christ, an Anti [...]ist. to maintain by Scripture-evidence, what I have already asserted and proved; And further to make it appear, That he, who shall affirm the light in every man to be Christ, is a deceiver, and an Antichrist.
And here notwithstanding I have thus freely and faithfully declared my judgement against the deceit of this people, [...]e reason [...]y the good [...]ings in this [...]ople are [...]entioned. and more especially against that, which is the very Soul and life of all their principles; I cannot let pass, without mentioning some commendable things in them, left through my silence I should seem to condemn that which I allow.
Which that I may more orderly come unto, [...] plea for [...]od things [...]ay cloak a [...]esign against [...]hrist. I shall briefly touch upon the means, or occasion of the great success, which their way hath had in the world; which will administer just ground of Jealousie, that their pleading for those good things (which ought to be owned by all) hath rather proceeded from the Serpentine subtiltie acting principally in their leaders, to cloake and more insensibly to carry on a pernicious designe against Christ, then from a true zeal of a godly reformation, for the honour of Christ.
The principle then here opposed, [...]Vhence their [...]pinion hath [...]ad its advan [...]age. hath had its advantage for acceptance and growth, with great applause of multitudes, from some or all of these means following.
1. From the ignorance, pride, covetousness, idleness, formality, looseness, corrupt customs, Idolatrous superstitions, and cruelty of Parish-priests, and the generality of their hearers.
2. From the too great formality, legality, and manifold divisions of separated Congregations.
3. From the open Testimony this people have borne against the forementioned evils, together with a greater pretence of spirituality, unity, purity, holiness, righteousness, gravity, zeal, and perfection in them, then did appear in any of the former.
Antichrist doth never oppose Christ more, then when he appears in a mystery most like him:Antichrist most opposeth Christ when [...]he appeareth most like him. when he comes in the name of Christ, and pretends to be all for Christ, reproving much that is evil, and pleading for many commendable things. Thus our Saviour tells us, many false Christs shall arise, Matth. 24. 24. In Sheeps cloathing, [Page 53] Matth. 7. 15. Insomuch that if it were possible, they should deceive the very Elect.
This hath bin the advantage and method of this people;Such hath b [...] the method this people. they have cryed out against the priests and teachers, as hirelings, deceivers, covetous, scandalous, &c. Against their hearers, as an ignorant, superstitious, formal deceived people; every charge having much of truth in it:What hath rendred persons unable deal with them. And the persons thus charged being clothed with guilt, were never able to this day to look this people in the face, who in the mean while crying out, Lo here is Christ, not in the multitude, not in the publique assemblies, not in the common way of worship, but amongst us a separared people, gathered and called out of the world into a more spiritual way.
Upon these fair shews,Whence so many have embraced the false doctrine and way. it is no wonder, that many poor harmless people (either wanting able teachers, or being unacquainted with a Gospel-Church-way, or both) should readily embrace every thing for truth which they speak, who had put to silence all their hireling-teachers, and carnal professors.
This hath bin the very case of this nation, there being in many parts few (except guilty persons) to deal with them,The wrong way that ma [...]ny have take i [...] to suppress their errours. who knew no no better way to get the flies off their gauld backs, then to crush them all at once, and with them the good and the evil together: which when many well-meaning people perceived, they magnified these sufferers, and received their doctrine as the orracles of God, and so easily fell into their net, to do Homage to their new God. In the mean while these ignorant, loose, and rash priests and people, who thus dealt with them, lost themselves, injured the truth, and gave this people ground to glory over them.
Whereas the right course to be taken in this case,The right way to suppress their errours. is to distinguish between good and evil; and what is brought, either in doctrine or manners, that is good, let it be owned, embraced, and cherished; and what is blamed as evil, (if upon tryal it be found evil) let it be put away: thus shall we be in a better capacity to see, and deal with their most secret delusions.
In this method I am willing to joyne issue with the best of this people. Do they bear a witness against hyreling priests and teachers, against tythes,What things are commendable, and t [...] be owned in them. against superstitious, carnal, formal worship, against swearing, against corrupt worldly customs in any part of our conversation? herein I joyn with them. Are they, at least in shew and pretence, for the power of godliness as well as form, for worshipping in spirit and truth, for justice, for righteousnes, sobriety, modesty, gravity, and whatsoever is excellent in life and conversation? all these I [Page 54] allow, and am really for. Yea, what ever they can make appear to be evil, that would I cast off with as much indignation as they; and what further good they can shew, that I have not learned, that would I gladly embrace.
And thus (through the riches of grace) having cast out those beams which dim the eyes of many, [...]ow one may [...]me to dis [...]n their se [...]t deceipts. I can better discern the motes that lie deepe in the bottom of their own eye, and being upon equal ground with them, can tell them that all these fair pretences, and high expressions, are found to be a covering too short to hide their nakedness and deceit; as will plainly appear to the unprejudiced Reader in the foregoing discourse. And that while they call others deceivers, they themselves are more subtil deceivers; while they call others merchants of Babylon, and charge them for selling Christs words, the Prophets and Apostles words formony, though as to many the charge may be true, yet they themselves are found in the same guilt; none sell more Babylonish ware then they, nor do any put off their merchandise at greater rates then they, as might be instanced in several persons, whom I forbear to 'mention; nor shall I further enlarge in particulars of this kinde, but shall commit the whole matter of this discourse to the serious consideration of all men, and the success of it in their hearts, to be ordered according to the good pleasure of the All-wise powerful God, whose blessing only can make it prosperous.
If some may be warned to avoid, and others recovered out of the snare of the devil, and brought to the acknowledgment of the great mystery of Godliness, 1 Tim. 3. 16. from the Faith whereof they have departed, and God thereby may be glorifyed, the end is gained for which it was intended.