The heads and substance OF A DISCOVRSE; First private, and afterwards publike; held in Axbridge, in the County of Somerset, about the 6th of March, 1650.

Between Iohn Smith of Badgworth, and Charls Carlile of Bitsham, &c. on the one part; and Thomas Collier of Westbury on the other.

Things they are of weight and highest concernment.

Published by the said Tho. Collier of Westbury.

John 17. 3.

And this is life eternal, that they know thee the only true God, and Jesus Christ whom thou hast sent.

1 Cor. 2. 8.

And this is that wisdom, and that knowledge, which none of the Princes of the world knew: for had they known it, they would not have crucified the Lord of glory.

London, Printed for Giles Calvert, at the Black Spred-Eagle at the West end of Pauls. 1651.

To the Right Honourable the Supreme Authority of this Nation, the High Court of Parliament. And to the Right Honourable the Council of State.

Right Honourable,

IT possibly may by some be accounted too much boldness for me, who am indeed the least of all Saints, to present this ensuing Discourse unto your Honours its not the apprehension that I have of any worth that is in my self; let me be abased, so Truth be exalted; but the reasons drawing me unto it, are, first those unchristian like, and indeed in­humane like reproaches and falshoods I received from them, both before, at, and since the Discourse.

Secondly, that ability which God hath given (I trust I may say without flattery or folly to many of your Honours) to judge of things that differ.

3. That power likewise which resides in you of restraining and punishing those who are declared enemies to the Lord Jesus, the peace of his peo­ple, and the Nation.

[Page] well; If you thus be a sanctuary to the Saints, and maintainers of the interest of the Son of Righte­ousness, in the world, which is righteousness and ho­liness; the takers off of yokes and burdens from the people, that so they may, as the Lord speaks of his peo­ple in another case, fear you for your goodness in the latter and, then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord shall gather thee up, Esay 58. 8.

So prayes he, who is
your Honours to serve in the Lord Jesus, Tho. Collier.

The heads and substance of the Discourse, are as followeth.

The particulars they swore to, are these following.
  • 1. HE denied Jesus Christ to be the eter­nal Son of God.
  • 2. He denyed a local heaven.
  • 3. He denyed the equality of the Son with the Father.
  • 4. He denyed that Jesus Christ by his death upon the Cross did satisfie divine Justice.
  • 5. He denyed the Trinity.
  • 6. He affirmed that the Saints are the Sons of God in the same manner as Christ himself.
  • 7. He affirmed that the divine essence was communicated to the Saints.
  • 8. He affirmed that the bodies of the Saints should be turned into Spirits.
  • 9. he affirmed that the Moral Law was abro­gated.

[Page 2] To four of these particulars they swore false, and after acknowledged it; taking up the argu­ment as it was at first truly stated, thus,

  • 1. He denyed Jesus Christ to be the Son of God by an eternal generation.
  • 2. He denyed the equality of the Son with the Father as they hold it forth.
  • 3. He denyed a Trinity of Persons in the Godhead.
  • 4. He affirmed that the Moral Law, as a mini­stration in the hands of Moses, was abrogated and done away to believers.

But to the first in order.

1. He denyed Jesus Christ to be the Son of God by an eternal generation.

That which they undertook to maintain in this particular was, the eternal generation of the Son by the Father in the Godhead, which was and is by me denyed; the Scripture they had at first to prove it, was that in the Common-pray­er book, in Athanasius Creed: That he was ve­ry God of very God, begotten before all worlds; I denyed that to be Scripture; they affirmed it to be in the Scripture; I told them I knew no such Scripture, and desired them to look it; they searched the Scripture, turned their Concordance, but could not find it; I then told them where they might find it; but in the [Page 3] second meeting they produced these Scri­ptures, John 3. 16. God so loved the world, that he gave his only begotten Son; and John 1. 14. 1 John 4. 9. He sent his only begotten, that we might live, &c. and hence endea­voured to maintain this argument, that if Christ was the only begotten, then he was eternally be­gotten, &c. that I denyed; for he is not said to be begotten▪ but as in the womb of the Virgin, by the power of the most high. Luke 1. and upon this accouut he is said to be the only be­gotten Son of the Father, because there was ne­ver any son so begotten; they still pressed this argument▪ that this begetting must of necessity be a begetting before all time: I answered them out of Psal 2. 7. Thou art my son, this day have I begotten thee, which is a begetting in time: they then fell to that in Prov. 8. 25. Before the mountains were setled, before the hils was I brought forth; hence endeavouring to maintain an eter­nal begetting, which was denyed: bringing forth and begetting being not the same; although af­ter the flesh begetting precedes bringing forth; yet in the Divine mystery there is a bringing forth without begetting; in conclusion I char­ged Person Smith with blasphemy and nonsence; blasphemy in holding forth a generation in the Godhead, which is proper only to the creature; and nonsence in holding forth a generation in [Page 4] the Godhead, the Father begetting the Son, and yet the Son to be coeternal, and that it was him that indeed denyed the eternity of the Son.

I shall further declare my understanding in this mystery.

Christ as the Son relating to the Divine being, was and is that wisdom which was before the mountains and hils, viz. that wisdom, power, light, love, &c. which lay hid in silence in the Father, and was the Father before the Creation, yet lay hid, viz. not made manifest to any crea­ture; but in the Creation put forth and made manifest, as likewise in the preservation, but e­specially in the restauration and drawing up of souls into spiritual union & fellowship so mani­fest in the man Christ Jesus, John 1. 1, 2, 3. with verse 14. Here is a bringing forth of that excel­lency which was in the Father from eternity, into visible manifestation to the Creation; but last and specially to those made partakers of that birth from above, John 3. 3. so that that wisdom brought forth is not something begotten by the Father, but the bringing forth of that word of wisdom and power which was before all begin­ning with God, in God, and is God: so that to conclude this particular, I neither did nor do de­ny the eternity of the Son, but the generation as relating to the Divine being. To the second.

2. He denyed a local heaven.

In this I denyed heaven to be a particular li­mited place, I acknowledged that heaven must have some place; for that which hath no place, hath no being; but that as far as I know its not a limited place; that is, some place of glory a­bove the firmament, as is imagined; but that hea­ven relates rather to a condition of glory, then a place of glory; and its not the place but the condition which makes either heaven or hell. He viz. Parson Smith, proceeds to proof; produces that of Paul being in the third heaven, 2 Cor. 12. I asked him if he thought that Paul was taken up above the Starry firmament; he answered yea, for he knew no other heaven: I answered, I knew another heaven, which Christ speaks of, which is within, and doubtless this is the heaven the Apostle was in: The highest manifestations and injoyment of the Lord, so high, that he knew not himself, whether in the body, or out of the body; that this is the truth, appears in that he is not speaking of being transported personal­ly into such a high place as is imagined, for he is speaking of visions and revelations so high, hea­venly and excellent, that he knew not whether he were in or out of the body. He produced Ste­ven, Acts 7. 55, 56. who said, Behold I see the heavens open, and the Son of man standing at the [Page 6] right hand of God: I asked if he thought Steven was so quick sighted as to see so many hundred thousand miles as they say it is: (and its very pro­bable Steven was in a house too) and that I un­derstood it to be the invisible glory of Father and Son manifest unto Steven; he answered, that it is said, he saw Christ at the right hand of the Father: I answered, its true; but what under­stand you by right hand? that is an expression rather to declare the glory of Christ, then the place; and that which I understood by right hand, was and is the enojoyment of the Fathers love, of the Fathers glory; at his right hand are plea­sures for evermore; the apprehensions of wrath and anger is the left hand, &c. so that heaven which Steven saw open, was the glorious open­ing and unfoldings of the Father and Son, whom to behold in love is life; and then was a time for Steven to see the heavenly glory of the Father and Son in a speciall manner when under such a trial for the profession of them.

One Parson Fearn stands up, and prest Parson Smith to say something in confirmation of the point in hand for the satisfaction of the people, which put him the more to a stand; then the said Parson Fearn produced that Scripture, Col. 3. 1. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God.

[Page 7] I answered, that this Scripture held forth no local, but a spiritual heaven; for the heaven here is that into which saints are already risen into; if risen with him, then above with him, beholding the glory of the Son with the Father, seeking things which are sutable to such a condition, un­til the Son shall appear in his brightness; then shall they appear with him in glory, verse 4. for they shall see him as he is, 1 John 3. 3.

They ask where heaven is, if not a particular place? I answer, as in relation to God its every where, he being in all places, yet never out of the perfection of glory, therefore never out of heaven; as in relation to the Creature, its every where, where the heavenly light and love is ma­nifest, and the soul taken into union with it: He asked if I would bring heaven and hell together? whether heaven was in hell? I answered, yea, it is in hell; you grant that God is in hell, then certainly heaven is there; for God is never out of the heavenly glory; farther, two persons may be in one place, the one in heaven the other in hell; the one in the injoyment of love and grace, the other in the apprehension of wrath and anger; experience declares the truth of this; and thus may it be in another world to eternity, seeing its not the place, but the condition which makes the difference: Again, heaven and hell, light and darkness, joy and sorrow, may be in one heart, [Page 8] yet the light still distinguished from the darkness, hell and heaven distinguished, and at a distance each from other.

Ʋnto the third.

3. He denyed the equality of the Son with the Father; this was abused in the terms, and after consented unto, that he denyed the equality of the Son in the way they hold it forth; which is as the second person in the Divine being: there I denyed any equality; for there is no quality in God; quality and equality is only proper to the creature, not the Creator: Therefore if we con­sider Christ as God, so he is the Father; at this he cried out Blasphemy, making wonders, till I produced the Scripture, Esay 9. 6. where he is said to be the mighty God, the everlasting Father, the Prince of peace. The Scripture pro­duced to prove an equality, was Phil. 2. 6. Who being in the form of God, thought it no robbery to be equal with God; to which I answered, that the equality there intended, was not an equality in the Divine being; but the excellent quality of the humane nature by virtue of its union with the Divine: and so he thought it no robbery to be equal, because God had made him so, for its evident in the Scripture that its the same He that was in the form of God and equal with him which died upon the Cross; and I suppose none [Page 9] dare affirm that it was the Godhead which dyed upon the Cross; therefore I say he was made e­quall; at which they wondred again: I proved it thus, Act. 2. 36. God hath made that same Je­sus whom ye crucified, both Lord and Christ: And all power is given to the Son; And God hath given him a name above every name, &c.

The fourth Particular.

4. He denyed that Jesus Christ by his death upon the Cross did satisfie divine Justice.

In this they likewise abused me; for that which I asserted was, That Christ by his death upon the Cross did not satisfie divine Justice in the way they hold it forth: viz. That God was offend­ed, and Christ the second Person steps in, and un­dertakes to make satisfaction to divine Justice; This was that which I denyed, affirming that the Redemption and Salvation of man flows singly and purely from the Fathers Love, and that Christ came forth from the Father, did the work of the Father, was upheld and carryed through by the Father; for saith Christ, John 5. 19. The Son of himself can do nothing; And God so loved the world that he gave his Son, Joh. 3. 16. So that Christ is the manifestation of the Fathers love; To clear this truth unto them, I gave them this com­parison, Suppose one of you lend a man 100. li. & vow satisfaction again; afterwards this man [Page 10] turns bankrupt, and so utterly disables himself for payment of the money. You to make good your word, and free your debtor, enable your son, give him the money, that so he might pay it you again satisfie your word, and free the debtor; then you send a messenger to inform him that the debt is paid, and his peace is made: So God having said, In the day thou eatest there­of thou shalt die; Man eateth and dyeth, God, to satisfie the word of his Truth, and to restore fallen man, gives forth his Son, that so the Son might give himself a ransom for the world, and so the Father in the Son satisfieth his Word, which is his divine Justice, and maketh peace with the world, and by the Spirit of his Son sheds abroad his love and peace in the hearts of his secret hid­den ones, that so they might come to be posses­sed with, and to live in the enjoyment of that re­demption, that peace and love which was pur­posed by the Father, and made manifest in the Son for them.

This Truth being rightly understood, is that which keeps the fountain of grace clearly open, That fountain opened for sin and uncleanness, Zac. 13. And this mysterie of mercy being rightly re­ceived, draws up souls to the Father in the Son, and makes not the Son the object of faith with­out the Father, nor the Father without the Son, but the Father in the Son; He that believeth on [Page 11] me, believeth not only on me, but on him that sent me, Joh. 12. 44.

The fifth particular.

5. He denyed the Trinity.

Here likewise they abused me; for that which I denyed, was, a Trinity of persons in the God­head, which they affirm.

That which I laid down was this, That I deny­ed not the Trinity, that is, Father, Son and Spi­rit, as the Scriptures hold it forth, but a Trinity of persons I deny; for I deny any person to be in the Godhead; for God is a Spirit, Joh. 4. 24. not a person: They then proceeded to prove the person of the Father first, Heb. 1. 3. where Christ is said to be the express image of his Fathers person, I denyed that there was any such word; they prest earnest to the Scripture. I desired them to look in their Original, to see what it was there; they said it was person there. I told them it was not, but it was substance; they asked me what the Greek word was. I answered [...], which signifieth substance; they affirmed that it was person, not substance: I asked them all, being six of them, whether it was person? they all af­firmed that it was: so I answered that it was a shame for them thus to speak untruth, and to de­lude the people; I told them [...] is per­son; [Page 12] they fell out into reproachfull terms, deny­ing it all of them except one, who confest it was person; thus being gravelled in the first, they pro­ceeded no farther.

Its true, the Scripture speaks of Father, Word and Spirit; this I own; Father, as the fountain; Word, as streams of wisdom, power, and love coming forth to the sons of men, taking flesh in­to union; so the Son, operating and working the good pleasure of his will; so the Spirit: God was in Christ reconciling the world to himself, and God was manifest in flesh, but God was not flesh, and there is no person in the Godhead, that being a word proper to man only; and that word is never in all the Scripture, that I know, attributed to God, but they are principles and terms received by tradition from Rome, and thither let them return again.

The sixth particular.

6. He affirmed that the Saints are the Sons of God in the same manner as Christ himself.

This I owned and affirmed, That Christ was a Son by vertue of union; so were the Saints; For which cause he is not ashamed to call them bre­thren; because he who sanctifieth, and they who are sanctified are all of one, Heb. 2. They affirmed that the union of Christ with God was hyposta­ticall, and the union of Saints was mysticall; I asked the people if they understood hypostatical union; he said it was personall (though not truth, but substantiall) I asked him what he meant by mysticall union; he could not answer it, but desired me to answer it: I told him nay, I should not explain his terms; so he left it: My­sticall signifies a Mysterie; Great is the mysterie of godliness; so that Parson Smith makes the u­nion, and so the sonship of saints a greater My­sterie then that of Christ: for Christs union he could explain, but the saints was a mysterie, and so left: but its indeed both a mysterie, a spiritu­all union, and a spirituall relation. It was ob­jected by one, That it pleased the Father that in him should all fulness dwell, and from his fulness we receive. I answered, true, it is so, and I shall need no other Scripture to answer you, then that [Page 14] you have produced; for I am not maintaining the fulness, but the manner; its true, Christ is an­nointed with the oyl of gladness above his fellows; but they are anoynted with the same oyl; Christ hath the fulness of the Godhead in him; but the saints receive of the same fulness, the same for nature and manner, though not for measure, yet are sons in the same manner as Christ.

It may be objected, that Christ was the natu­rall son, saints are sons by adoption and grace.

Answ. True; yet they are sons by nature too, made partakers of the divine Nature, and shall in conclusion be made compleat in the same perfe­ction with Christ; they are heirs, coheirs, joynt-heirs with Christ; if they suffer with him, they shall raign with him, Rom. 8. They are made par­takers of the same relation, the same spirit, the same love, heirs to the same Kingdom; And when Christ who is our life shall appear, then shall we likewise appear with him in glory: we shall be as he is, because we shall see him as he is, and shall see our selves with him; this is the mark we are running to, and the prize we are running for, if we so run as to obtain.

The seventh particular.

7. He affirmed that the divine essence was com­municated to the Saints.

This I likewise owned; which they denyed; proved 2 Pet. 1. 4. Whereby he hath given us ex­ceeding great and precious promises, that by these you might be partakers of the divine Nature: the divine Nature is the divine Essence; they are made partakers of it by great and precious pro­mises, promised and performed, whereever the Lord communicates his spirit, which is of him­self, and is himself, Rom. 8 9. If any man have not the Spirit of Christ▪ he is none of his: and if so be the Spirit of Christ dwell in you, &c. They still opposed, that the divine Essence was not com­municated to the saints: I desired them to de­clare to the people what the spirit of Christ here mentioned is, whether it be God or not? They answered, it is God, yet not communicated to the saints. I answered, it is in them, it dwels in them, they are made partakers of it; Where the Lord the Spirit is, there is liberty, 2 Cor. 3. 17. and Joh. 14. 16, 17. I will pray the Father, and he shall give you another Comforter, and he shall abide with you for ever, even the Spirit of Truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, [Page 16] for he dwelleth in you; hence take notice that the true cause why the wise men of the world do not receive this truth, is, because they see him not, neither know him: ignorance is the cause of errour; upon this account it was that Christ was crucified; upon this account it is that his Spi­rit is blasphemed; this oneness in the Spirit of the Son is a mystery, hid not only from the world, but in a measure from the Saints too: But verse 20 at that day, viz. the day of Christs appearing in the revealing of this truth to his people, then they shall know that I am in my Father, and you in me, and I in you: at that day they shall know the spiritual union and indwel­ling presence of Father, Son and Saints together. But one Parson Eaton, and Doctor they call him, Parson of the Town, newly come there, a travel­ler, and one I suppose lately come from Rome; I judge it so both by his bitterness & inraged spi­rit, set on fire of hell; and likewise his principle, which he declared; he speaks to this purpose; if this be a truth, then the Saints are God; for to whomsoever the Spirit of Christ is communi­cated, they are no longer man but God, they must of necessity be God. I answered, there is no truth in what you affirm. I shall make it ap­pear to you thus: Christ you will grant was made partaker of the Divine nature; the essence was communicated to him, and yet he retained [Page 17] his humane nature; his manhood was not turn­ed into or confounded with the Godhead: he answered that the manhood of Christ was God; that God was made man, and man was God; I denyed it, desiring him to prove it; he answer­ed, I might as well desire him to prove that there was a God, as to prove the manhood of Christ to be God: in conclusion he produced John 1. The word which was God was made flesh and dwelt amongst us: And Acts 20. it is said, that God purchased his Church with his own bloud, &c. I answered, the Word was made flesh, that is, com­pared with 1 Tim. 3. 16. manifest in flesh: great is the mystery of Godliness, God manifest in flesh; else you destroy the humanity of the Son; and his bloud is said to be the bloud of God. 1. Because it was the bloud of him who was ta­ken into special spiritual union with the Father: Believe me, saith Christ, the Father is in me, Joh. 4. 2. Because it was that bloud the Father had appointed for the manifestation of his love, and the expiation of sin, yet not of the essence of God. This principle that God is man, and man God, is Jesuitical, and came from Rome.

8. Particular.

8. He affirmed that the bodies of the Saints should be turned into Spirits.

To which I answered: this I own as the Scripture holds it forth, viz. Into spiritual bo­dies; its the word of the Apostle, 1 Cor. 15. Its sown a natural body, its raised a spiritual body: they answered, that Spirits have no bodies; there­fore if raised Spirits, then no bodies; for bodie relates unto flesh: I answered, sin is not flesh and bloud, yet called a body: that the body of sin might be destroyed, &c. they said it was called so Metaphorically, and so are the Saints in the Resurrection called bodies in regard of its like­ness or manifestation to the creatures apprehen­sion; for there are Celestial bodies, and Terre­stial bodies, earthly, heavenly, spiritual, fleshly. The Apostle saith, that flesh and bloud cannot inhe­rit the kingdome of heaven; they answered, that the Apostle intended by flesh and bloud, corrupt nature & sin that must be done away: I answered, the Apostle is not treating about the Resurrecti­on of corruption, or corrupt nature, but of the body, flesh and bloud, which cannot inherit the [Page 19] kingdome; for the kingdome of heaven is spiri­tual, and only spirit shall inherit it: Thou fool, that which thou sowest is not quickned, except it die, that is, die to its old nature and form; and he giveth it a body as pleaseth him to every seed his own body; not the body or likeness of the first man, which is of the earth earthly, but of the second, which is the Lord from heaven; this being the mysterious work the Lord hath to ef­fect in and upon his people, to bring them out of the nature of the one, into the nature and glo­ry of the other.

The ninth Particular.

9. He affirmed that the Moral Law was abo­lished.

The truth was, and it was assented to, that the Moral Law was abolished to believers, as held forth in the hand of Moses; but unbe­lievers are still under the Law; for whatsoever the Law saith, it saith to them which are under the Law, Rom. 3. 19. but believers are not under the Law, Rom. 6. 14. therefore the Law saith nothing to them: they answered, that was, they are not un­der the condemnation of the Law; nay, but the Apostle saith, they are not under it, therefore the Law, (viz.) as in the hands of Moses, saith nothing [Page 20] to them; for there is a great mysterie in the right understanding of the difference between the di­spensation of Law and Gospel, Moses and Christ; The Law came by Moses, grace and truth came by Jesus Christ. He (viz.) Parson Smith, asked if I denyed the Law, and whether there was no Law to believers? I told him No; I knew a Law under which believers were; he professed he knew no other Law then the Law of Moses: I told him if he would confess his ignorance, I would tell him of another Law: he said, he knew it not; I answered there is a Law of Grace, both within and without: That within, is the Law written in the heart; promised in Jer. 31. and made good in the Gospel, Heb. 8. That Law of the spirit of life, spoken of by Paul, Rom. 8. which made him free from the Law of sin and death; this Law is the light and guide of Saints; whosoever hath not this Law within him, is none of his, Rom. 8. 9. 2. There is a Law without likewise, the Gospel of Jesus Christ, which is the Law of Love, a light and guide likewise in our weakness and childhood, unto the heavenly Ca­naan. He answered, this was all one with what he held. I answered nay; for he held still to the Law of Moses; he asked if believers should act contrary to the Law of Moses? I answered nay; not in the substance of it; yet it behoves [Page 21] them to know the difference between Moses and Christ, Law and grace; I produced Rom. 7. the woman is bound to the law of her husband so long as he liveth; but when her husband is dead▪ she is free from that Law, ver. 4. wherefore my brethren ye also are become dead to the Law by the body of Christ, that ye should be married to another; that as a woman is dead to the law of her husband, so are believers dead to the Law; and as a woman is at li­berty to marry with another, and then is sub­ject to the Law of that husband; even so believers, being married to Christ, live to him, are subject to him, that so they might bring forth fruit unto God. At this Scripture he was at a stand; I prest him to answer the Scripture; he refused, saying, I brought Scriptures which were not to the pur­pose, nor have any tendency to the thing in hand; and would not answer it; thus thinking to shift out when he could not answer: But I desired him then that he would give the meaning of that Scripture to the people, that so they might be satisfied in the truth of it, if I did misapply it; he endeavouring to wind out, refused; but being earnestly pressed to it, he answered, that not­withstanding believers were made partakers of Christ, yet the Law was holy and just and good. I told him it was a truth, but nothing to the truth intended in that Scripture, and desired him ear­nestly [Page 22] to speak to that Scripture; he then an­swered, that believers were freed from the rigor of the Law: I answered again, that in substance he granted what I affirmed; for if believers be not under the rigor, then they are not under the command; for its the command which oc­casions the rigor: the transgression of the Law occasions the rigor. I farther produced 2 Cor. 3. where it is said, the Law is done away and abolish­ed, ver. 11. and 13. and its the Moral Law thats there intended, as appears verse 7. It was that which was written and ingraven in stone: He an­swered, that it was true that the ministry of the Law was done away, but not the Law; it is the ministration of it that is there intended: I asked him then, why he did preach the Law & plead for it, if the ministration of it was done away? the truth is, that as the ministration of it, as it is death, so the ministry of it is to work up souls into its righteousnes for deliverance from death; so in the Gospel, though a Gospel of grace and peace; yet those who reject it shall be damned; there­fore is the ministry accompanied with it for the working up of souls into its grace and peace. If it be objected, that the Law was never given that men might seek or obtain life in it, but Christ was life then as well as now. I answer, its truth, the Law was in it self a ministration of [Page 23] death, and not of life; yet under that dispensati­on, the wisdome and way of God was such to his people, as that they first looking into that Law, seeing how far short of life they came in their not performing of it, might look above unto that righteousness which was presented in it, much like unto the fiery and brasen serpent; the one bites, the other cures; and this was the constant way and course of the Lords communi­cating himself unto his people; but now the manner of the dispensation is changed, and all things are made new: the way of God to his people is first, to bring them into view of his goodness, and to possess them with his love, and then from the same principle and power of love gives forth a Law within, a Law without, which is a Law of love, in which there is no condemna­tion to them who walk not after the Law of Moses, but the Law of Christ; not the Moral Law in the hand of Moses, but the Law of grace in the hand of Christ, who serve not after the Law of a carnal command, but after the power of an endless life; not in the oldness of the let­ter, but in the newness of the spirit. But to re­turn, he asked me what was the difference then between the Law in the hand of Moses, and the the Law in the hand of Christ? I answered, as much as between life and death; in the one the [Page 24] ministration of death, in the other the ministra­tion of life: if the ministration of death was glo­rious, how much more shall the ministration of the Spirit exceed in glory?

Thus my noble friends, have I given some brief hints of the substance of the Discourse, passing by those many vain and antick behaviours, which would be a shame to repeat in persons pretend­ing for truth and honesty; and this I leave with you as my apprehensions in the things declared. Let those who have the spirit of light and truth judge; for the spiritual man judgeth all things, though he himself be judged of no man.


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