TESTIMONY FOR THE Son of Man, And against the Son of Perdition: Wherein is set forth the FAITH and OBEDIENCE of GOD'S ELECT, Testified by the Mouth of the Lord, Angels & Men. With a true Discovery of a Bundle of Equivocations, Confusions, and Hypocrisies, in those who call Themselves Preachers of, and to the Light within all Men; who yet are so far in darkness themselves, that they acknowledge not the Scriptures and Ordinances of Jesus Christ, so as to be Directed by the one, to the Obedience of the other. By Joseph Wright, a Servant of Jesus Christ. Luke 11. 44. woe unto you Scribes, Pharisees, Hypocrites; for ye are as Graves which appear not, and the men that walk over them, are not ware of them. Heb. 10. 38. Now the just shall live by Faith, etc. Isa. 8. 20. To the Law, and to the Testimony, if they speak not according to This Word, it is because there is NO LIGHT IN THEM. LONDON, Printed for Stephen Dagnal, and are to be sold at his Shop in Alisbury, and at Leyton, 1661. To the Beloved FLOCK of JESUS CHRIST, that are in the Faith and Fellowship of Him, according to his glorious Gospel, in ENGLAND. And to all them that in every place call upon the Name of our Lord Jesus Christ, who sits at the right hand of God the Father in the Heavens, out of every man on Earth; Blessings, Riches of Grace, Mercy and Peace, be multiplied upon you, from the most high Lord of all, who dwells in that Immortal Light, which mortal Eyes did never see, nor can see: and from Jesus Christ his Eternal Son, in truth and love, to the establishing your hearts in the Love of the Truth, and to the giving you an Inheritance among them that are Sanctified by Faith, which is in him, to the Glory of the only wise God; to whom be ascribed Blessings, Glory, Power, Salvation, Might and Praises, in the highest, throughout all Ages, in the Churches, by his only Son Jesus Christ; even for ever, and for ever, Amen. My dear Friends and Brethren, Sect. 1 IT hath pleased the Father of Mercies, that we should have our Lot in these Times, wherein Iniquity doth abound, and the Love of many doth wax cold; and indeed wherein the Mystery of Iniquity doth mightily work and prevail, so that if it were possible the very Elect should be deceived, and beguiled from the simplicity of the Gospel of their Salvation, by the deceits that are abroad, and the workers of Wickedness, who labour with all their might to darken the Counsel of God by words without knowledge, Job 38. 2. Prov. 21. 30. Satan you know hath always endeavoured to Counter-work the Dispensation of God, ever labouring to make his wicked Designs and Devices to be as like the Truth of the Lord as possible, that thereby he might keep back the Children of men, from giving themselves up to the Lord Jesus Christ; a notable Example we have of this in Pharaoh and his Sorcerers, who withstood with Signs wrought by deceit, Moses, who wrought by the finger of God: And it is foretold to us, that like as Jannes and Jambres withstood Moses, even so shall the Truth be resisted, by some that would seem to have as beautiful a face for a while, as Truth itself; so that it will be hard to distinguish the one from the other, without abundance of the Spirit of Discerning: But this is Truth's Character, it will have the Victory and Triumph, notwithstanding all the fierce opposition that it meets with, and the higher men and devils climb to overtop and overmaster it, and to exalt themselves above it, the greater will be their fall, and their condemnation, and the manifestation of their madness and folly; for it shall be discovered as that of Jannes and Jambres also was. Sect. 2 Now for as much as Errors and Delusions are many, as Truth but one, I cannot make it my business at this time, to put into your hands an Advertisement and Discovery of them all; nay it is needless for me so to do, because generally that is done already: Notwithstanding I thought good to give you a description of one that is most dangerous, having perfect knowledge thereof, from the first springing of it up in this our Nation, to this time; and knowing how taking it is to many, because it seems to carry along with it a zealous Conversation, whereby many of you have been apt to think, that there is but one step betwixt it and Truth; I have therefore very faithfully in this Book set before you the large and wide distance, that there is between the things herein opposed, and the Truth that you profess, that you may be warned to hold fast the Profession of your Faith without wavering, and not be drawn away with the floods of Iniquity, like dead Fish with the streams. Sect. 3 Many of you are apt to be too credulous, to that which seems to have a parcel of good words in its mouth, and is spoken against, and opposed by some ungodly men, not weighing things well before you embrace them, but letting your affections outrun your judgements; Be therefore careful, and seek the Lord, depart from evil, be ever following that which is good; For evil men understand not Judgement, but they that seek the Lord understand all things, Prov. 28. 5. Try things out by the Scriptures before the Lord, and seek his face by Fasting and Prayer, and be sure you be not drawn to Fasting without Prayer, for that is dangerous. Sect. 4 You have been throughly Warned by the Servants of God, to beware of all Whorish Worship, it would be a sad thing, that for fear of her and her filthiness, you or any of you, should run into the Son of Perdition's Practices; O what great need have you to be sober and watch unto Prayer; I therefore your fellow Companion in the patiented waiting for of the coming of Christ, do earnestly in all bowels of honest affection in Christ Jesus, beseech you to handle the Spirit, against which I here contend roughly at the door; Is not the found of its Master's feet behind it? I am pressed to this Work by many weighty Considerations; you know how nearly I am related to you, that you may not be ensnared and taken in an evil net, while I by any means may through grace help and prevent it, is that for which the dispensation of God calls upon me; I have (though unworthy) been appointed by many of you for a defence of that Truth of the Gospel which you profess, and have had many a grapple with these Forerunners of the Man of Sin, as well as with the Emissaries of the Whore; whereby I have the advantage to see into their deceits, and whose Servants they are, who say they are Apostles, and are not, but are Liars; Therefore I am bound to make it known, to the end, that the Mystery of Iniquity may be discovered, and that the Christ of God may be magnified, his Truth advanced, his People established and confirmed; and also to prove if any hereby may be converted, and their Souls saved, that the Truth which is so much trodden down, as would make one's heart bleed to see it, might be made honourable. Sect. 5 And not knowing whether ever I shall see you face to face, therefore I take this course to discharge part of that Trust which is upon me, whereby I show to you, and to every of you, the sad Principles of that Spirit of Antichrist, which now runs about Preaching up the Law or Light within, as also to and from it; wherein you may see the sad Consequences and Companions of that Doctrine; as also the Faith of God's Elect, laid down and proved by the Scriptures, in opposition thereunto: In which is discovered, that all Righteousness rested in, which is not wrought by that God-Man, Christ Jesus, and made ours by Faith, is no better than Wickedness presumed in: That they which deny the Doctrine of the Son of God, and that deny his Person to be a distinct Person from all other Persons; do deny the Father also: That to them which Believe not in him, that is the only Son of God, Baptism in Water, Prayer, and Laying on of Hands, Breaking of Bread, & all other Ordinances of the New-Testament, must needs be as Shadows without substances, as Shells without kernels, as Bodies without souls; for they deny the Father, Son, and Spirit. Sect. 6 It will not be your way therefore to discourse this Spirit, about the Authority of Ordinances; the difference lies not so much between them and us now, about who should Preach, and what Ordinances are to be observed; but what is the Doctrine that is to be Preached, and what is that that is to be Preached to, & which is the Christ that is to be Believed in: Now they which do differ in these Fundamentals, need not waste time about other Points, which otherwise are necessary to be discussed: I need not give you a repartition here, of all that is in the following Discourse; my main design is to warn every one of you, seriously to consider the following matter, and to beware you harken not to those pretended Preachers up of the Light, whose Doctrine being examined by the Doctrine of the Scriptures, is found to be gross Darkness; but if you shall not be warned, I have as to this done my duty, your blood will lie on your own heads. Sect. 7 For my part, as I do not seek the Patronage of the great and mighty of the World, as I fear not their ignomy nor reproach; so I desire not their thanks nor commendation; I have this to commend to you, I wish I had you to commend also, that your Practice were answerable to your Principles; and then however some do Preach up the Light within, I am sure you would be the Light of the World, Mat. 5. 14. I have not further here to say to you, but to bespeak your hearts, to beautify the Truth which you are made partakers of. Consider what I say, and the good Lord give you a right understanding in all things; remember me in that interest which you have at the Throne of Grace: Farewell, Yours, to serve you in the Service of our Lord Jesus Christ. JOSEPH WRIGHT. To all those that through Ignorance, are ADVERSARIES to the DOCTRINE of JESUS CHRIST, and to the Professors thereof: If you have not sinned that Sin unto death; Peace be unto you, and Peace be to your House, through the Grace of Jesus Christ the Prince of Peace. Men and Brethren, Sect. 1 I Cannot pass any of you without a bitter sigh, lamenting your Ignorance, who do please yourselves in reproaching others, not having the knowledge to discern betwixt one sort of Professors and another, but judge all alike; and if you get but a Scandal by the end, it shall not be suddenly laid down by you, nay many of you do wait for our haltings, and if but one do miscarry, you will be sure to say that they are all such, accusing all the Separated Congregations, which in this Nation have Separated from the Parish Assemblies, as Munster Baptists, and Followers of John of Leyden: whose Heresies notwithstanding we abhor, as also they were abhorred by the Servants of the Lord of that time, as may be seen in the History of this Iron Age; yea if any falls Doctrine or Practice hath risen up, many of you have laid it at our doors; as when that notorious, vile and abominable Practice of the Ranters did arise, O how were we, whose Souls do abhor all incivility, and unchaste actions, branded with their lascivious ways! and what an Odium hath been cast upon our Meetings, and ways of Administering the holy Ordinances of the most holy and glorious God, which we have ever desired and laboured to observe, in a comely and decent manner; all which scorn and derision cast upon us, we well hope by our Conversations in a great part is wiped away; and with the help of divine Grace, we shall daily labour to keep a Conscience void of offence both toward God, and toward man, that the Worship which we perform to him, in his Christ may be approvable, and to you more acceptable. Sect., 2 Now as we have both by Preaching and Printing, declared ourselves Non Consentors to all the aforesaid Iniquities, and Unrighteous acts against God or man; in the mean time there hath risen up a most Pernicious Stratagem of Satan, whereby to delude the Children of God and men: The Doctrine and Practice is generally known, it is a Teaching up the Light within all Men, etc. I need not express myself in any other terms, although you have another Name for the conformists to that Notion, which I judge doth not so fully include it; and therefore I call them that are in Unity with that Principle, the Messengers of Antichrist, and the Spirit is his, and the Doctrine also; a clear description whereof you have in this Book. Sect. 3 And although we have both Preached and Printed against this Device of Satan, and have born Witness very much against this Delusion; yet so simple are some, both People and Teachers, as to rank us with them, as Copartners, and such as are espoused to that Doctrine, which Teacheth up the Law or Light within all Men, etc. But the Lord knows it, and so shall you one day, if you shall not believe it now, That to entertain such a Doctrine, would be to commit a Rape not only upon our very Consciences, but also upon our meanest Principles; and it is no small grief to us to bear the least tittle of their Inventions, neither do we either Preach or Practise any thing at all as from them: And to take off all your Suspicions, and to resolve even those things in which you yourselves are in the dark, as also to quit ourselves, in preventing your ruin by that deceit, as we in some measure have done by those Opportunities which we have had; Even so now, I who am very insufficient to satisfy your curious eyes and ears, do yet in the behalf of Christ my Lord and Master, his Truth and People, communicate these Considerations following to your view, which as you stand opposite to that Spirit against which I contend, I doubt not but you will entertain with welcome; but where the weight that I bring out of the Sanctuary, to show the lightness of their Imaginations, doth threaten the discovery of your gross Inventions, and doth grate upon your Professions, it is like that I and my Book to, may be shut out of your hearts and hands; but this I value not, neither do I care what becomes of my Name, or Repute in the World, so the Cause of Christ be declared, and his Truth cleared from the filth, which is and hath been cast upon it. Sect. 4 And whether you will hear, or whether you will forbear, as yourselves will feel the benefit or loss; so I tell you honestly, and from my very heart, that I cannot rejoice in any thing on this side Christ more, than in seeing Sinners Converted unto him, and rightly settled in Faith and Practice, etc. And I do hereby warn every one of you to look to it in time, and look into the matter following, as desirous to see thereby the Estate of your own Souls, as well as the state of the Controversy between them & us; and where thou art hit & touched in thy heart and conscience, I pray thee who ever thou art oppose not; I desire unfeignedly, that those that shall see or hear the matter herein contained, might feel something (though secretly whispered) of Divine and Everlasting Concernment, that the good Lord may have the Glory in thy Conversion and Salvation; is and shall be the earnest and continual request of my Spirit. JOSEPH WRIGHT. To all them that Teach up the Light within all men, as that which is sufficient eternally to save them: If Mercy may be by you enjoyed, it is the desire of an hearty Well-willer of your Souls, that in the Grace of Christ, once more tendered unto you, that you may obtain it. Sect. 1 THou art the Party to whom at this time I am desirous to speak, although thou dost not own the name by which thy Notion is by some distinguished; the which I do not mention, having not so much to do with thy Name, as thy Spirit; nor with one or two of you, as with all. Moreover, I know that that Name doth not so well befit thee, as that which I have endeavoured to distinguish thee by. Sect. 2 One reason why I publish this Piece, is, because I could never have a fair dispute with thee, but one reviling term or other thou hast cast upon me: Another reason is, to show to thee what little Union there is betwixt thee and Truth: Another is, to set before thee, and all men, those pernicious Principles which thou holdest, although thou seemest to set such a fair gloss on them: Another is, truly to state the difference which is betwixt us, that we may not be disputing about Ordinances, when the difference is about the substance and foundation of all Generations that shall be saved. Another is, to show unto all those who would have us to own you for Christians, and join with you, the reason of our not consenting thereunto. Another is, to signify unto all, the danger that is in following thee, before they be caught by thee. Another is, to warn the Churches of Christ that they suck not in thy Principles, nor so much as bid thee, God speed; seeing thou bringest not the Doctrine of Christ. Another is, to arm them against thee, that thy design upon them may be blasted. Another is, to set before thee thy way, and the end which it will bring every man unto that walketh in it; the which thy detestable blasphemies, that Preachest up the Light within all men, are contrary to the Doctrine and Person of Jesus Christ; making Christ to be only a power in every man, which is his Justification; And much more of thy erroneous Doctrine I could rehearse, but it is wearisome, and might, as hath been said in the like case, rather be wondered at, than confuted: But seeing Satan in his Instruments hath transformed himself into an Angel of light, thereby to deceive the hearts of the simple; for their sakes I must speak something to thee, because thou bringest some texts of Scripture, which thou wouldst persuade people doth make for thee, as some have done, Rom. 2. 14, 15. thereby opposing Faith in the Man Christ Jesus, and his sufferings; and from that Scripture confidently affirming, that those Gentiles there mentioned knew not the Man Christ Jesus, which we believe in, nor did believe on him, yet kept the Law, and were thereby justified before God: And because the Scriptures which thou allegest to colour thy deceits, doth declare unto us a Christ, therefore thou sayest, that that is the Christ, to wit, the Work of the Law written in the heart; for although thou sayest not, that any can be saved without Christ, yet thou intendest nothing less, than that any are saved through the purchase of the blood of that Christ, who is God and Man, apprehended by Faith; for this thou reckonest to be erroneous, although it be the Foundation of all Generations that shall be saved. Sect. 3 Now I know not whom I shall by this writing offend, but such as are averse to Truth: for one cannot defend the Truth, but he shall offend its opposers. But this I assure thee of, thou wilt not rightly understand me, if thou takest any thing herein delivered otherwise, than from a lover of God and man. I have set down those thy Principles which I have good proof to be thine, that Preachest up the Light within all men, etc. which if thou dost not own, and dost except against any thing, either by Word or Writing, and say that I wrong thee in alleging such things; My Answer is, many of them are thy own, known sufficiently by thy words of mouth, and all the rest too, for otherwise they would not be dispersed in thy Books, the which thou wouldst not publish if thou didst not approve of the Doctrine contained in them. And I hearty wish, that all that shall have to do with thee about any thing here declared, which thou shalt be ashamed of, that they would require thee by Writing, to publish thy abhorring thereof; and if any of thy followers do testify their abhorring of those things, without secret evasion or mental reservation, I shall be glad; if not, let them be content (as one said) to be called his Disciples whose discipline they follow. Sect. 4 I further declare my forwardness to entertain any honest and fair Dispute with thee about these things, taking them in order; but I shall not take any one Writer that is not a known Leader of this Notion of the Light within, etc. to be worth my saying any thing unto, in reference to what I here say; neither shall I take notice of any one writing against what I charge thee with, that is filled with revile, that doth give railing language, and put things off with lies, etc. I shall only receive a sober Antagonist, or else expect your renouncing your Errors, repenting, believing and obeying the Gospel. Joseph Wright. A TESTIMONY For the Son of Man, and against the Son of Perdition. CHAP. I. Wherein it is laid to the charge of those that Preach up the Light within all men, That they do deny Jesus Christ; which is proved by their making no mention of his death for the sins of the world; by their not gathering Men and Women into fellowship with him by Faith; by their setting up Works for Justification; and by their neglect of Self-denial: against which is testified the Faith of God's Elect, concerning the Person of Christ, his Death and Resurrection, and Reconciliation thereby, with Faith therein, for Righteousness, Sanctification and Self-denial. Sect. 1 1. THE first thing that I lay to thy charge● whosoever thou art that Preachest up the Light within all men, requiring all People to mind the Light which is within them; is this, That thou dost deny that Christ which died at Jerusalem out of every person of man, but his own, & in so doing deniest Jesus Christ come in the flesh; and thy spirit is the spirit of Antichrist, notwithstanding all thy pretended zeal, etc. which I prove against thee as followeth: Sect. 2 First, Because in all thy Preaching, Teaching and Declaring, thou never makes mention of Christ's dying for the sins of the World; nor that he tasted death for every man, thou art altogether silent in this Doctrine of Christ's dying for man in the body of his flesh, and out of all other men, to Redeem man unto God, and to save him from his sins; which ought to be taught and preached first of all to sinners and unbelievers, to beget Faith in them, and Repentance unto life, 1 Cor. 15. 3. and 4. But thou dost altogether press every Man and Woman to look to the Light within them, telling them that that will show them all sin and iniquity, and will lead them out of it, and eternally save them, if they be guided by it. Sect. 3 Secondly, Because as is thy word of mouth, even so is thy writings, for amongst them all and in them all, the●e is not one line which teacheth that Christ did die for the sins of the world, and freely laid down his life as a ransom for sinners, or offered himself a Sacrifice to God, upon that Cross on which he was crucified at Jerusalem, in his own body, and out of every man else, thereby to reconcile both Jew and Gentile unto God by his own blood, shed in his own body, Ephes. 2. 13, 16. Col. 1. 20, 21. which is such a truth of such concernment, that whoso preaches it not, doth not preach the Gospel of Christ, nor lay the foundation which is the true and precious Cornerstone, yea, the foundation of all Generations that shall be saved; For no other foundation can any man lay, than that which is laid, even Jesus Christ, and him crucified: the just dying for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 18. who his own self bore our sins in his own body on the Tree, that we being dead to sin, should live unto Righteousness; by whose stripes only we can be healed, 1 Pet. 2. 24. Sect. 4 Thirdly, Because thou dost not gather men and women into communion with Christ by Faith, teaching them to believe in Jesus Christ & him crucified, out of them, and in his own body, for their sins and iniquities; by which Faith every true Believer being justified, hath Peace with God through our Lord Jesus Christ; by whom as the Apostle teacheth, Rom. 5. 1, 2. We have access by Faith into this Grace, wherein we stand and rejoice in Hope of the glory of God, see Rom. 4. 16. Rom. 11. 6. 2 Cor. 1. 24. But on the contrary thou gatherest by Works, never questioning whether thy Proselytes believe in Christ that died at Jerusalem, by whose Death and Resurrection Believers do receive Reconciliation and Justification; I say, by Works thou gatherest, and not by Faith, warning all people to look to the Light within them; and they which own this thy Doctrine, and walk and work according to it, thou ownest, and none but such, nor takest to be such as are either taught or gathered by thee, the which thou receivest; although as touching the Faith in Christ Jesus, they are as ignoranr as Heathens, and are absolute Infidels, which I have proved many a time by Discourse with thy followers; Therefore in that thou gatherest by Works, and not by Faith, making them Heirs, which are only Workers, and not Believers; thou makest Faith void, and the Promise to them which do believe of none effect, Rom. 4. 14. by which it is evident, that thou gatherest not in the Name of Christ, nor with Christ; and therefore art no true and right Gatherer, but a scatterer abroad; thou art not with Christ, but against him, and art led by the spirit of Antichrist. Sect. 5 But in the Name of the Lord Jesus Christ which died at Jerusalem, I affirm against thee, that there is no Salvation in any other but in Jesus Christ, and him crucified for the sins of the world; and that by the merit of his Death, and by the power of his Resurrection, done and acted out of every other man, and in his own Person, is Justification and Salvation, to be obtained through Faith, Rom. 5. 10. For there was a necessity that Christ should suffer, and rise again the third day, for the Justification of all them that believe in him, Luke 24. from ver. 22. to 48. And they which do not know this, know nothing at all, as even Caiaphas the high Priest doth declare, as it is written, John 11. 49. etc. And one of them named Caiaphas being high Priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for tho People, and that the whole Nation perish not: and this he spoke not of himself, bu● being high Priest that year, he Prophesie● that jesus should die for that Nation, an● not for that Nation only, but also that h● should gather together in one, the Children of God that were scattered abroad. Behold, how ignorant they are that know not tha● Jesus Christ ought to suffer death for the People, which else had all perished, and had all remained scattered, had not he gathered together in one the Children of God that were scattered abroad; as verse 50, 51, 52. The loyal high Priest did Prophesy much better, than these pretended Preachers up of the Light within, etc. Sect. 6 But as no sin could be done away without shedding of blood, and death, really and visibly, Heb. 9 15, 22. and 10. 10. So that it is no other offering, but that of Jesus Christ once offered, through which sinful man by Repentance and by Faith in him can have Salvation; 'tis not a Christ offered daily, as the Papists teach; for than must he often have suffered since the foundation of the world. But now according to the Apostles Doctrine, Once in the end of the world hath he appeared, to put away sin by the Sacrifice of himself; and it is appointed for all men once to die, but ●fter this the Judgement; So Christ was once Offered, to bear the sins of ma●y; and unto them that look for him shall he appear the second time without sin unto Salvation, Heb. 9 26, 27, 28. Who his own self bore our sins in his own Body on the Tree, 1 Pet. 2. 24. even in that very Body which he had prepared him, Heb. 10. 5. which was born of the Virgin called Mary, Mat. 1. 18. that mortal visible Woman which was espoused to that particular man called Joseph, which Child the Wise men came to see, Mat. 2. 11. who was Circumcised the eight day, Luke 2. 21. that very Child Jesus which Herod sought to destroy, but was prevented of his purpose by his flight into Egypt, according as Joseph and his Mother were directed by the Angel; who about the thirtieth year of his age was Baptised of John the Baptist, in that external River called Jordan, Mat. 3. 15. upon whom the Spirit of God did visibly descend; who walked up and down in the Land of Judea, Samaria and Galilee, in the City of Jerusalem, and in divers other Cities and Places thereunto belonging, doing good, working Miracles, healing them which were outwardly lame, and inwardly oppressed of the Devil; for God was with him, Acts 10. 38, 39, 40. Notwithstanding Judas did betray him with a Kiss, and sold him for thirty pieces of Silver; whom the Rulers and high Priests did take and judge, and hanged him upon a Tree without the Gates of the City Jerusalem; whose side was pierced with a Spear, out of which came blood and water, as it is written, John 19 34, 35. And he that saw it bore Record, and his Record is true, and he knoweth that he saith true, that ye might believe; whom Joseph of Arimathea begged, and took down from the Cross, and laid him in his own Sepulchre in a Garden, ver. 38. 42. over whom the Rulers set a Watch; notwithstanding which God raised him from the dead the third day, and loosed the pains of death, because it was not possible that he should be holden of it, Acts 2. 24. which to keep from being known, the high Priests gave to the Watchmen money, to say that his Disciples came by night while they slept and stole him away, Mat. 27. 66. and 28. 11, 12, 13, 14, 15. Which very Jesus did first appear to Mary Magdalen, out of whom he had cast seven Devils, Mark 16. 9 and next unto his Disciples in the place where he had appointed them to meet him, who was with them for the space of forty days, speaking to them the things appertaining to the Kingdom of God, giving Commandments through the Holy Spirit unto the Apostles whom he had chosen, Acts 1. 1, 2, 3. Yea, this very man Christ Jesus is he that gave himself for our sins, that he might bring us to God, Cal. 1. 4. 1 Peter 3. 18. that washed the Congregation of the faithful, Rev. 1. 5. from their sins in his own blood; that made Peace through the blood of his Cross, and Reconciliation in the Body of his flesh through Death, Col. 1. 20, 21, 22. which death he tasted for every man, Heb. 2. 9 and gave himself a Ransom for all to be testified in due time, 1 Tim. 2. 6. yea, God was in that one man Christ Jesus, Reconconciling the world unto himself, not imputing their trespasses unto them, but made him to be sin, who knew no sin, that men that were sinners, might be made the Righteousness of God in him, 2 Cor. 5. 19, 21. So that only in this man Christ Jesus is Salvation, neither is there Salvation in any other, for there is none other Name under heaven given among men whereby we must be saved, Acts 4. 12. and this is he that whosoever believeth in, shall receive remission of sins, Acts 10. 43. and in whose Name Repentance and Remission of sin should be Preached among All Nations, Luke 24. 47. But, Sect. 7 Fourthly, Thou which Preachest, That all men should mind the Light which is within them, dost deny the Christ of God which died at Jerusalem, because thou hast said to me, when I have made as large a confession of Christ as I now have done, That I am Ignorant of Christ, etc. Now, if I be charged that I am Ignorant of Christ, when & at such a time as I have declared & testified of him according to the Scriptures, it doth evidently appear, that thou dost not own this Christ which I here confess; and thou dost hereby plainly declare, that he whom thou acknowledgest to be Christ, is not this Christ; & therefore he must needs be Antichrist, & thou art led by the spirit of him. Sect. 8 Fifthly, Thou deniest Christ that died at Jerusalem, because thou dost not teach persons to believe, that by that very death of Christ which he suffered truly and visibly at Jerusalem, out of all other men, and in his own body, is the Reconciliation of the world unto God, Rom. 5. 10. 2 Cor. 5. 19 and because thou dost not teach, that that Righteousness which was done and fulfilled in that one Body of Christ, and out of the bodies of all other men, is that which Men and Women should only look upon as the meritorious cause whereby they are made Righteous before God through faith, as the instrumental cause thereof; but thou (like the Jews, Rom. 10. 3.) being ignorant of God's Righteousness and going about to establish thine own Righteousness, hast not submitted thyself unto the Righteousness of God. But I say and testify in the Lord, that all Righteousness whatsoever below or on this side that Righteousness, which was brought forth and fulfilled in that one body of the flesh of that one Man Christ Jesus that died at Jerusalem, will never make Reconciliation to God for one sinner; yea, it will fall short of doing that Office, and cease for ever of being the Righteousness of Life. Neither is it as thou teachest (that callest thyself a Preacher of the Light, etc.) in the Justification of a sinner before God, viz. by the Works of the Law, or by following the Light within; for they both will condemn, not justify: but a poor sinner stands justified before God, freely by his Grace through the Redemption that is in Christ Jesus, whom God hath set forth to be a Propitiation through Faith in his Blood, to declare His Righteousness for the remission of sins that are passed through the forbearance of God. See Rom. 3. 23, 24, 25, 26, 27, 28. But this Doctrine of Justification by the Grace of God through the Redemption that is in Christ Jesus, unto, and upon all them that believe, whose Faith is imputed to them for Righteousness, and whose iniquities are forgiven, and whose sins are covered; Thou art a stranger unto, which notwithstanding is the Doctrine of the Apostle Paul, Rom. 3. 22. and Rom. 4. 3, 4, 5, 6, 7, 8, 9 Sect. 9 Sixthly, Thou deniest Christ which died, etc. because all such as follow after thy Doctrine, do not deny themselves, as he hath taught they should; thou makest a show of Sin-denial, but Self-denial thou dost not practise: but Self must be denied, and Self-Righteoushess, which is of the Law; yea, when men have done all whatsoever they are commanded, they are then to say with humble hearts, they have done but what was their duty, and that they are unprofitable servants. I say, to deny ourselves, and self-righteousness, accounting it but dung, that we may win Christ, and be found in Him, not having our own righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith: this is the way to true blessedness, as the Apostle teacheth, Philip. 3. 8, 9 But this laying low Self, and only resting upon Christ by Faith thou canst not away with; therefore thou art in Self-exaltation in the highest degree, only thou coverest this with a fair pretence, by putting pretended Sin-deniall for Self-denial; and hereby is many a poor Soul miserably deceived by thee: but thus saith the Word of the Lord, Rom. 3. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight; for by the Law is the knowledge of Sin. And Gal. 3. 10, 11. For a many as are of the works of the Law, are under the Curse; for it is written, Cursed is every one that continuetb not in All things that are written in the Book of the Law to do them. But that no man is justified by the Law in the sight of God, it is evident; for the Just shall live by Faith. Behold, saith the Prophet, Hab●k. 2. 4. His Soul that is lifted up, is not upright in him; but the Justice shall live by Faith. Sect. 10 To which Justification by Faith in the Blood of Christ, thou that placest pretended Sanctification in the stead and place of Justification, art a stranger; and herein it will appear, that although thou seemest to have a Zeal of God, yet it is not according to Knowledge: for thou sayest so far only as the Creature is brought out of the filth of this World, and to leave sin, so far only is he justified before God; whereas the Scripture saith, Rom. 4. 5, 6, 7. But to him that Worketh not, but Believeth on him that justifieth the , his Faith is counted to him for Righteousness; even as David also describeth the Blessedness of the man unto whom God imputeth Righteousness without Works, saying, Blessed are they whose Iniquities are Forgiven, and whose Sins, are Covered: Blessed is the man to whom the Lord will not Impute Sin. So that God justifieth the Creature while it is in its Sins, in its Blood, Ezek. 16. 6. by the pardon thereof, upon Repentance and Believing the Gospel, which Believing is Imputed to us for Righteousness, as it is written, Rom. 4. 3. Abraham Believed God, and it was counted to him for Righteousness: And although Repentance toward God, and Faith toward our Lord Jesus Christ, Acts 20. 21. be requisite in order to every Sinners Justification; yet is Justification an Act of God, Rom. 8. 33. whereby he freely by his Grace, through the Redemption that is in jesus Christ, doth acquit from guilt of Sin the Repentant Believer, not Imputing his Sins to him, and accounting his Faith to him for Righteousness, See Rom. 3. 23, 24, 25, 26. Yea, to Believe as a Sinner, while under the guilt of Sin, and thereby liable to the wrath of God, Rom. 3. 19 Gal. 3. 10. Ephes. 2. 3. that God hath received such absolute Satisfaction by the Sufferings of Jesus Christ in his own Body upon the Cross, without the Gate of Jerusalem; That he that Repenteth and Believeth the Gospel, is wholly acquitted, his debt discharged fully and freely through his Blood; this is the way to be justified before God: So that the main ground and reason why we that Believe, should be holy in all manner of Conversation, in this present evil World, is, because we are not our own, but are bought with a price, even with the precious Blood of Jesus Christ: Therefore ought we to Glorify him in our Bodies and in our Spirits, which are his, 1 Cor. 6. 20. And so ought we to live to him, that died for us, and risen again, etc. 2 Cor. 5. 15. That seeing Christ died for our sins, we ought not to live in them, but to die to that which he died for; and as he was Crucified for our Iniquities, So they that are Christ's, do Crucify the Flesh, with the affections and lusts; lest they join with his Enemies, and provoke his anger against them; and as the Apostle Peter teacheth, 1 Pet. 1. 14, 15. As obedient Children, not fashioning yourselves according to the former lusts in your Ignorance, but as he which hath called you is holy, so be ye holy in all manner of Conversation; Because it is written, Be ye holy, for I the Lord your God am holy, Levit. 19 2. But, Sect. 11 Seventhly, In that thou layest aside this God-glorifying Doctrine, of Christ's free Reconciliation of Sinners to God by his Death, out of, and without themselves; and of God's Justification of the Ungodly, by the Remission of their Sins upon Repentance & Faith: It appears, that with the High-Priests, Elders and Scribes of the Law, Acts 4. 5, 6, 10. the Preachers up of the Light within, do set at nought that precious and tried Stone, which is the Head of the Corner, and the Foundation of all Generations that shall be Saved; yea that Rock of Ages upon which the Congregation of the Faithful are built; which is not the Rock of these legalists, their Preach and Printings being Witnesses; see Deut. 32. 31. For in as much as the Light within, is no other than the work of the Law written in the hearts of the Gentiles, Rom. 2. 14, 15. It is evident, that these Preachers, are Preachers of the Law, not of the Gospel; to which with those Jews and Greeks mentioned, 1 Cor. 1. 23. they are such Adversaries, that the Preaching of Christ Crucified, is to them both a Stumbling Block and Foolishness, while unto them which are Called, Christ is the Power of God and the Wisdom of God. Oh how great and glorious is the Power of God in the work of Redemption, by the Sufferings of Jesus Christ! Oh the depth of the Riches both of the Wisdom and Knowledge of God, which the proud in Spirit know not, as the Prophet David teacheth, Psal. 11 4. The Wicked through the pride of his Countenance, will not seek after God, God is not in all his thoughts; but as saith the same Prophet, Psal. 69. 32. The humble shall see this and be glad; and your heart shall live that seek God. Sect. 12 The humble do see themselves in a lost and undone Estate, by reason of Sin, which they and all the world are guilty of, by the Sentence of the righteous Law of God, they are so broken in their spirits, finding themselves under the Curse of the Law, Gal. 3. 10 That as Christ teacheth concerning the penetant Publican, Luke 18. 10. thinking themselves not worthy to lift up their eyes to Heaven, do smite their breasts, saying, God be merciful to us Sinners; while the proud Pharisee rejoicing in himself, and in his own Righteousness of the Law, (like those that now Preach up the Light within) exalteth himself, saying, God I thank thee, I am not as other men are, Extortioners Unjust, Adulterers, or even as this Publican. Oh with what affection doth the Repentant Believer receive Jesus Christ! Oh how precious is the Blood of Sprinkling to him! Heb. 12. 24. Which the proud Legalist, Pharisee, Papist, and pretended Preacher up of the Light within, do trample under their feet. Sect. 13 Even as Water is to a thirsty Land, Psal. 143. 6. or to the panting Hart, Psal. 42. 1. which being at the point of death, except it be refreshed by the Water Brooks, doth expire; So is it with the poor Believer, who finding himself beset on every side, with the guilt and burden of his Sins, which he not able to bear, flees from, but is still pursued with the guilt thereof, until he meets with Christ, who sets him free from the guilt, and takes away the burden of his Sins, giveth him assurance of peace with God, through the Satisfaction which he hath made to his Justice, by the Sacrifice of himself for all his sins that are past; and requiring this late lost Creature now to follow him, he bringeth him to his Father's house, makes him a Son of God by Adoption, and giveth him the holy Spirit, whereby he may both know that God is his Father, and be enabled to serve him in newness of spirit; promiseth him that his Grace shall be sufficient for him, to relieve him in all his Temptations in this world, and that by his Mediation with God, he will so secure him from the Calumnious Accusations of Satan, that he sh●●l not be able to lay any thing to his Charge in the Court of Heaven; and now requiring him to be faithful to the death, assureth him that he will give him the Crown of life. Oh what glorious Grace is this! O● h●w is he that was Sentenced to death, and pursued with the Executioners thereof (meeting with Jesus Christ, and being by him not only delivered from the power of his Pursuers, but also entitled to Everlasting Life) refreshed and comforted! who is able to express the consolation of the water of Life, John 4. 10. which Jesus Christ gives to refresh the fainting Spirits of those he meets with, that while they flee from sin, are pursued with the Law, Sin and Death, and are never able by all the strength they have, to deliver themselves from the power of those their Enemies, until Jesus Christ interpose with the might of his power, & relieve them by his grace; delivering the poor broken in spirit, that are pursued with the guilt power and wages of Sin, from the Law, Sin and Death, speaking peace to them in the pardon of their sins, sprinkling his Blood upon their spirits to cleanse them from the guilt thereof; and giving them the holy Spirit, John 7. 37, 38, 39 to strengthen them against the Reigning power of Sin, and thereby intituling them to life Everlasting, and to the deliverance from the wages of Sin, which is Everlasting Death. Sect. 14 Oh how contrary is the Doctrine of the Gospel, to the Doctrine of those that Preach up the Light within all men, as that which (though it be but the work of the Law, Rom. 2. 15.) is sufficient in the opinion of these followers of the Romish Synagogue, to lead out of all Sin, and eternally to save; and therefore contrary to the practice of the Apostles, who direct unto Christ all the weary and heavy laden with sin; with, Behold the Lamb of God, which taketh away the Sins of the World, John 1. 29. These Messengers of Satan, lead all such as follow them from Christ to themselves, setting up themselves under pretence of the Light within, and rejecting that which is indeed the Light, viz. the Word of the Prophets, of Christ, and of his Apostles, 2 Pet. 1. 19 which is written in the Scriptures of Truth, Dan. 10. 21. they set up that which is indeed the Darkness of this world, the Traditions of men, the Doctrines of the Romish Harlot, and other Adversaries to the Doctrine of the Gospel, which they deliver by word of mouth, and disperse in their written Books and Pamphlets. CHAP. II. Wherein is showed, That the Doctrine of these that call themselves Preachers of, and to the Light within all men, is not according to the Doctrine of Jesus Christ, expressed in the Scriptures of Truth, neither concerning the Person of Christ, nor the Father, Son and Spirit; nor the Light, nor the Ordinances of Christ, nor the Resurrection of the Dead, nor the Coming of Christ, nor the End of the World: Also the Doctrine which is according to Godliness, as it relates to these Particulars, is here manifested. Sect. 1 THe second thing which I lay to thy Charge, which teachest that People should be guided by the Light which is within all men; is, That thy Doctrine is not according to the Doctrine of the Scriptures, neither concerning the Conception of Jesus Christ, nor the Divine Being of the Father, Son and Spirit, nor the Light, nor the Ordinances of Christ nor the Resurrection of the Dead, nor the Coming of Christ, nor the End of the World; and therefore thou art led by the Spirit of Antichrist. Sect. 2 First, Because thou dost not confess, that by virtue of the Holy Spirit, his coming upon, and the Power of the Highest his overshadowing that visible woman called Mary, that that man Christ Jesus was conceived of the Holy Spirit, and made of the Woman without her knowing of man; and that he is the only begotten Son of God, both according to the Spirit of Holiness, Rom. 1. 3, 4. and also as he is a man of flesh and bones; and that there is none, nor can be any, that is the Son of God in that sense, that that God-man Christ Jesus, was, and is the Son of God, from and to all Eternity, according to the Spirit of Holiness; and also in the fullness of time according to the flesh, Gal. 4. 4. I say, because thou dost not own this Person, which I here speak of, to be the only begotten Son of God, and no other but he in all the world beside; Therefore thou art deceived, and art a Deceiver; for thou sayest not, that the flesh and bones humane, Soul and Spirit of that man, which was born of Mary the Virgin, in Personal unity with the Divine Nature, the Son of God according to the Spirit of Holiness, is the Christ; but thou making no mention of the humane Nature, that which thou callest the Christ is the Seed, Spirit or Light, in that man which was born of Mary; which Seed according to its measure is also in all men, and is Christ as well as it, according to thy Doctrine: Now though it ought not to be denied, that the Spirit of Holiness in that Person which was born of Mary, is the Son of God by eternal Generation; yet it ought to be acknowledged, that the humane Nature also of that Person which was born of Mary, is the Son of God by temporal Generation; and yet there are not two Christ's, but one, for as much as the Spirit of Holiness, and the humane Nature, is one in personality; and the Apostle Paul teacheth to this effect, 1. Tim. 2. 5. For there is (saith he) one God, and one Mediator between God and man, the man Christ Jesus; who is indeed both God and man in one Person, and so is no other Person in the whole world beside him, see Gal. 3. 20. Mat. 16. 13, 16, 17. So that if the Spirit of Holiness only in that man which was born of Mary, is the Son of God, and the Christ which died; then it follows, that the Son of God according to the Spirit of Holiness died, which is contrary to the Scripture, 1 Pet. 3. 18. which teacheth, that Christ was put to Death in the Flesh, but quickened by the Spirit; which at his death he yielded up, Mat. 27. 50. with the Spirit of his humane Nature, which he commended into the hands of his Father, Luke 23. 46. And if this be the Opinion of all that Preach up the Light within, etc. viz. That the Spirit of Holiness in that man which was born of Mary, is only the Christ, and not the flesh and bones humane, soul and spirit; then they must hold, either that Christ died not, or that the Godhead died, which is Blasphemy against the eternal Being of the Father, Son, and Spirit, which though three in Person and Office, yet are one Divine and Eternal Essence, and independent Being, see 1 John 5. 8. Sect. 3 But thus saith the Spirit of Truth, 1 John 2. 22, 23. Who is a liar but he that denieth that jesus is the Christ; he is Antichrist that denieth the Father and the Son; for no man knoweth the Father save the Son, and he to whom the Son will reveal him, Mat. 11. 27. Therefore according to the Apostles Doctrine, Acts 2. 36. Let all the House of Israel know assuredly, that God hath made that same jesus which they crucified at Jerusalem, by the Sentence of Pontius Pilate the Governor, both Lord and Christ: And as the blessed Apostle John teacheth, 1 John 4. 1, 2, 3. Let us not believe every Spirit, but try the Spirits whether they are of God, because many false Prophets are gone out into the world; hereby know ye the Spirit of God, every Spirit that confesseth that Jesus Christ is come in the flesh, is of God; and every Spirit that confesseth not that jesus Christ is come in the flesh, is not of God; and this is that Spirit of Antichrist, whereof ye have heard that it should come, and even now already it is in the World. Now as it is manifest, that to confess Jesus Christ come in the flesh, is rightly to confess his Person and Office, and rightly to confess his Doctrine; So it is apparent, that many profess so to do, and yet come far short thereof: There is a vast difference between the Servants of Christ, and the Subjects of Antichrist: When the Jews sent Priests and Levites to John, to ask him, who art thou? he confessed, and denied not, but confessed, I am not the Christ, John 1. 19, 20. But on the contrary, Christ himself testifieth concerning the Deceivers of the last times, Mat. 24. 5. saying. Many shall come in my name, saying, I am Christ, and shall deceive many. What do they less, that being demanded Who is the Christ, direct not the Inquirer to the true Christ, as John did, with Behold the Lamb of God, which taketh away the Sins of the World, John 1. 29. but contrariwise unto themselves, under pretence of a Light within all men, to hear their Doctrine of Falsehood, and receive their spirit of Delusion; what do they less than say, I am Christ, which say, I speak to the Light in thy Conscience, which shall eternally witness Me: Me, what mean they by this word Me which they say is eternally to be witnessed? Is there any thing that is eternally to be witnessed or acknowledged, but the Eternal God, and his Everlasting Son Jesus Christ, who is according to his Eternal Spirit without beginning and without end? As for themselves, are they any other than mortal sinful Creatures, that not only transgress Gods righteous Law, but also despise the glorious Gospel of his dear Son Jesus Christ, whose Promises they embrace not, whose Commandments they keep not, whose Threaten they fear not, and whose blessed Person they acknowledge not? Do they confess the Person of Christ? Do they confess him to be come in the Flesh, that only say he is come into their Flesh, a base Nothingless. John saith in his Gospel, Chap. 1. 30. This is he of whom I said, after me cometh a man which is preferred before me. But how do these Blasphemers prefer Christ before themselves, that distinguish not his Person from their own, and apply that which belongs to his Person unto theirs, that reject his Doctrine of Salvation, and set up their own Delusion of Destruction, that contemning the threefold Office of Christ, King, Priest and Prophet, in direct opposition to it, exalt and set up an inherent Righteousness of the Law, which they endeavour to maintain, that all men may attain unto by following the Light within them, which is no other than the Works of the Law, as hath been showed from Rom. 2. 15. And the Apostle teacheth, Gal. 2. 21. That if Righteousness come by the Law, than Christ is dead in vain. So that according to the Apostles Doctrine, Christ's Priestly Office, whereby he was a Sacrifice for the Sins of the World, is made void by those that set up a Righteousness of the Law. And if we consider of what nature a Law-Righteousness is, which, according to the Apostles Description, Gal. 3. 12. is not of Faith, but the man that doth them shall live in them: Christ in all his Offices, yea, and in his humane nature also, which is his Coming in the Flesh, is made void and of none effect; for, if Righteousness be attainable by the Law, or by following the Light within, which is the work thereof; then as the Death of Christ is in vain, so is also his Coming in the Flesh, his taking hold of the Seed of Abraham in the womb of the blessed Virgin, his taking part of Flesh and Blood, Heb. 2. 14, 15. 16. Being for no other end but that through death he might destroy him that had the power of death, that is the Devil; and deliver them who through fear of death, were all their lives time subject to bondage. Sect. 4 And as the Priestly Office of Christ, wherein he offered himself to God an unspotted Sacrifice to put away Sin, and that Body which was prepared him for that purpose, Heb. 9 14, 26. and Heb. 10. 5. is denied by these legalists that exhort all men to look only into the Light within, the work of the Law written in their hearts for their direction unto Righteousness; so also is the Prophetic Office of Christ made useless by them; for, as it is written, Deut. 18. 15. Acts 3. 22, 23, Moses truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you of your Brethren like unto me, him shall you hear in all things whatsoever he shall say unto you; And it shall come to pass, that every Soul which will not hear that Prophet, shall be destroyed from among the People. But do these Seducers hear him in all things whatsoever he hath said? Do they teach men so to do? No, no, it is far from them: Do they hear him that hath said, Mark 7. 21. From within out of the heart of men, proceed evil Thoughts, Adulteries, Fornications, Murders, Thefts, Covetousness, Wickedness, Deceit, Lasciviousness, an evil Eye, Blasphemy, Pride, and Foolishness? that say there is such a Light within all men that will lead them out of all Sin and Iniquity, and eternally save them if they sink down to it, and are guided by it? Where hath Christ the great Prophet taught as these men of Belial teach? When Christ met him whose eyes he had opened, John 9 35. He said unto him, dost thou believe on the Son of God? And when the man answered and said, Who is he Lord that I might believe on him? Jesus said unto him, thou hast both seen him, and it is he that talketh with thee. But how do these pretended Preachers up of the Light direct men unto Christ, that making no clear description of his Person, do only advise all men to turn into a so called Light within them, which as the Lord hath taught, Mat. 6. 23. is great Darkness? If, saith he, the Light that is in thee be darkness, how great is that darkness? And is not great darkness in them, that have no light? And who those are the Prophet shows, Isa. 8. 20. To the Law, and to the Testimony (saith he) if they speak not according to this Word, it is because there is no Light in them. But do these boasters of Light, that walk in darkness, go to the Law, and to the Testimony of Jesus? Do they hear Him in all that he hath said there? nay, do they hear him in any thing that he hath there spoken? Is their Repentance such as he requireth? Do they confess their sins, and pray for mercy for them? They are heard, it may be, with the proud Pharisee, to say, God, I thank thee, I am not as other men: but which of them hath been heard to say, God be merciful to me, a Sinner? Do they mourn for their transgressions, that seldom or never confess them? Do they forsake sin, that are servants of sin; that not only do despise the Gospel of the Grace of God, but also Blaspheme his Name, his Tabernacle, and them that dwell in Heaven? Are these self-exalters captivated into their Curses? Is it through infirmity of their flesh, and against the law of their spirits, that they thunder out their anathemas, like the Pope's Bulls against the Worshippers of God, and the Followers of the Lamb? And as it is evident, that they which do not believe in Christ, do abide in darkness, John 12. 46. So it is apparent, that he which hateth his Brother is in the same condition, as John teacheth in his first Epist. 2. 9 He (saith he) that saith he is in the Light, and hateth his Brother, is in Darkness: but contrariwise, he that loveth his Brother, abideth in the Light, and there is none occasion of stumbling in him. But how can they say, they love their Brethren, that give them occasion to stumble at the Word, that Pure Word which is laid in Zion for a foundation, at which they stumble, and thereby give occasion to others to stumble by their example? See Rom. 9 32. 1 Pet. 2. 7, 8. Can they say, they love those whom they delude, and being blind themselves, lead others that are blind also into the pit of destruction? Matth. 15. 14. unto whom, instead of giving direction and encouragement, by their Doctrine and Example, to confess Jesus Christ come in the flesh: they do the direct contrary, neither making confession of the Person, Office, or Administrations of Christ: not his Person, not his Divine and Humane Natures, personally united, and personally distinguished from the persons of all other men; but a Light within all men they extol. Not his Office of High Priest, to offer the Sacrifice of Himself for the sins of the World, and to give Peace to all that believe in his Name, by the remission of their sins: Of a Prophet, to teach: Of a King, to rule and govern. But a Light within all men, which though it be but the work of the Law, is exalted, and the only Name under Heaven given among men, whereby they must be saved, is thrown down: What he is, what he hath done, what he hath taught, is not regarded; his Promises are not embraced, his Threaten are not feared, his Commandments are not obeyed; yea, the main reason and ground why the holy Ordinances of Baptism in Water, Prayer, and Laying on of Hands, and Breaking of Bread, &c, is denied by those that teach all People to be guided by the Light within them, is, because they contemn Jesus Christ that gave commandment to administer those his holy Appointments; and despising his Doctrine, they exalt their own Delusion: His Word they will not hear; his Work they will not do, but have walked after the Imaginations of their own heart, Jer. 9 14. teaching for Doctrines the Commandments of men, Matth. 15. 9 Sect. 5 For, was it ever heard that any Professor of the Faith of Jesus Christ, any Confessor of him to be come in the flesh, did deny the Baptism of a repentant Believer in Water, in the Name of Jesus Christ for the remission of sins: which is an Ordinance of so great authority, that although there hath been some difference among Professors about the manner of Administration thereof, yet few or none have ever been heard to question the Ordinance itself, till now of late; and it being appointed for so excellent uses, as not only to signify the Burial and Resurrection of Jesus Christ, but also the Fellowship of every true Believer in his Death, which he died unto sin once, Rom. 6. 10. that so they may be in his Resurrection also, Rom. 6. 5, 6, 7, 8, 9 to live unto God; that sin reigning not in their mortal bodies in this life, they may in their bodies, souls & spirits reign with Christ in the life which is to come. It must needs therefore be concluded, that those that deny this blessed Appointment of Jesus Christ, do also deny him to be come in the flesh: as also, all benefit that Believers do and shall obtain by the sufferings of Christ in the body of his flesh through death, Col. 1. 22. and that are obtainable through his grace, in their conforming themselves to his will, in submitting to this his Appointment. And forasmuch as the pretended Preachers up of the Light within, do usually call the Baptism of Believers in Water, though it be administered in the Name of Jesus Christ, a carnal thing, a shadow without substance, empty, useless, low, and such a thing as God is gone out of, etc. Is it not evident that they think as meanly of him that sent his Servants to Baptise with Water, Joh. 1. 33. Mark 16. 15, 16. Acts 10. 47, 48. as they do of Baptism in Water? What esteem have they of the Person of Christ, that have none of his Commandment? Of what value is the Coming of Christ in the flesh, his Death, Burial, and Resurrection, with those that despise his Doctrine, and that blessed Appointment of his, which not only sets forth the Burial and Resurrection of Christ, but also the Virtue and Efficacy thereof upon Believers, as is abundantly taught in the Scriptures: Therefore, saith the Apostle, Rom. 6. 4. We are buried with him by Baptism into death; that like as Christ was raised from the dead by the glory of the Father; even so we also should walk in newness of life. So likewise, Col. 2. 12. Buried with him by Baptism into death, wherein also you are risen with him, through the Faith of the operation of God, who raised him from the dead. And the blessed Apostle Peter, in his first Epistle, Chap. 3. 21, 22. speaking of the efficacy of Baptism upon true Believers, teacheth us to understand, that it consisteth not in the bare putting away of the filth of the flesh, as the Jewish Baptisms did, Heb. 9 9, 10. but it being administered in the Name of a greater High Priest, than he whose descent is from Aaron; the effect is greater than the effect of those Legal washings, or carnal Ordinances, which the Apostle excellently expresseth in these words, viz. Not the putting away the filth of the flesh, but the answer of a good Conscience toward God, by the Resurrection of jesus Christ from the dead; who is gone into Heaven, and is on the right hand of God; Angels, and Authorities, and Powers being made subject to him. And the same Apostle, according to the wisdom given unto him of God, answered those Jews, that being pricked in their hearts, Act. 2. 37, 38. said unto him, and to the rest of the Apostles, Men and brethren, what shall we do? when he said unto them, Repent, and be baptised every one of you, in the Name of jesus Christ, for the Remission of sins, and ye shall receive the gift of the holy Spirit. Is the conscience of any man good while it remains defiled with the guilt of sin? Tit. 1. 15. And hath the Lord appointed Baptism in Water in his Name (Acts 10. 47, 48.) to signify unto penitent Believers the Remission of their sins? that being planted together in the likeness of his Death, which is unto Sin, they might be also in the likeness of his Resurrection, Rom. 6. 5, 14. Whence then is that spirit that forbids Water for the Baptism of the repentant Believer in the Name of Jesus Christ for the remission of his sins? He that is of God, saith Christ, heareth Gods Words. Ye therefore hear them not, because ye are not of God, Joh. 8. 47. When the Lord had anointed the eyes of the man that was born blind, Joh. 9 6, 7. he said unto him, Go wash in the Pool of Siloam, (which is by interpretation, Sent) he went his way therefore and washed, and came seeing. O what riches of grace doth every true Believer receive of Jesus Christ in their becoming obedient to his Word! This man had not only his Eyes opened, which never yet had seen, but he was made one of the Disciples of Christ, one of the adopted Sons of God. And what greater envy and malice can Satan and his Instruments express against God and man, than to endeavour to hinder men from doing that which God hath commanded, that so they may not enjoy that which he hath promised. When Sergius Paulus desired to hear the Word of God of Barnabas and Saul, Elimas' the Sorcerer withstood them, seeking to turn away the Deputy from the Faith. Unto whom Act. 13. 3. Paul said, O full of all subtlety, and all mischief, thou child of the Devil, thou enemy of all Righteousness, Wilt thou not cease to pervert the right ways of the Lord? And as this wicked man did endeavour to shut the eyes of the understanding of the Governor, that he should not see the light of the knowledge of God in the face of Jesus Christ. 2 Cor. 4. 5, 6. So was he justly punished by the hand of the Lord with such blindness, that he was not able to see the Sun; for a mist and darkness fell on him, and he went about seeking some to lead him by the hand. A great punishment. But his sin was great, he sought to turn away a man from the Faith; unto which, as the Apostle Peter teacheth, God Act. 15. 7, 8, 9 bore witness among the Gentiles, and gave to them the holy Spirit, purifying their hearts by Faith. And, as Paul teacheth, He that believeth on him that justifieth the ungodly, his Faith is counted to him for Righteousness; he is one of those blessed men to whom God will not impute sin; who being justified by Faith, hath peace with God through Jesus Christ; access by faith unto Grace, and rejoiceth in hope of the glory of God, having Redemption through the blood Rom. 1. 1 2, 3, 4, 6. of Christ, the Forgiveness of sins according to the riches of his Grace, Ephes. 1. 7. And this is that new and living Way which Christ hath consecrated for us through the vail, that is to say, his flesh, Heb. 10. 20. For he himself by walking in that way, wherein he requireth every true Believer to follow him, hath consecrated it a way of Salvation; for wherefore was he Baptised but to consecrate the way of Baptism to all Believers as himself testified, when John refused to Baptism him, Mat. 3 13, 14, 15. Saying I have need to be Baptised of thee, and comest thou to me; suffer it saith he to be so now, for thus it becometh us to fulfil all Righteousness? Therefore Baptism in Water in the Name of Jesus Christ, is unto the Repentant Believer, the way of Salvation, because Christ hath walked therein to make it ●o: he was Baptised that knew no sin, that the Repenting Sinner might be baptised in his Name for the Remission of Sin: and as the Sinner draws nigh to God by Repentance, Faith, and Baptism; so Christ draws nigh to the Sinner by his Grace; for as the Sinner comes to be washed in his body with pur● water, so he comes to be sprinkled in hi● heart or spirit with the blood of Christ, fro● an evil Conscience, Heb. 10. 22. For Chris● came (saith John) by water and blood, no● by water only, but by water and blood; an● it is the Spirit that beareth witness, because the Spirit is truth: For there are three tha● bear Record in Heaven, the Father, th● Word, and the holy Spirit, and these thre● are one: And there are three that bea● Record in Earth, the Spirit, the Water, and the Blood, und these three agree in one: I● we receive the witness of men, the witness of God is greater; for this is the witness of God, which he hath testified of his Son, 1 John 5. 6, 7, 8. And as the Grace of God is exceeding great in giving to every true Believer assurance of acceptance with him, by the witness of his own Spirit, Rom. 8. 16. through the precious blood of Christ, 1 Pet. 1. 18. signified in Baptism; so it must needs be great Impiety in any man to gainsay that holy Commandment which he hath appointed as a means, whereby repenting Believers do draw nigh unto him, Heb. 10. 22. and as an evidence of his accepting them for his Children, Gal. 3. 26, 27. the which further to assure to them that ask him, Luke 11. 13. he giveth the Spirit of Adoption, whereby they are enabled to cry, Abba, Father, Rom. 8. 15. Gal. 4. 6. Sect. 6 But as the Adversaries of Jesus Christ, and of his holy Ordinances, deal by one, so they do also by other of his Commandments, which to manifest their dislike and contempt of Christ that gave them forth, they contemn and resist, like their Predecessors in evil, the Jews, Acts 7. 51, 52, 53. who, though they received the Law by the disposition of Angels, kept it not; and though the Gospel be the Power of God unto Salvation, unto every one that believeth; being that wherein the Righteousness of God is revealed from Faith to Faith, Rom. 1. 16, 17. yet did they not obey it, Rom. 10. 17. Even so these their Followers, finding the work of the Law written in their hearts, Rom. 2. 15. this they extol and admire, but never did any of them walk according to it; for, as saith the Apostle, Rom. 3. 23. All have sinned and come short of the glory of God; and although there be no way to take away their sins, but that new and living way of the Gospel of Jesus Christ, which he hath consecrated for that purpose, by which he not only promiseth Peace and Salvation Everlasting, but giveth also the earnest and assurance thereof unto them that seek it in the way that he hath appointed, in the word of the Gospel; yet will not these stiffnecked and uncircumcised in heart and ears obey the Gospel, but do always resist the holy Spirit, like their Fathers; for that they may show their utter enmity and contempt of the Gospel, and of the precious Promises of Grace declared therein, that they may deter Believers from seeking the gift of God, the holy Spirit, that they may hinder it as much as in them lies, not only the Evidence that every Believer may have of his Adoption or Sonship; but also that assistance of the Spirit of God whereby he may be enabled to war a good warfare; yea, that they may take men off from seeking Righteousness by the Gospel, and set up the Law for Justification; as if their own strength, and the Light within all men, were sufficient to render the Power of God, whereby Believers are kept through faith unto Salvation, of no effect; that Principle of the Doctrine of Christ, viz. Prayer, and Laying of Hands on Baptised Believers, for the obtaining the gift of the holy Spirit, is by the Preachers up of the Light within, etc. as other Ordinances of the New Testament, reproached and despised; but Oh how fierce is their anger! how cruel is their wrath against the People of God, that contemn and vilify the practice of that duty of Prayer, and laying on of hands, which is performed for so holy and spiritual an end; as the obtaining the gift of the holy Spirit, promised of God to those that repent, and are baptised in the Name of Jesus Christ, for remission of sins, Acts 2. 38. Gal. 3. 14. Luke 11. 13. given of God to those that did obey him, Act. 5. 31, 32. to witness unto them the forgiveness of their sins to be the earnest of their Inheritance, the seal of Salvation, until the Redemption of the purchased Possession, Ephes. 1. 13, 14. to be such an assistant unto Believers, which they cannot obtain by the works of the Law, but by the hearing of Faith, Gal. 3. 2. and whereby they may be enabled so to walk, that they shall not fulfil the lusts of the flesh, Gal. 5. 16. Yea, so exceeding great and precious is the Promise, and so powerful is the assistance of the Spirit promised, that thereby Believers may be made partakers of the Divine Nature, 2 Pet. 1. 4. their infirmities may be helped in Prayer, Rom. 8. 26. they may have all things brought to their remembrance, be led into all Truth, and shown the things that are to come, Joh. 16. 13. Joh. 14. 26. which Promise of the Spirit was obtained by Prayer, and Laying on of hands by the Apostles, in behalf of the Samaritans, Act. 8. 15, 16, 17. by a certain Disciple in behalf of Saul, Act. 9 10, 17. by Paul in behalf of the Ephesians, Acts 19 6. by certain Prophets and Teachers in the Church at Antioch in behalf of Barnabas and Saul, to assist them in the work of their Ministry, Acts 13. 1, 2, 3. by the Apostles in behalf of the seven Deacons, to fit them for their service, Acts 6. 5, 6. by the Presbytery or company of Elders in behalf of Timothy, 1 Tim. 4. 14. and also by Paul himself, 2 Tim. 1. 6. in order to his obtaining the gift of the holy Spirit to assist him, both as a Disciple and Minister of Jesus Christ: So that all that believe in Jesus Christ may safely conclude, that Prayer and laying on of hands, is a Principle of his Doctrine, which he himself was not far from the practice of upon those he sent out to Preach among all Nation's Repentance and Remission of sins, when having first said unto them, Behold, I send the Promise of my Father upon you; and having led them out as far as Bethany, in order to his parting from them, and ascending up into Heaven, He lift up his hands and blessed them, Luk. 24. 49, 50. Yea, so ancient and authentic is the practice of seeking the blessing from God, by lifting up, and laying on of hands, (for hands are not to be laid on, except they be first lifted up; and therefore the Prayer of Faith is a main part of this Ministration) That Jacob when he blessed the Children of Joseph, He laid his hands upon them, Gen. 47. 14, 16. Moses by the Command of the Lord, laid his hands upon Joshua in order to his being filled with the Spirit, and thereby fitted for his Charge of going in and out before the Congregation of Israel, Numb. 27. 22, 23. Deut. 34. 9 And the Lord Christ himself when he blessed those little ones which were brought unto him, He put or laid his hands upon them, Mark 10. 13, 14, 15. Matth. 19 13, 14, 15. Now what man or men can say, that this is a dead practice, which the Lord of Life and Glory, and his holy Prophets and Apostles practised without blasphemy against Jesus Christ, yea, against God the Father? Can any man revile that practice of Prayer and laying on of hands, which (as hath been showed) was used according to the direction of Christ, and for no other end, than for the obtaining the Spirit of Promise, which is the ●arnest of the Inheritance of all Believers, Ephes. 1. 13, 14. and not thereby deny his Word? How can they say they love him, that keep not his say? He (saith Christ) that loveth me not, keepeth not my say, John 14. 24. Is not the Spirit the Seal of Righteousness by Faith? After ye believed (saith the Apostle, Ephes. 1. 13.) ye were sealed with the holy Spirit of Promise. This only would I learn of you (saith the Apostle to the Galatians, Gal. 3. 2, 3.) being tempted, to turn from the Righteousness which is by Faith, to that which is of the Law, Received ye the Spirit by the works of the Law, or by the hearing of Faith? Are ye so foolish, having begun in the Spirit, are ye now made perfect by the flesh? What other reason can truly be given why the Preachers up of the Light within all men do revile that principle of Christ's Doctrine, but this, viz. Because the Righteousness which they teach, is contrary to that which the holy Spirit seals? therefore they reproach that practice, whereby Believers obtain the holy Spirit, as a seal of their Righteousness which is by Faith, as the strength whereby they stand steadfast in their heavenly Calling, and as the earnest and assurance of their everlasting Inheritance: Wherefore cry they out, Turn to the Light within, Turn to the Light within, but because their delight is in the works of the Law, not in the hearing of Faith? Oh how pleasant is a fleshly Righteousness Rom. 2. 15. Gal. 3 5. unto men unregenerate! which, because it is wrought by the strength of the Creature, which, although now since the Fall, is only the strength of corrupt flesh; yet is it cried up by fleshly and carnal men, that know not what it is to be born of Water and of the holy Spirit, as the only Righteousness, though it will leave them under the Curse of the Law, and never give them the blessing of Abraham, the Promise of the Spirit, which is not to be obtained by the works of the Law, but by Faith in Jesus Christ, through his grace, Gal. 3. 10. 14. Rom. 4. 4, 15, 16. Rom. 11. 6. and in the way that he hath appointed in his Word, wherein this Service of the Prayer of Faith, with the laying on of hands, is taught as a part of that way, which is the way of life, in which the Law of the Spirit of life in Christ Jesus is found, which maketh free from the Curse of the Law, of Sin, and Death, Rom. 8. 1, 2. Gal. 3. 10. and although it be despised and contemned with other Ordinances of the New Testament, by such as, whilst they boast of Light do walk in Darkness, yet, as a reward of whose disobedience the mist of darkness is reserved for ever, 2 Pet. 2. 17. Sect. 7 But like measure ye meet also to that holy Appointment of Jesus Christ, viz. the Lords Supper, which he celebrated with his Disciples at his departure from them, the same night in which he was betrayed, and sanctified as a standing Ordinance unto his Church, to evidence the breaking of his Body, the pouring out of his Blood, with the benefit thereof unto all true Believers; yea, to set forth his Death and bodily absence until his coming again in his own Body, wherein he suffered upon the Cross: for this Ordinance is by the pretended Preachers up of the Light within all men, very much reviled, and the practice thereof, as it is used in the Churches of Christ, not only vilified, but opposed; which whether it be not done to make way for that Popish Idol of the Mass (because in dispute about this Question, the Bread which is eaten in the Lord's Supper, was denied to be Bread made of Corn, or the Wine that is drunk, to be the fruit of the Vine, by a Preacher up of the (so called) Light within) And how near this Denial comes to the Harlot's doctrine of Transubstantiation, the Children of God, through his grace, will well perceive: Sure I am, the denial of the Ordinances of Christ, manifesteth contempt both of the Person and Power of Christ; and whosoever denyeth this Ordinance in particular, doth thereby deny that which is set forth by it, which is not only, his Death, 1 Cor. 11. 26. but even his coming in the flesh; For therefore a Body was prepared him, that his Body might be offered once for all, Heb. 10. 5, 10. He took part of flesh and blood, that through death he might destroy him that had the power of death, that is the Devil, and deliver them that through fear of death were all their life-time subject to bondage, Heb. 2. 14, 15. The Death of Christ being of such precious concernment unto his Church, the Lord hath in his wisdom appointed this holy Feast, which is called His Supper, to set forth in his bodily absence his Death until his Coming again in his own body, that so the Church might have him in remembrance, by whom they receive so great a benefit, (1 Cor. 11. 24, 25, 26.) as the Remission Act. 1. 11. of sin, of which the Cup is the New Testament in his Blood, as the Bread is that which doth show forth his Body broken and given for them, a Offering, not like the Legal Offerings, nor like the Popish Mass, daily offered, which yet never take away sin; But being once offered, doth so take away the sins of them, that walking in Faith, Hope and Charity, look and wait for his appearing, that he shall appear the second time without sin unto their salvation, Heb. 9 26, 28. It must needs therefore be a mischievous design, which is carried on by those that contemn the Ordinances of Jesus Christ, which are of so blessed concernment to those that believe in him: It is no less than the denying of him to be come in the flesh, to deny the Ordinances which he hath appointed to set forth what he hath done in the body of his flesh; and it is as much as to deny that ever he shall come again, to deny that Appointment which he hath ordained to be used until his second coming, or to abuse it with the Papists, turning that into a Sacrifice Propitiatory, which Christ ordained only to signify the Propitiatory Sacrifice of his own Body; to make that by an humane invention of Transubstantiation, to be the very Body and Blood of Christ there present upon their Altar, in the hand of their Priest, which Christ appointed so signify his Body, as to show his bodily absence, the Bread being present, his Body being at the right hand of God in the Glory of the Father: This is as much as to deny his coming bodily; for, if his Body be present, how can his Body be at the right hand of God? If his Body be come since his Ascension, how can his Body be still to come? But the truth is, so great an harmony is between the Preachers up of the Light within all men, and the Doctors of the Romish Synagogue, that their Doctrine tends to one thing, viz. The denial of Jesus Christ come in the flesh, of Justification by the imputation of Faith in his Blood for Righteousness, of Remission of Sins by his Grace; of the right use and end of his holy Ordinances; yea, to the denial of the virtue of the Death of Christ, the essicacy of his Resurrection, and the glory of his Coming. I shall therefore for conclusion of this Chapter, set forth, according to the Scriptures of Truth, the Doctrine of the Resurrection of the bodies of all men, by the power of the Resurrection of Christ; the glory of his Coming, and the End of the World. Sect. 8 For thus saith the Word of the Truth of the Gospel, concerning those that shall be saved, as it is written, 2 Tim. 1. 8, 9 10. God (saith the Apostle) hath saved us, and called us with an holy Calling, not according to our Works, but according to his own Purpose and Grace, 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: By his Death he hath destroyed him that had the power of Death Heb. 2. 14. By his Resurrection and Ascension in his own Body, He hath led captivity captive; He conquered the Grave and overcame it by Death; not for himself, who knew no sin, but for the world of sinners, unto whom Death is due, as the wages of Sin, the just reward of Iniquity, Rom. 6. 23. which Death passed upon all men (excepting Christ, who sinned not) because that all have sinned, Rom. 5. 12. and are in bondage under Sin and Death, the great enemies of the peace and comfort of Mankind, for whose deliverance from Sin and Death Christ hath died, and hath invited the world of sinners to repent, and believe the Gospel for the Remission of their Sins, and their deliverance from Death, from which he will in his due time deliver all those that believe in his Name: For he must reign till he hath put all his enemies under his feet, 1 Cor. 15. 25. that the saying that is written may come to pass, Death is swallowed up into Victory, according to the Word of the Lord by the Prophet Hosea, ch. 13. 14. I will ransom them from the power of the Grave, I will redeem them from Death: O Death, I will be thy plagues, O Grave, I will be thy destruction; Repentance shall be hid from mine eyes. And to this end Jesus Christ did give himself a Ransom for all, and tasted Death for every man, 1 Tim. 2. 6. Heb. 2. 9 that he might bring all men out of the Grave: which though it be not yet effected, yet he hath paid the Price, that so at his appearing he may raise all men from that first death, and deliver from wrath to come all that wait for him, believing on his Name, 1 Thess. 1. 10. 1 joh. 3. 23. according as himself hath testified, joh. 5. 28, 29. Marvel not at this, saith he; for the hour is coming in which all that are in the Grave shall hear the voice of the Son of God, and shall come forth; they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. So that it is evident, that that of man which goeth to the grave shall be raised again, as he hath said, I will ransom them from the power of the grave etc. But if the bodies of them which are cast into the grave shall not be raised from thence, how then is there a ransoming of them from the power of the Grave, or a redeeming them from Death? How is Captivity led captive? or (who how will the Grave then come to destruction, and not rather be the destroyer? And how will the Word of the Almighty Creator be fulfilled, and his glorious Power manifested, who made Heaven and Earth, the Sea and all that therein is, and keepeth Truth for ever, Psal. 146. 5, 6. Sect 9 But it is further evident, That the bodies of Believers, although they die and turn to dust, yet shall they be raised again, and live eternally, as is testified in the Scripture, 1 Cor. 15. 42, 43, 44. by the Apostle, concerning the Resurrection of the Dead, It is sown (saith he) in Corruption, It is raised in Incorruption: It is sown in Dishonour, It is raised in Glory: It is sown in Weakness, It is raised in Power: It is sown a Natural Body, It is raised a Spiritual Body. By all which, how evidently is the Resurrection of that which dies, proved? It which is sown, and it which is raised is one and the same; only the condition wherein it is raised is more excellent than that wherein it is sown. They that turn Scripture into Allegories, cannot turn this into any, nor make an Interpretation contrary to this, without making themselves very absurd: for, if they shall say, It is the Seed of God which is thus sown, than it seems the Seed of God shall be sown in one condition, and shall be raised in another, yea, they must hold that the Seed of God is sown a Natural Body, and raised a Spiritual Body, changing its Properties, which cannot be; No, no, it is the Corruptible man, the natural Bodies of Believers, which shall be raised, changed, and fashioned like the glorious Body of Christ, and as is testified in the Scripture concerning that Seed which is sown into the Earth, as Wheat or other Grain, That which is sown is not sown that Body which shall be, for when it is sown, it is sown but bare Grain, not clothed with any thing, but God giveth it a Body as it pleaseth him, clothed excellently, yet to every Seed his own Body: And as the Body of Wheat which is raised and brought forth, doth not arise out of other Grain, but doth absolutely and truly arise out of that very Seed, and by the Power of God groweth out of that very Kernel which was sown; even so shall it be in the Resurrection from the Dead the Natural and Visible Bodies of those that believe in Christ, although they shall not be raised as they are sown, viz. vile, corruptible, natural, weak and dishonourable, yet nevertheless they shall be raised; and though God will give a Body as it pleaseth him, clothed with incorruptibility, yet he will give to every Seed his own body, 1 Cor. 15. 38. and they shall be raised again without all deformity, and clothed upon with their house which is from Heaven; yea, their vile Bodies shall be made like the glorious Body of Christ, even a Spiritual Body, which Spiritual Body shall arise out of that Natural Body which doth die, and is laid in the Ground, even as Grain doth arise out of that very Grain which was sown, being the same in substance when raised, as when sown; only raised in a glorious condition, sown in a weak and dishonourable; And as the Grain doth all arise and leaves not one jot of itself in the ground, even so there shall not be left one jot of whatsoever goes to the making up this Body complete, and every way a perfect man, but it shall be raised wholly and fully as it is written, 1 Cor. 15. 35, 36, 37, 38, 42, 43, 44. Sect. 10 And that all Believers may be fully assured that their vile Bodies shall be changed, and fashioned like the glorious Body of Christ, according to the working, whereby he is able to subdue all things unto himself, Phil. 3. 20, 21. The Apostle doth unfold this Mystery, 1 Cor. 15. 51, 52, 53, 54, 55. Behold (saith he) I shall show you a Mystery, We shall not all Sleep but we shall all be Changed in a moment, at the twinkling of an eye, at the last Trump: for the Trumpet shall sound, and the Dead (viz. in Christ, 1 Thes. 4. 16, 17. such as lie in the visible Earth) shall be raised incorruptible, and we (viz. the faithful that are alive and remain in this corrupt mortal estate unto that time) shall then be changed: for this corruptible must put on incorruption, and this Mortal must put on Immortality; so when this Corruptible shall have put on Incorruption, and this Mortal shall have put on Immortality, then shall be brought to pass the saying that is written, Death is swallowed up in Victory; O Death, Where is thy Sting? O Grave, Where is thy Victory? The Sting of Death is Sin, and the Strength of Sin is the Law; but thanks be to God which giveth us the Victory through our Lord Jesus Christ. Thus is the Resurrection, and Change of all Believers from Death to Life, from Corruptible to Incorruption, from Mortal to Immortality, by the blessed Apostle both Vindicated and Unfolded, that every faithful Man and Woman may know, that although the Wages of sin is Death, yet the Gift of God is eternal Life, through jesus Christ, Rom. 6. 28. which God will give unto them all at one and the same time, even at the coming of Christ, that according to the Word of Truth, 1 Thess. 4. 15. These that remain unto the coming of the Lord may not prevent them which are asleep in him; but although the Lords Labourers are called to work in his Vinyard at the several Hours of the Day of his Grace, yet they all shall have their reward together at the Evening, Matth. 20. 8. For God hath provided so well for the Faithful of this last Age, that though many in former Ages have obtained a good Report through Faith, yet shall not they without these be made perfect, Heb 11. 39, 40. Sect. 11 And although the Preachers up 〈◊〉 the Light within all men, do boast of Perfection, which they imagine that some of them do attain unto in this life, yet it is evident by the Scriptures of Truth, that the Perfection in Glory which is promised to the Faithful, and the Perfection in Holiness unto which they are exhorted, is not attained unto, but only in part, until the bodies of those that believe in Christ (the second Adam) are raised from the Grave, and changed from the corruption whereinto they are fallen by the offence of the first Adam, Rom 5. 15, For although in this Life those that believe in Christ, are through the Rich Mercy of God, even when they were dead in Sins, quickened together with Christ, Ephes. 2. 5. and so renewed in the Spirit of their Mind, Ephes. 4. 23. that with the Mind they serve the Law of God, Rom. 7. 24. Yet alas! this Perfection is but in part: Paul himself, who had attained to so great a Portion of Grace, that by the Law of the Spirit of Life, in Christ Jesus, he was made free from the Law of Sin and Death, Rom. 8. 2. and though, together with this Freedom from Gild, and liableness to Punishment for Sin, he was so set free from the Dominion of Sin, being not under the Law, but under Grace, Rom. 6. 14. that he did delight in the Law of God after the Inward Man; yet notwithstanding he found another Law in his Members, which warring against the Law of his Mind, brought him into Captivity to the Law of Sin in his Members, Rom. 7. 22, 23. So that, though he had hope of Deliverance from this his Enemy, the Flesh which lusteth against the Spirit, Gal. 5. 17. and for his comfort had obtained the Gift of God, The Holy Spirit, as a help to him, to war a good warfare, and as the Earnest of his Inheritance Ephes. 1. 13, 14. which is to be enjoyed at the Redemption or Deliverance of the purchased Possession; yet for the present such was his Condition, that, as himself testifieth, Rom. 7. 23. So then, saith he, With the Mind I myself serve the Law of God, but with my Flesh the Law of Sin. So that, although this Renovation of the Spirit of the Mind, by the Assistance of the Holy Spirit, whereby a Believer knows himself to be a Son of God by Adoption, and is enabled to cry, Abba, Father, Rom. 8. 16. be the earnest of the Inheritance, a Rising with Christ, through the Faith of the Operation of God, who raised him from the Dead, to the obtaining Forgiveness of all Trespasses, Col. 2. 12, 13. yet this is not the Resurrection from the Dead, nor the State of Perfection, which the Faithful unto death shall obtain, as the same Apostle testifies, 2 Tim. 4. 7. I have fought a good fight, saith he, I have finished my Course, I have kept the Faith: henceforth there is laid up for me a Crown of Righteousness, which the Lord, the Righteous Judge, shall give me at that Day; and not to me only, but unto all them also that loves his appearing: For the obtaining whereof, his great Desire was (while he enjoyed but the earnest of the Spirit, and was at home in the body, and absent from the Lord) 2 Cor. 5. 4, 5, 6, 7. to be found in Christ, not having his own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God, by Faith; that I may know him, saith he, and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable unto his Death, if by any means I may attain unto the Resurrection from the Dead; not as though I had already attained, either were already Perfect, but I follow after, if that I may apprehend that, for which also I am apprehended of Christ Jesus, Phil. 3. from the 8th Verse to the end. So that that which truly and properly is called the Resurrection from the Dead, is the raising of man from the dead, in every part wherein he is dead, by reason of sin, to be alive again, and to live in every part wherein he lived before he sinned: For before man sinned he was alive in Spirit, Soul, and Body, Gen. 2. 7. and so should for ever have lived, and not have tasted death, nor have seencorruption, or have returned unto Dust, in his visible body, had he not transgressed the righteous Law of God: for the wages of sin is death, Rom. 6. 23. which Law of God, Man at first was able to have kept, and might, and aught to have kept it; but he broke it through his wilful disobedience, in harkening to the Counsel of Satan; and thereby brought himself and his Posterity to the Penalty therein threatened: In the day, saith God, that Eating thou shalt Eat, Dying See Gen. 2. 17. with the Hebbrew. in the Margin. thou shalt Diego Therefore the Resurrection from the Dead is the Raising of the whole Man from Death in every part, wherein he is dead by reason of Transgression, to be alive again, and to live in every part, which was once alive before Transgression; This Resurrection is yet to come: The renewing of the Spirit of the mind is but the Earnest, or Assurance thereof, and of Happiness at that time: It is to come, and not past, as the False Teachers did affirm, of whom the Apostle doth give warning to the Saints, 2 Tim. 2. 16, 17, 18. but shun (saith he) profane and vain babble; for they will increase unto more ungodliness, and their word will eat as doth a canker (or gangreen,) of whom is Hymeneus and Philetus, who concerning the Truth have erred, saying, that the Resurrection is passed already, and overthrow the faith of some, From whence we may take notice, That these False Teachers did err, in mis-applying the Resurrection of Man; for they did not deny a Resurrection wholly, but taking a part for the whole, or putting the Earnest for the Inheritance, said, It was passed already: In like manner those against whom we contend, they do not say, That there is No Resurrection at all; yet in effect they say as much, for they say, It is passed with them, and they look for no other kind of Resurrection than what they do now enjoy: But this their Doctrine being no better than vain babble, all true Believers are to shun and avoid. Sect. 12 And yet they that are thus deceived, as to imagine that they have attained unto the Resurrection from the dead, think to bring something to bear up their building, from Revel. 20. 6. where the Spirit of God saith, Blessed and holy is he that hath part in the First Resurrection, on such the Second Death hath no power, etc. concluding, that the Resurrection is passed with those that have attained to their supposed Degree of Perfection; but alas they are greatly deceived; for the First Resurrection, here spoken of, is not the Quickening of the Spirit only, but the raising up and investing the whole bodies, souls, and spirits of those Holy Ones there mentioned, with Life and Immortality: And that this is so, appears by the 4th and 5th Verses, where John saith, I saw the souls of them which were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the Beast, neither his Image, neither had received his Mark upon their Foreheads, or in their Hands; and they lived and reigned with Christ a Thousand Years; but the rest of the Dead lived not again until the thousand years were finished: This is the First Resurrection, etc. Now, what part of man is it which is capable of being beheaded? Is it not the Body? Therefore the Bodies lived, though only the Soul is mentioned; and it is usual in Scripture to mention a part for the whole, as Gen. 46. 27. All the Souls of the house of Jacob which came into Egypt, were threescore and ten; but who knows not that their Bodies came also? And were it so, That by the first Resurrection, here mentioned, is meant the Renovation of the Spirit of man by rising from sin to newness of Life; yet this is so far from concluding against the Resurrection of the Body of man, that the Resurrection of the Body of every true Believer, may rather be concluded from it, as saith the Apostle Paul, Rom. 8. 11. But if the Spirit of him, saith he, that raised up Jesus from the dead; dwell in you, he that raised up Christ from the dead shall also quicken your Mortal Bodies by his Spirit, that dwelleth in you: and as the Holy Spirit doth bear witness with the spirit of every true Believer, that he is a Son of God, so also, that he is an heir of God, and a joint heir with Christ, of a glorious Inheritance, which is to be enjoyed at the Redemption of the Body: This Redemption of the body See Rom. 8. 16. 17, 23. is that which all Believers wait with patience for, and hope to enjoy in their bodies, which now are liable to Sufferings for Christ's sake: and seeing it is in the last times that the Beast and his Image are set up, which the Saints refusing to worship, or to receive his Mark, are by his Followers persecuted to death; as a reward of whose Sufferings the First Resurrection shall be given to them, and to all other Believers that are asleep in Jesus: therefore it will not be accomplished till the Lord himself descend from Heaven with a shout, with the voice of the Arch Angel, and with the Trump of God, and then the Dead in Christ shall rise first, 1 Thess. 4. 16. and this (saith the Spirit) is the First Resurrection, Revel. 2. 5. as is also testified, 1 Cor. 15. 21, 22, 23. For since by Man came Death, by Man came also the Resurrection of the Dead: For, as in Adam all dye, even so in Christ shall all be made alive; but every man in his own order, Christ the First Fruits, afterward they that are Christ's at his coming: Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father, when he shall have put down all Rule, all Authority and Power; for he must reign till he have put all his Enemies under his feet; the last Enemy that shall be destroyed is Death, as it is written, Rev. 20. 12, 13. And I saw the Dead, small and great, stand before God; and the Books were opened, and another Book was opened, which is the Book of Life, and the Dead were judged out of those things which were written in the Books, according to their Works. And the Sea gave up the Dead which were in it, and Death and Hell, or the Grave, delivered up the Dead which were in them; and they were judged, every man according to their works. So that we see clearly, that both the First and Second Resurerction, is the raising of whole Man from death, or from the grave; contrary to the conceit of such as suppose the renewing of the spirit of the Mind, which is but a part of man, to be the first Resurrection of man; the Dying to Sin, and Rising again to Righteousness, being so far from being the Resurrection of whole Man from the Dead, that it is but the Earnest of the Inheritance of the Righteous, as for the Wicked they have no part in it, though they shall have in the Resurrection; for they, as Christ hath taught, shall come forth of the grave unto the Resurrection of Damnation, John 5. 28, 29. Neither is it in the dying to sin, and rising again to Righteousness, as it is in the Death of man, and his Rising again, for Man dyeth, and riseth again; but when sin dyeth, sin ought never to rise again: God forbidden that any Believer should plead for a resurrection of sin. Sect. 13 But as the denial of the Resurrection of the dead, or the affirming, that it is passed already, is a Doctrine false in itself; so are the Consequences thereof most dreadful and destructive to all true piety, yea of such a fretting and gangreen-like nature, that in those that are infected therewith, it devours member after member, till the whole body of the Faith be overthrown, and the Professors thereof divested of the Knowledge of God, and reduced to Gentilism again; and not only so, for even among the Gentiles were some Principles of Morality; but this is not content to stay here, but increaseth to more ungodliness, till it arrive at that profane desire, Let us eat and drink, for tomorrow we die: a Conception so corrupt, that (as scholars do affirm, that are acquainted with the Sentences of the Heathen Poets) the Verse of Menander might serve to rebuke it, which the Apostle Paul sticks not to mention, for that purpose, saying, Be not deceived, Evil Communication corrupts Good Manners, 1 Cor. 15. 32, 33. And were those that vent those lose Principles, followers of them in practice (as the Ranters their Predecessors were) we should soon see these as unclean in their lives as they; and such as cannot now so easily discern the deceitfulness of their Doctrine, because of the covering which they put upon it, were it uncovered, and reduced to Practice, it would be abhorred by some that are now seduced by it: But if we examine all Doctrines that are brought unto us, apart from the Lives of those that bring them, as we ought to do: For since Satan is transformed into an Angel of light, it is no great thing if his Ministers be transformed, as the Ministers of Righteousness, 2 Cor. 11. 14, 15. we shall find, that that Doctrine which denies the Resurrection of the bodies of Believers, and of all that are dead in Adam, from the grave, doth make void the hope of Israel, the Doctrine of Faith contained in the Scriptures of Truth, and the Resurrection of Jesus Christ himself. Sect. 14 For thus saith the Truth, concerning the Hope of the Israel of God, If in this Life only we have Hope in Christ, we are of all men most miserable, 1 Cor. 15. 19 For such are, and have been the Tribulations of the Children of God in this Life, that if they had not hope of Happiness in a life that is to come, after the death, and at the Resurrection of the Body, they were the most miserable of all men; for the Punishment of the first Offence lieth upon the Godly, as well as upon the Sinner; Labour and Sorrow, both of Man and Woman; Sickness and Death is the portion of Good and Bad: In the sweat of their faces, the righteous as well as the wicked, do eat their bread, until they return unto the dust, from whence, if they shall not be raised, they are in a worse condition than the wicked; for oftentimes the most sincere Believers do taste the deepest of misery in this life, whereas the ungodly are in prosperity▪ There are no bands in their death, b●●●heir strength is firm, they are not in trouble like other men, neither are they plagued like other men; therefore Pride compasseth them about as a chain, and violence covereth them as a garment; their eyes stand out with fatness, they have more than heart can wish, Psal. 73. 3. 4, 5, 6, 7. This is the prosperous estate of the wicked in this life, wherein the Godly man is plunged all the day long, and chastened every morning, Psal. 73. 14. Poor Lazarus, in this life received evil things, when the Rich man received his good things; but in the other Life, indeed, we see a vast difference between them; Lazarus is comforted, but the Rich man is tormented, Luke 16. 25. Which torment is to be understood to be upon the body of the Rich man, from his desire that Lazarus might be sent to dip his finger in water, to cool his tongue, a part of his body: and therefore we are to understand the fullness of happiness in the one, and misery in the other, to be after the Resurrection of the body from the dead; by the denial whereof the comfortable hope, and strong consolation which every true Believer hath in this life, and even in death, when they commend their Spirits with Stephen, Acts 7. 59 into the hands of Jesus Christ, is made void, and of no effect: For, wherefore have Believers the earnest of the Spirit by the Holy Ghost, speaking peace to their spirits, but that they might also enjoy the full Inheritance? Why are they sanctified in their spirits, 1 Pet. 1. 2. Heb. 12. 23. But to assure them, that the very God of Peace will also sanctify them wholly, and their whole Spirit, and Soul, and Body shall be preserved blameless unto the coming of jesus Christ 1 Thes. 5. 23. And why is it said, that the Faithful when they die, do fall asleep in Jesus, that they die in the Lord, that they rest from their labours, and their works do follow them, Revel. 14. 13. But that it might be understood, that they shall rise again from the dead, in their bodies, as Jesus died and risen again in his body, and is therein become the first fruits of them that sleep, 1 Thes. 4. 14, 16. And as the spirits of all wicked men that die in unbelief are with the Devil and his Angels, in chains of darkness, reserved unto the judgement of the great day, 1 Pet. 8. 19 2 Pet. 2. 4. wherein they shall in spirit, soul, and body be tormented in the Lake of fire, 2 Thes. 1. 8, 9 Revel. 20. 14. So contrariwise, are the spirits of all Just men, who fight the good fight, and finish their course in the Faith of Luke 13. 28. Mark 9 43. 44. Mar. 16. 26. Jesus Christ, 2 Tim. 4. 7. reserved in Paradise unto the Day of the Lord, when the Blessed of the Father shall receive the Kingdom, and shall in spirit, soul, and body enjoy eternal Life, Luk● 23. 43. Matth. 25. 46. and everlasting Blessedness with Christ Jesus, who is now glorified in that Body which suffered death, risen from the dead, and ascended into Heaven, John 20. 27. Luke 24. 38, 39 to the 53. as all Believers also in due time shall be: And whereas it is declared in Scripture, that Christ hath led captivity captive; that he hath redeemed those that believe, from the Curse of the Law; that he hath abolished Death, and brought life and Immortality to light, through the Gospel, 2 Tim. 1. 10. All this (though it be the sure and steadfast hope of every True Believer, Heb. 5. 18, 19, 20.) is made void and of no effect, by those that deny the Resurrection of the Bodies, or flesh of men; for, as the flesh of Christ wherein he wus put to death, 1 Pet. 3. 18. saw no corruption, but was quickened again by the Spirit the third day, Act. 2. 24, 31. So the flesh of those that believe in Christ, though it doth see corruption, as David's flesh is said to do, Acts 13. 36. shall be raised again, incorruptible, 1 Cor▪ 15. 52. and therefore God is declared, to be the God of Abraham, the God of Isaac, and the God of Jacob, Exod. 3. 15. Mat. 22. 31, 32. because the Bodies of Abraham, Isaac, and Jacob, which are dead, shall live again, and shall therefore be raised up from death; because God is not the God of the dead, but of the living, as Christ hath taught. But False Teachers, in their denying the Resurrection of the Bodies of the dead, do deny that God is the God of the Living; a most sad consequence, and blasphemous Opinion. Sect. 15 But (as the Apostle teacheth,) The denial of the Resurrection of the Bodies of the faithful from the dead, doth not only deny the Resurrection of men that have sinned, but also of Christ himself, who knew no Sin; it makes the Preaching of the Gospel vain, and the Faith of them that confess it; it renders the Apostles of Christ false witnesses of God, because they have testified of God, that he raised up Christ, whom he raised not up, if so be that the dead rise not: It concludeth, that those that Christ hath set free from sin, are still under the guilt thereof, that they that are fallen asleep in Chrst, are perished; and that the hope of Believers is only in this life; and therefore they of all men are most miserable, 1 Cor. 15. 13, 14, 15, 16, 17, 18, 19 O fearful Doctrine! What a bitter Root is this which brings forth such Fruit, so destructive to the health and comfort of all Believers, so contrary to that food wherewith the Spirits of the Faithful have in old time been nourished, and to the Hope, wherewith they have in all their Tribulations been supported? Oh, saith Job (in his great extremity, when his Brethren, Friends, Servants, his own Wife, and Young Children despised him) that my words were now written, that they were printed in a book, that they were graven with an iron pen, and lead, in the Rock for ever; For I know (saith he) that my Redeemer liveth, and that he shall stand at the latter day upon the Earth; and though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my Reins be consumed within me. Thus was he supported by the hope of the Resurrection of the dead, in the midst of his great Afflictions and Tribulations, Job 19 23, 24, 25, 26, 27. The like Experience had Paul, for the hope of Israel saith he, I am bound with his chain, Acts 28. 20. I am judged (saith he) for the Hope of the Promise, made of God unto the Fathers, unto which Promise, our Twelve Tribes, instantly serving God day and night, hope to come; for which Hopes sake, King Agrippa, (saith he) I am accused of the Jews: Why should it be thought a thing incredible with you, that God should raise the dead? Act. 26. 6, 7, 8. So likewise when he was brought before FELIX, This I confess unto thee (saith he) that after that way which they call Heresy, so worship I the God of my Fathers, believing all things which are written in the Law, and the Prophets, and have Hope toward God, which they themselves also allow, that there shall he a Resurrection of the Dead, both of the Just, and ; and herein do I exercise myself, to have a Conscience void of Offence, both toward God, and toward men: O what comfortable and sure hope hath every true Believer by the communion of the Spirit of God, that raised up Jesus Christ from the dead, how are their spirits quickened and renewed after the Image of him that created them, Eph. 2. 5. Col. 3. 10. who will also, in due time quicken their mortal Bodies also by his Spirit that dwelleth in them, Rom. 8. 11. And inasmuch as God intends to raise the Bodies of his Saints again from the dead, therefore precious in his sight is their death, Psalm. 116. 15. They who while they lived in the Body died unto Sin, their Bodies, after they are dead, shall be raised again to Life, and shall no more be subject to Death, or Sorrow, or crying, for God shall wipe away all tears from their eyes, neither shall there be unto them any more pain, Revel. 21. 4. Death shall be swallowed up into Victory, and the Lord God will wipe away tears from off their faces, and the rebuke of his people shall he take away from off all the earth, for the Lord hath spoke it, Isa. 25. 8. Then shall be the restoring of all things which God hath spoken by the mouth of all his Holy Prophets, since the World began, Acts 3. 21. Then will he make all things new: and unto those which have not loved their lives unto the death, for the sake of Jesus Christ, with all that have believed on his Name; God will be a Father, and they shall be his Children, and shall inherit all things; for these Say are true and faithful, saith the Lord, Revel. 21. 5, 7. Thus all may see, That the denial of the Resurrection of the Bodies of the Dead, doth make void the Hope of the Israel of God. There is also that other pernicious quality in it, It emboldeneth the Sinner to God, on in his Disobedience against God, and his Holy will, revealed in his Testament, the Scriptures of Truth, suggesting unto the Workers of Wickedness, That after Death they shall be hid in the Grave, from coming forth from thence to judgement: Therefore the Doctors of Antichrist do deny Jesus Christ, which died at Jerusalem, they deny both the Father and the Son, they deny the Resurrection of Christ, they hate and despise his Ordinances, oppose and revile his People. they sin and transgress without stay, until they die in Unbelief, thinking that there shall be no Resurrection of their Bodies out of the Earth, but that the Grave shall be a hiding-place, to shelter them from the Judgement of the Great Day: But thus saith the Truth, There is no Darkness nor Shadow of Death, where the workers of Iniquity may hid themselves, Job 34. 22. Sect. 16 But Satan, that he might persuade his Servants to go on securely in their Disobedience against God, and to yield up themselves wholly to the Counsel of the Prince of Darkness, to strengthen them hereunto, doth suggest unto them, that there is no such things to be expected, as those which the Faithful in all Ages have looked for, viz. The coming of Christ to judgement, and the end of the World. Yet, lest a positive denial of these Glorious Truths should discover from what Spirit that Denial doth proceed, he hath taught his Ministers to hid their Design, and to make as if they opposed not the things themselves, but only some such manner of accomplishment of them, as is not promised; They call all such carnal, as look and wait for the coming of Christ from Heaven out of them; they pronounce Woes upon such as say, That Christ is not yet come to judgement, and that the World is not yet ended: But why is it, but because they look for no such thing, nor have they assurance of Peace in that day: They boast that Christ is come to them, neither look they for any other coming: That the World is ended with them, neither look they for any other end: That the Judgement is passed with them, neither look they for any other Judgement. But why is all this, but because they do deny that which is indeed the coming of Christ in glory, the everlasting inheritance of the Saints, the judgement of Christ upon his Enemies, and the end of the World; when the Heavens shall pass away with a great noise, and the Elements shall melt with fervent heat; the Earth also, and the Works that are therein shall be burnt up; For, as testifieth the Apostle, The Heavens and the Earth which are now by the same Word of God are kept in store, reserved unto fire, against the Day of Judgement, and perdition of ungodly See 1 Thess. 1. 6, 7, 8, 9, 10. men, 2 Pet. 3. 7, 10. Who seethe not, except those whose eyes the God of this World hath blinded, that they that now call themselves Preachers of, and to the Light within all men, are the Scoffers that the Apostle Peter said should come in the last times, walking after their own Lusts, and saying, Where is the Promise of his coming, 2 Pet. 3. 3, 4. yea, the great Prophet, the Lord Jesus Christ hath foretold of these Seducers and Deceivers, as other the Lords Prophets also have done, saying, There shall arise False Christ's, and False Prophets, which shall show great signs, and wonders, to deceive, if it be possible, the very Elect: But that the Chosen of God may be preserved from the Deceits of this great Antichrist, Christ hath foretold with what Lies the Truth of his coming should by Satan and his Instruments be opposed; and hath also so described the manner of his coming, that all that believe on his Name, may know assuredly, as the True Christ from the False, so his true coming from a pretended coming, which the False Christ's, and False Prophets shall avouch for the True Christ, and his True coming, with these words, Behold he is in the Desert, behold, he is in the secret Chamber, see here, see there, Matth. 24. 23, 24, 25, 26. all which the Lord warns his Disciples neither to go after, follow, or believe; and withal gives such a Description of the manner of his coming, as is altogether inconsistent with the false Christ's, and false Prophet's Description; which intimates, That Christ's coming, (which his Saints know shall be glorious, and therefore public) shall be, and is so private, weak, and dishonourable, that some shall not know that he is come till they show where he is, with their Behold he is in the Desert, behold he is in the Secret Chamber, see here, or see there: for saith Christ, As the Lightning that lighteneth out of the one part under Heaven; shineth to the other part under Heaven, so also shall the Son of man be in his day, Luke 17. 23. or according to Matthew, as the lightning cometh out of the East, and shineth even unto the West, so shall also the coming of the Son of Man be, Matt. 24. 26, 27. In which words four things are laid down, to vindicate the great and glorious coming of Christ. 1. That he will absolutely come as doth the Lightning: Who can deny the coming of the Lightning? It is as absolute and certain, that Christ will come, though some do both deny and oppose it; but Christ will come certainly and absolutely, as is testified by Christ himself, and his Apostles, in the Scriptures: Immediately (saith he) after the Tribulation of those days shall the Sun be darkened, and the Moon shall not give her Light, and the Stars shall fall from Heaven, and the Powers of the Heaven shall be shaken; and then shall appear the sign of the Son of man in Heaven, and then shall all the Tribes of the Earth mourn, and they shall see the Son of Man coming in the Clouds of Heaven with Power, and great glory, Mat. 24. 29, 30. For the Lord himself, saith Paul, shall descend from Heaven with ashout, with the voice of the Arch Angel, and with the Trump of God, etc. 1 Thes. 4. 15, 16. For yet a little while and he that shall come will come, and will not tarry, Heb. 10. 37. He, saith John, that testifieth these things, saith, Surely I come quickly, Amen, even so come Lord Jesus, Revel. 22. 20. Thus it is evident that Christ will certainly come, But 2. He will come suddenly, as the Lightning cometh; as the Lightning cometh suddenly, and unexpectedly, so also will Christ, especially to those that oppose and deny his coming, as the Scripture witnesseth; But of that Day and Hour, saith Christ, knoweth no man, no not the Angels of Heaven, but my Father only; but as the days of Noah were, so shall also the coming of the Son of Man be; For in the days that were before the flood, they were eating, and drinking, marrying, and giving in marriage, until the day that Noah entered into the Ark, and knew not, until the Flood came, and took them all away; so shall also the coming of the Son of Man be, Mat. 24. 36, 37, 38, 39 Likewise also as it was in the Days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it reigned fire and brimstone from Heaven, and destroyed them all; even thus shall it be in the day when the Son of Man is revealed, Luke 17. 28, 29, 30. For the Day of the Lord saith Paul, so cometh as a Thief in the night; for when they shall say Peace and safety, then sudden Destruction cometh upon them, as travail upon a Woman with child, and they shall not escape, 1 Thess. 5. 2, 3. Behold saith Christ, I come as a Thief, Blessed is he that watcheth and keepeth his Garments, lest he walk naked, and they see his shame, Rev. 16. 15. Thus will the coming of Christ be sudden, even to them that wait for his coming, but unto the Wicked his coming will be unexpected. Yet 3dly. He will come visibly, as the Lightning which lighteneth out of the one part under Heaven, and shineth unto the other part under Heaven, etc. For as the Lightning is seen with the bodily eyes, so shall Jesus Christ be seen in the Day of his coming, Then (saith Christ) shall they see the Son of Man coming in the Clouds, with great power and glory, Mark 13. 26. And they shall look upon him whom they have pierced, and shall mourn for him as one mourneth for his only Son, etc. Zech. 12. 10. Behold, saith John, he cometh with clouds, and every eye shall see him, and they also which pierced him, and all the kindreds of the earth shall wail because of him; even so, Amen: But unto them, saith the Apostle, that look for him, shall he appear the second Rev. 17. time, without sin unto Salvation, Heb. 9 28. Thus will the coming of Christ be visible. But 4. At the time of his coming he will show himself to all, generally and universally, as the Lightning doth: the Lightning showeth not itself first unto one, and then unto another, but at one and the same time it so cometh that it may be seen of all, from one part under Heaven, even unto the other: So at the coming of Christ, he will show himself to all generally, and universally; men shall not need to say, Lo here, lo there, for Christ shall be seen of all together, as is testified in the Scriptures of Truth: Then, saith Christ, shall appear the sign of the Son of Man in Heaven; and then shall all the Tribes of the earth mourn, and they shall see the Son of Man coming in the Clouds of Heaven, with power and great glory, Matth. 24. 30. Behold, saith Enoch, the Lord cometh with ten thousands of his Saints to execute Judgement upon all, and to convince all that are ungodly, of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him, Judas 14. 15. It is, saith Paul, a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled rest with us, when the Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting Destruction from the presence of the Lord, and from the glory of his power, when he shall come to be glorified in his Saints, and to be admired in all them that believe, etc. 2 Thes. 1. 6, 7, 8, 9, 10. So in the Epistle to the Hebrews, speaking of those that in time passed obtained a good report through Faith, the Apostle, saith, They received not the Promise, God having provided some better thing for us, that they without us should not be made perfect, Hebr. 11. 39, 40. And thus is the Coming of Christ vindicated. Sect. 17 But these that will not that Christ should reign over them, though they perish for their disobedience, yet will they persist in it, adding unto their sin of denying the coming of Christ to judgement, the denial of the end of the World: Whereby it doth appear, that their conversation is not in Heaven, but on the earth; they look not at the things that are eternal, but at those that are temporal; contrary to the practice of the Faithful in Christ Jesus, 2 Cor. 4. 18. yea, so fully are their minds bend unto the present things, and so absolutely do they fulfil what Peter did foretell, that to justify their Conceit, That all things do and shall continue as they were from the beginning of the Creation, even as Satan brought Scripture, thereby to carry on his temptation against Christ, so these his Servants do allege that Scripture, Eccl. 1. 4. One Generation passeth away, and another cometh, but the Earth abideth for ever; to justify that which was never the intent of it, viz. That the Earth shall never be dissolved; and so furious are they, that when they have been interrupted in their Discourse by a Servant of the Lord, they have pronounced Woes upon him, as one that puts the Day of the Lord far from him; when it is apparent that it is themselves that put the day of the Lord, wherein the Heavens, the Earth, and the Works that are therein shall be dissolved, 2 Pet. 3. 10, 11. far from them: For it hath been said by one of them, That that might never be, and this was not spoken in a Corner, but in a great Meeting of those which call themselves Preachers up of the Light within, etc. but alas, what reason have they to interpret that Scripture, Eccles. 1. 4. The Earth abideth for ever; so as to infer from it, that the Earth shall not be dissolved, seeing the terms ever and everlasting have their period: sometimes in the Scripture the Levitical Priesthood is called an everlasting Priesthood, yet who sees not that it is long since ended; the Covenant of Circumcision in the flesh, Gen. 17. 13. was an everlasting Covenant, yet to engage Believers See Gal. 3, 4, 5. Gal. 6. 21, 13. Gal. 5. 1, 2, 3. Col. 2. 10, 11. now to the observation thereof, is not according to the Gospel freedom, but the Legal servitude, from which every True Believer is set free by Christ So although it be said, The Earth abideth for ever, yet it is not to be understood, that it shall never be dissolved, seeing the Lord hath said, Heb. 12. 26, 27. Yet once more, I shake not the Earth only, but also Heaven: and this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. So also Heb. 1. 10, 11, 12. And thou Lord in the beginning hast laid the foundation of the earth, and the Heavens are the works of thy hands; They shall perish, but thou remainest; and they all shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail: So also Isaiah the Prophet testifieth, saying, And all the Host of Heaven shall be dissolved, and the Heavens shall be rolled together as a scroll, and all their Host shall fall down as the leaf falleth from the vine, and as a falling fig from the figtree, Isa. 34. 4. And as concerning See Rev. 6. 13, 14. Propagation, men and women shall cease from begetting and bringing forth children, for so saith Christ Jesus our Lord, Luke 20. 34. the Children of this world, saith he, marry and are given in marriage, but they which shall be accounted worthy to obtain that World, and the Resurrection from the dead neither marry nor are given in marriage, neither can they die any more, for they are equal to the Angel, and are the children of God, being the children of the Resurrection, Luke 20. 36. Therefore they grossly misinterpret that Scripture, Eccles. 1. 4. that interpret it so as to infer from it, that the earth shall not be dissolved, and that there shall always be (even to eternity) a begetting and bringing forth of Children, and continuance of the Earth, and the things that are therein, for this is not the meaning of it, neither is there any Scripture of Truth that teacheth any such thing: But that which is the intent and meaning of this Scripture, is this, taking it with the two former Verses, viz. Vanity of vanity, saith the Preacher, all is vanity. What profit hath a man of all his labour which he taketh under the Sun, etc. Now, if it be demanded, How doth it appear that all is vanity? it is answered in this 4th Verse, One Generation passeth away, and another Generation cometh, but the Earth abideth for ever; That is to say, Man's life is brittle, and fading, he hath here no continual abode, nor long continuance, but as is declared, Job 14. 1, 2. Man that is born of a woman, is of few days, and full of trouble: He cometh forth like a flower, and is cut down, he fleeth also as a shadow, and continueth not. But it is not so with the earth, for the Earth abideth for ever; that is, so long as all Generations shall come and go; it removeth not as man doth, but abideth all the time of one Generations passing away, and another Generations coming: So that, that which is here meant by this Term, ever, is a long time, or such a time as God hath appointed unto all the Generations of men. And as by the Terms Ever and Everlasting, concerning Circumcision, and the Levitical Priesthood, is meant, A long time, the time of many Generations, or such a time as God hath hidden from men, according to the signification of the Hebrew root; so also it ought to be understood here, for God hath revealed to us in his Word of what continuance man, as he is a mortal creature is, of his time, it is not much above threescore or fourscore years; but the Earth abideth for time hidden from us, for a long time, for many Generations. We know how long it shall be, within a little time, ere one Generation passeth away, and another cometh; But how long it shall be ere the Heavens and Earth shall pass away, though we know that they shall pass away, yet the time when they shall pass away is hidden from us; and the Father hath put this in his own power, it is not for us to know these times and seasons, Acts 1. 7. So that, Man having a very little time, and short continuance, and the Earth a long time, a time not known to us; therefore saith the Preacher, What profit hath a man of all his Labours which he taketh under the Sun? one Generation passeth away, they leave that which they have wrought by their sore labour behind them, another Generation cometh, and takes possession of that which the former gathered together; so that all is vanity, and Man's temporal enjoyments more subject to change than the Earth, which abideth a long time, a time hidden from us, the time of many Generations. It is not with Man as it is with the earth, for the earth holds its own, it yet keepeth its being; if we take from it, it will have it again, as the Wise Man teacheth, All the Rivers, saith he, run into the Sea, yet the Sea is not full: into the Place from whence the Rivers come, thither they return again. But it is not so with man, who lieth down, and riseth not, till the Heavens be no more, they shall not awake, nor be raised out of their sleep, Job. 14. 12. Sect. 18 But although it be so, that the continuance of the Heavens and the Earrh is long; and man's continuance in this mortal state is short, yet the day of the Lord will come, wherein the Heavens being on fire shall be dissolved, the Elements shall melt with fervent heat, the Earth also and the works that are therein shall be burnt up; and although the Adversaries of Christ are as willingly ignorant of the World's Creation and preservation, as of its dissolution; though they do as little remember the Judgement of God upon the old world, as they fear his Judgement upon the World that now is; Yet as by the Word of God the Heavens were of old, so by the same Word are they reserved unto Fire: as by the Word of God the Earth had its Creation, so by its word shall it have its dissolution; as by the Word of God the Flood was brought upon the World of impenitent Sinners, that know not God, nor obey the Gospel of Jesus Christ, be cast into everlasting Fire, prepared for the Devil and his Angels: For all Nations shall appear before See 2 Pe. 3. 5, 6, 7. 2 Thes. 1. 7, 8, 9 Mat. 25. 41. the Judgement Seat of Christ, that every one may receive the things done in his body, according to what he hath done, whether it be good or bad, 2 Cor. 5. 10. The Righteous then shall receive Rest, the wicked Tribulation, and Anguish, indignation and Wrath shall be upon every soul of man that doth evil; of the Jew first, and also of the Gentile, 2 Thes. 1. 7. Rom. 2. 7, 8, 9 and in that day those that now contemn Christ his Truth, and the Prosessors thereof, that live and die in unbelief, though they are great and mighty in the World now, yet then shall they call to the Mountains and Rocks, saying, Fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb, for the great Day of his wrath is come, and who shall be able to stand? Rev. 6. 16, 17. Be wise now therefore, O ye Kings, as saith the Prophet, be instructed ye Judges of the Earth; serve the Lord with fear, and rejoice with trembling; Kiss the Son lest he be angry, and ye perish from the way; when his wrath is kindled but a little, blessed are all they that put their trust in him, Psal. 2. 10, 11, 12. O that all men would now consider, and be wise in the Day wherein the Grace of God is tendered unto them, in the Gospel of Jesus Christ, that they may know what to do when God riseth up, and what to answer when he visiteth, Job 31. 14. and take heed all ye that make Profession of Jesus Christ, Watch and pray always, that ye may be counted worthy to escape all these things that shall come to pass, and to stand before the Son of man, Luke 21. 36. for then shall be that coming of Christ, that end of the World, and that eternal judgement both of the living and of the dead, which never yet hath been accomplished; notwithstanding the vain confidence of those that call themselves Preachers of and to the Light within, etc. That suppose that these things are passed with them, whose Doctrine having been showed to be disagreeable to the Doctrine of the Scriptures, concerning the Person of Christ, and the Father, Son and Spirit, and the Light, and the Ordinances of Christ, and the Resurrection of the dead, the coming of Christ, and the end of the world: It is time now to conclude this Chapter. CHAP. III. That the so called Preachers of and to the Light within, etc. Preach not to the Creature man, but to a supposed Seed, or uncreated substance in Man, which they call Christ, and the eternal witness; That the Creature man is the Subject to whom Salvation is to be tendered, being in a lost condition by sin; and for whose deliverance Christ died; That the Spirits in Prison, are the Spirits of those men and women which were disobedient in the days of Noah; That Christ is a distinct person from all other persons, of his Divine and Humane Natures; That those comforts which are admininistred to the Disciples of Christ, he accepts it as done to himself; how believers are said to partake of the Divine Nature of Christ; and that not a power only in man, but the whole man, Spirit, Soul and Body, shall enjoy eternal happiness, as the Humane Nature of Christ, now doth; That the Creature man, together with the Devils, are the subjects of the Wrath of God; And that the perfection spoken of in the Scriptures, is that which the Creature man shall enjoy; Of the deceits of those that call upon all men, to look into the Light within, while they Communicate their Doctrine and unclean spirit to them of their resemblance, to birds in their Bel-candle, and net; the reason why they cry down Gospel Ordinances; and how they Communicate that unclean spirito why they deny Baptism in Water, and plead for Spirit Baptism; why they require waiting in silence; of their touching or taking by the hand, and the effect thereof; of their visits; and of their so much preaching and Printing; that the Light within doth not effect those things which they ascribe to it, but the said things are effected by an unclean Spirit of their silent Meetings; that several of their followers have confessed themselves possessed with the Devil; and of the sad pranks he played in one that thought himself perfect. Sect. 1 THat those that call themselves Preachers of and to the Light within all men, Preach not to the Creature man, but a supposed seed, or uncreated substance in man; is clearly discovered by their writings, wherein they have these words, viz. A Salutation to the Seed of God; and by these and such like expressions, viz. I speak to the Light in your Conscience, which shall eternally witness, etc. Now if the Light in the Conscience shall eternally witness, than that Light, must needs be understood to be eternal; for nothing can be an eternal witness, but an eternal thing; but God only is eternal, that is without beginning and without end; man is a Creature that hath a beginning, though he shall have no end, but shall for ever be in tribulation, or in rest, as a reward of disobedience, or as the effect of the Grace of God, and his Gift thereby to him that believeth and obeyeth the Gospel; Therefore no part of man is God, or of the uncreated or eternal substance; and they in preaching to an eternal thing preaches not to man, that had a beginning, and hath lost his first Righteousness; but which I fear to speak, even to God; for when I have at their public Meetings, thus questioned the speaker, What is it which thou speakest and Preachest too; the Teacher hath cried out in great haste, calling all the persons that heard him speak to witness for him, that he spoke to the Light in their Conscience, to the Seed of God, etc. Whereupon I have asked him, What is that Light in the Conscience? What is that Seed of God in its self? I have then been answered, that it is Christ, as if Christ were not a person distinct from all other persons, but only a certain Spirit or Power in all persons; and that his Death and Resurrection is accomplished, only in a Mystical, not in a proper sense; and having a great affection to vindicate this Mystical Allegation, and to turn the minds of their Hearers from the plain Truth of the Gospel, they Allege a Scripture or two, and infer from them that which never was intended by the Spirit of God in them; from that Scripture, 1 Pet. 3. 18, 19 Where the Apostle saith, Christ hath once suffered for sins, etc. being put to death in the flesh, but quickened by the Spirit; by which he went and Preached to the Spirits in Prison; they do infer, that the spirits here spoken of is Christ, that is imprisoned in man, kept under and held down in the Creature; and Christ as they say being quickened in them, they go and Preach to the Spirits, which is Christ imprisoned in others, which they endeavour to help, raise up & set at liberty; and for further proof of this imagination, they allege, Mat. 25. 36. Where Christ saith, I was sick and in Prison, and ye visited me, etc. Sect. 2 But in this their Doctrine and Practice of Preaching to the Seed of God, to the uncreated or eternal witness, or substance which they call Christ imprisoned, and not to the creature man; it is evident, that it is fearful blasphemy, for it supposeth, that that which they call Christ, hath done iniquity, else why do they say repent, repent, with many exhortations to departed from sin, when they speak to that within, which in their sense is Christ; so that they Reprove Christ, Exhort Christ, Counsel Christ; yea they say, they speak to that of God in the Conscience, which shall eternally witness, etc. so that they teach God, Reprove God, Counsel God: Oh horrible Blasphemy, who will not fear to utter it, how contrary is this to the Doctrine of the Blessed Apostle Paul? Romans 11. 34. WHO, saith he, hath instructed the Lord, or WHO hath BEEN HIS COUNSELLOR? Or who hath given to him, and it shall be recompensed unto him again? for of him, and through him, and to him are all things, to whom be Glory for ever, Amen. See Isay 30. 13, 14. He that hath an ear let him hear, and fear, and do no more presumptuously; For this their Doctrine supposeth, that that which they call Christ, is saved by their Preaching and Teaching, from a fallen condition; which when in their conceit they have raised, they salute in their writings, which they have Entitled, A Salutation to the Seed of God, which they suppose is in every man, and this they say is Christ, in a fallen slain or imprisoned condition, till raised up by their endeavours; so that Christ is not distinguished by them as a distinct person from all other men, nor his death to be declared, to be accomplished in his own person, but in every man, according to their delution, every man hath Christ in him, sometimes slain and sometimes raised, his death is not once but often accomplished, and he is slain for himself, and raised for himself, if raised at all; Oh how contrary is this Doctrine to the Doctrine of the Scriptures, which teach, that Christ hath ONCE suffered for sins the just for the unjust, being put to death in the flesh, but quickend in the spirit, 1 Pet. 3. 18. But now ONCE (saith the Apostle) in the end of the World, hath he appeared to put away sin, by the Sacrifice of himself; he was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time without sin to Salvation, Heb. 9 26, 28. Neither let them think to excuse the matter, by alleging that the Name Christ, is sometimes given the Church, which is men and women, united to him by Faith, according to the Gospel; for when it is so given, it is to be taken mystically, believers being understood to be the Body of Christ, and Christ to be the head of that Body; this mystical sense destroys not the proper sense, for Christ as a distinct person from all other persons, is described by the Apostle Paul, Rom. 1. 3, 4. to be 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; in which flesh he suffered upon the Cross, being put to death; and the third day risen again by the Power of the Spirit of Holiness; he was delivered for our offences, and was raised again for our justification, Rom. 4. 25. Who his own self bore our sins in his own body on the Tree, that we being dead to sins, should live to Righteousness; by whose stripes, ye were healed, as the Apostle teacheth, 1 Pet. 2. 24. Sect. 3 But if man considered as man, yea as fallen sinful and wretched man, as a Creature without Christ, without God, etc. be not to be Preached unto; and if Salvation by Faith in Christ be not tendered to the Creature distinct from the Creator; then is there no tender of Salvation, nor any thing to be saved; for there is not one Scripture which speaketh of any thing else which Salvation is to be tendered unto, but man for whom Christ died, as it is written, Heb. 2. 16. For verily he taketh not hold of Angels, but of the Seed of Abraham he taketh hold, according to the Greek; that is, he did not take into unity of person the Nature of Angels, but he took into personal unity the Seed of Abraham; that is, the nature of man was taken into personality with his Divine nature; that through death he might destroy him that had the Power of death, that is the Devil; and deliver them that through fear of death, were all their life time subject to bondage, Heb. 2. 14, 15. It was the Creature man, that was in bondage by sin, and in fear of death, that hid himself and was afraid, Gen. 3. 10. and had been as water spilt upon the ground, if God had not devised means that his banished be not exciled from him, 2 Sam. 14. 14. It was that sinning Creature man, that should have been banished for ever, had not God devised means to redeem the man Adam and his posterity; For God so loved the World, that he gave his only begotten Son Jesus Christ, that whosoever believeth in him, should not perish but have everlasting life, John 3. 16. God's love was indeed to the lost, but no part of the eternal and uncreated substance was lost, but man was lost, the Creature had been cut off for ever, for that first sin of Adam, by whom sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned, Rom. 5. 12. But God so loved that Creature Man, as to give his only begotten Son for his redemption; for God sent not his Son into the world to condemn the world, but that the world through him might be saved, John 3. 16, 17. which life and salvation is to be held forth to the Creature, which hath sinned, to the race of mankind, for they have all sinned and come short of the Glory of God; and these that have sinned, are upon their repentance, and believing the Gospel Justified freely by the Grace of God, through the redemption that is in Jesus Christ; for God justifieth the ungodly, Rom. 3. 23, 24. Rom. 4. 5. We have seen and do testify, saith the Apostle John, That the Father sent the Son to be the Saviour of the World; Not to be a Saviour of his eternal substance, but to be a Saviour to the world, 1 John 4. 14. I am the Living Bread, saith Christ, which came down from Heaven; if any man eat of this Bread, he shall live for ever, and the Bread which I will give is my flesh, which I will give for the Life of the World, which world had for ever perished for the iniquities thereof, had not Christ Jesus given himself freely to death, that he might bring them to God, which were without God, and without Christ, being strangers from the Covenant of Promise, having no hope, and without God in the world, Ephes. 2. 12. So that as the same Apostle teacheth, they which were sometimes alienated, and enemies in their Minds or Spirits by wicked works; Yet now hath he reconciled in the Body of his flesh through death, to present them holy, and unblameable, and unreprovable in the sight of God; if they continue in the Faith grounded and settled, and be not moved away from the hope of the Gospel preached unto all; and whereof Paul was a Minister, Col. 1. 22, 23. For as he also saith, There is one God, and one Mediator between God and Man, the Man Christ Jesus, who gave himself a ransom for all, to be testified in due time, 1 Tim. 2. 5, 6. The like is testified by the Angel of God, as it is written by Luke in his Gospel, And Lo the Angel of the Lord (saith he) came upon them, and the Glory of the Lord shone round about them, viz. the Shepherds, and they were sore afraid; And the Angel said unto them, Fear not, for behold I bring you good tidings of great joy, which shall be to all people; not to a supposed Seed, or uncreated, or eternal substance in man, but unto man, even unto all people; for unto you, saith he, is born this day in the City of David, a Saviour, which is Christ, the Lord; and this shall be a sign unto you, ye shall find the Babe wrapped in swaddling , lying in a Manger; not lying within you, but lying in a Manger, which was not within them; and suddenly there was with the Angel a Multitude of the Heavenly Host, praising God, and saying, Glory to God in the Highest, on earth Peace, good will towards men, Luke 2. 9, 10, 11, 12, 13, 14. This is indeed the Gospel of glad-tidings, a Saviour for sinners, for poor sinful man; yea and so saith all the Prophets, as many as have spoken, have likewise declared these things, viz. That God did send his Son to die for man, to bear our sins, and that God raised up his Son Jesus, and sent him to bless the Creature man, in turning every one of us from our Iniquities; it could not be to turn himself from his Iniquities, for he had none: He did no sin, neither was guile found in his Mouth; yet it pleased the Lord to put him to Grief for us, and to lay upon him the Iniquities of us all, See Acts 3. 26. Isa. 53. 6. yea, he was wounded for our Transgressions; He was bruised for our Iniquities; the Chastisement of our Peace was upon him, and with his Stripes are we healed: So that it is evident, That that Doctrine which is not directed to Man, but to a supposed Seed, or uncreated Substance in man, is not the Doctrine of the Gospel, which tendereth Salvation to the Creature, but a blasphemous Riddle, which tends to the nourishing of Evil Thoughts, viz. That the Eternal Witness, or Substance, stands in need of a Teacher, and of a Resurrection, out of a fallen or imprisoned Condition; or to make Man exalt himself into the Place of God, by imagining that something within him, as a part of his Person, is as Eternal as the Spirit of Holiness in Christ; or else it tends to make the Creature man, consisting of Spirit, Soul and Body, utterly to despair of Salvation. Sect. 4 But now to Answer thy false Inferences, which thou endeavourest to draw from these Holy Scriptures, to maintain thy Opinion and Practice, of Preaching not to man, considered as Man; but to a supposed Seed, or eternal Substance in Man: I say, and testify in the Lord, That these Scriptures, 1 Pet. 3. 19 Matth. 25. 36. teach nothing in the least to justify such a Practice; but that which is here held forth by the Spirit of God, in the first Scripture, is this; viz. That by that Spirit which raised the Flesh of Jesus Christ from the Dead, he had Preached by the Ministry of Noah, to the Spirits of men which are now in prison; not that he preached to the Spirits when they were in Prison, nor that these Spirits are of the eternal and uncreated substance; but the spirits in prison, are the spirits of those men and women, which Christ according to the Spirit of Holiness did by his servant Noah, who was assisted therewith, preach unto, before they were in Prison; that is to say, In the days of Noah, when they were disobedient to the long suffering of God, while the Ark was a preparing; So that you cannot say, the Seed of God was that which was preached to, except you will say, the Seed of God was disobedient, or that they were in Prison when they were Preached unto, for than they could neither have been obedient nor disobedient, for in Prison, they are as a reward of their disobedience, which they acted when they were at Liberty, and are kept in Prison for the said disobedience, unto the great Judgement Day; So that the Spirits were not in Prison when they were Preached to, but disobedient they were at that time, when once the long Suffering of God, waited in the days of Noah, while the Ark was a Preparing, in which few, that is, eight Souls were saved by Water at that time; when once the long-suffering of God waited while the Ark was a Preparing; Then did Christ by the same Spirit, by which his own Body of Flesh, in which he was put to death, was raised again from the dead, Preach to them that were then Disobedient, whose spirits are now in Prison, and so shall remain, till the great Day of Judgement, when they in Spirit, Soul and Body, shall be punished with everlasting fire, as a reward of their disobedience, in refusing the Spirit of Holiness, by which God did strive with the old World, an hundred and twenty Years, Gen. 3. 6. So great was the Patience and long-suffering of God; So unwilling was he that any of them should perish, but rather that all of them should have repent, Rom. 2. 4. 2 Pet. 3. 9 which when they utterly refused to do, he brought the flood of Waters upon that ungodly World, those that would not be turned by the strive of God's Spirit, but refused that Grace, which was so earnestly and affectionately tendered unto them, as unworthy of any further offers of Grace, were destroyed by the flood of Waters, which overthrew their Carcases, and as the just Wages of their impenitency and unbelief, their spirits are now reserved in Prison, unto the judgement of the great Day of God Almighty; when they, with all other wicked men, that live and die in impenitency and unbelief, in spirit soul and body, shall bear the punishment of their disobedience; And then also, the Angels which kept not their first Estate, but left their own Habitation, for which cause, they are now reserved as in Prison, in everlasting Chains, under darkness, Judas vers. 6. shall be cast into the Lake of Fire burning with Brimstone, where they and those accursed men and women, that have been seduced by him, shall be tormented for ever; where their worm dieth not, and the fire is not quenched. Thus it is evident, that the spirits in Prison, spoken of in the Scripture abovesaid, are not to be understood of the Spirit of Holiness in Christ, but indeed of the Unclean and Rebellious spirits of Men and Women, who refuse the Grace of God, when it is tendered unto them, in the day of his forebearance and long-suffering. Sect. 5 But thy inference, from Mat. 25. 36. to justify thy Opinion and Practice of Preaching, not to man, but to a supposed seed in every man, which thou callest, Christ imprisoned in man, is also exceeding false, and that which tends to the turning of the minds of men, from the Person of Christ, by whose Death and Resurrection accomplished in his own Body, he hath wrought the Redemption of the Bodies of all others that believe in him; to an imaginary spirit, ●r supposed eternal substance in every man, as if not a person distinct from all other persons, but a spirit or power in all persons were the Christ; and as if the death of Christ were not accomplished in his own Body really, but in the bodies of all men, only mystioally: But this is the Testimony of Truth, Christ Jesus, the Lord, is a distinct Person from all persons beside himself, and such a person as there is none like him, for He is the Son of God, according to the Spirit of Holiness, Rom. 1. 4. and also the Son of David according to the Flesh; so that he is truly and properly the Son of God before all Worlds, and also in the fullness of time, being made of a Woman, Gal. 4. 4. It was only that Person that is the Son of Mary the Virgin, never man was Son of a Virgin but He, it is He only that was conceived in his Mother's Womb, by the Operation of the Holy Spirit, not one man in the whole World was ever so conceived besides himself; so that He and He only, is perfect God, and perfect man in Nature and Substance, no man else in the whole Creation is so; it is He that hath two distinct Natures in one entire person, no Person else hath the like in him; and in him only, dwelleth all the fullness of the Godhead, bodily, Col. 2. 9 in no man besides him, dwelleth the Godhead in any measure, bodily: Now although all men in respect of their Substance, and Christ, in respect of one of his Natures or Substances, that is to say, His Flesh and Blood are of one Substance, Heb. 2. 14. yet it doth not at all follow from hence, that all men are Christ, for they are all distinct persons from him, they are many persons, He is one Person, Mat. 16. 13, 14, 15, 16. Oneness in nature, doth not make oneness in person; a man and his wife are one in Nature, yet they are two distinct persons; and although all men in respect of their substance of Spirit, Soul and Body, and Christ in respect of his Humane Nature are one; yet in respect of his Godhead they are not one, for He only is the Son of God, according to the Spirit of Holiness, and was so from all eternity, Rev. 1. 8. Phil. 2. 6. Heb. 9 14. the spirit of man, though it be the most excellent part of man, yet it is but a Created Substance; the Spirit of Holiness in Christ is, an uncreated Substance, a being without beginning and without end; So that although Christ was in all things made like unto his Brethren, sin excepted, yet as he is the Son of God, according to the Spirit of Holiness, he is not like his Brethren, that have beginning of days, and end of life; but like his Father of the same uncreated Substance, and of the same eternity, even without beginning and without end; and as Christ did in our Nature suffer, yet not in ours, but in his own Person; so he is pleased to account that which is done to his Disciples, as done to himself, because it is done to one of his Natures, though not to his person, but to the Persons of his Disciples, who are not therefore Christ; for the Disciples are not that person that is the Christ, neither have they as they are persons, those two Natures that Christ hath, neither are they that one Person that Christ is, neither are they in a mystical sense called Christ, but as being in Covenant and in Communion with that one Person which is the Christ, who is the Son of God, according to the Spirit of Holiness, and the Son of David also, according to the flesh, which no man besides him is: from all which the sense of the Scripture, Mat. 25. 36. is clear, viz. That man having one of the Natures of Christ, viz. Flesh and Blood, and being in Covenant with him by becoming his Disciples, that good or that evil which is done unto them, Christ declares it as done unto himself, not that it was done to his Person, as the Question of the Righteous, vers. 37. and the Answer of the King, vers. 40. do evidently manifest; whereby the folly of those that wrist this Scripture, to prove that Christ Preacheth to the Spirits, when they are in Prison, or that those Spirits are Christ, that the Christ is only a Power or Spirit in every man, and not a distinct Person from all men beside himself; or that Christ hath only one Nature, and not two dictinct Natures in one Person; or that the Humane Nature which died, was not Christ according to the Flesh, which also was quickened again by Christ, according to the Spirit of Holiness, Rom. 1. 4. or that these two Natures, Spirit of Holiness and Flesh, Son of God, and Son of Man, in one Person; is not the true Christ, distinct from all other Persons of men, though they be the Disciples of Christ: I say, the folly and blasphemy of those that wrist this Scripture, to defend those vain conceits, or to gainsay those Glorious Truths which are discovered, laid open and made manifest; for Christ in his affirmations, I was an hungered, and ye fed me; Naked, and ye clothed me; Sick, and ye visited me; in Prison, and ye came unto me, and the like; did not affirm these things to be administered to the eternal Substance, but to the whole created man, Spirit, Soul and Body, especially to the sensitive Soul which standeth in need of Food, Mat. 6. 25. and to the Body, which being naked, hath need of clothing; as also the Spirit of man, which being in trouble, hath need of comfort; But it cannot be said, that the Power, Spirit or eternal Substance in man, distinct from the Spirit, Soul and Body of man, is hungry, thirsty, a stranger, naked, sick, or in prison; neither did Christ affirm these comforts to be administered to his own Person, consisting of these Divine and Humane Natures, which as the Spirit of Holiness, was ever free from such infirmities, so also the Humane Nature of his Person, hath been free from hunger, cold and nakedness, ever since his Resurrection from the dead; so that the true meaning of our Saviour is this, viz. That forasmuch as the Humane Nature of Christ, is one in substance with the Nature of mankind, and because the Disciples of Christ, are in Covenant with Christ, their Head and Lord; therefore that which is done to them in Feeding, Clothing, Harbouring, etc. the Lord takes it as done unto himself, because it is done to one of his Natures, though not to his Person, and because it is done to the Persons of his Disciples, which are in Covenant with him, as the 40. verse makes it evident: And the King shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it to one of the least of these, my Brethren, ye have done it unto me: Thus this Scripture also is vindicated, and those false inferences, which false teachers have endeavoured to draw from it, refelled. Sect. 6 But those that are persuaded, that some part of their persons, either Soul or Spirit, is Christ the Light of the World, the eternal and uncreated substance, being lifted up with high conceit of themselves, supposing that the Godhead dwells in them bodily, and being unwilling to be divested of that imaginary deity, and to be accounted mere Creatures; it is likely that they will object whatsoever may be objected against that Doctrine, which declares Jesus Christ, to be a distinct Person from all other persons, having such a manner of unity with God the Father, that no person hath in the whole world beside himself; and it's more than probable, that they will allege these and such like sentences of Scripture, viz. Christ in you the Hope of Glory, Col. 1. 27. My little Children, of whom I travel in birth again, till Christ be form in you, Gal. 4. 19 That was the true Light, which lighteth every man which cometh into the World, and the Light shineth in darkness, etc. John 1. 5. And the inference which they will make from these and such like Scriptures, questionless will be to this purpose, viz. That the eternal and uncreated substance or witness, ●● in every man that cometh into the World, in the same manner as it is in him that was born of the Virgin, and is so manifested in those that call themselves Preachers and followers of the Light within, etc. But in answer to their Allegations and Objections of this kind, the Scripture teacheth, that all mankind are of the same substance with Christ, according to one of his Natures, but not according to the other; according to the Created, but not according to the Uncreated substance: Forasmuch, saith the Apostle, As the children are partakers of Flesh and Blood, he also himself likewise took part of the same, Heb. 2. 14. The Flesh, Soul and Spirit of all men, and the Flesh, Soul and Humane Spirit of Christ is of one Substance; there is indeed a Personal and an Accidental difference, but not a Substantial: the Persons of men are many, but the Person of Christ is one; the condition wherein the World of men and women are, is unclean, by reason of sin, but the condition wherein the Humane Nature of Christ's Person is, is Pure & Holy, by reason of his Righteousness; he took part of the same Substance of Adam, but no part of his Pollution: we are unclean, because we are Propogated in unclean Lust, the just reward of sinful desire, Gen. 3. 16. Psal. 51. 5. but he is Pure and Holy, because he was conceived of the Holy Spirit; we are unclean, because we have sinned in transgressing the Law of God, but he is Pure and Holy, because he hath kept it: the Humane Nature of Christ, was made in the same condition that Adam was before he sinned, but we are become in the same condition that Adam was after he had sinned; and as the Substance of Adam's Flesh, Soul and Spirit, was the same after he had sinned as before, but not the condition; so the Substance of Christ's Flesh, Soul and Humane Spirit (not of the Spirit of Holiness) is the same with adam's, now since Adam sinned, but the condition, the same with adam's before he sinned; for though the eternal word took hold of the Seed of Abraham, or took into Personal Unity, the Substance of Adam, after Adam had sinned; yet the Estate or Condition wherein that substance was made, was as Pure and Holy, as Just and Righteous, as Adam was before he sinned; for as Adam before he transgressed, was a Son of God by Creation, Luke 3. 38. So the Humane Nature of Christ, is the Son of God by Creation; God made or built the Body of Christ, of the Seed of the Woman, as he did the Body of Adam, of the dust of the ground, see Gen. 2. 7. Gal. 4. 4. Heb. 10. 5. Christ's being the Son of David, doth respect the substance of which his Body was made, not the formation of that substance; for in that respect, he is also the Son of God, Luke 1. 35. It is indeed a Glorious Personality, that the Humane Nature of Christ hath, because it doth not subsist of itself, but in the Godhead, but the substance of it, is the same with all mankind, who subsists not as he doth, viz. by Personal Unity with the Godhead; and as Adam before he had transgressed, had Sovereignty over the Creatures, and the Paradise of God for his Habitation, wherein was the Tree of Life, whereof he might have eaten before he transgressed, and so have lived for ever in the enjoyment of God, and of that image or likeness of God, wherein he was made, had he kept that Law, and eaten of that Tree of Life which was given him for that purpose; see Gen. 3. 22. Rev. 22. 2, 3. So the Humane Nature of Christ's Person, by keeping that Law which Adam transgressed, hath right to all that Adam lost; for he being made under the Law which he also fulfilled, Gal. 4. 4. Mat. 5. 17, 18. in him the Image of God is seen expressly, Heb. 1. 3. and all things are put in subjection under his feet, Heb. 2. 7, 8. see Psal. 8. And as the first Adam being tempted, by his yielding to the temptation, was soon overcome of the Devil, and led Captive at his will; So Christ the second Adam, by resisting the Devil, when he was tempted by him forty days in the Wilderness, overcame Satan and put him to flight, see Mat. 4. vers. 1. to 12. And therefore as the demerit of the first Adam's transgression was so great, that all that are derived from him by Natural Generation, are defiled by it; so the demerit of the second Adam's obedience is so great, that all that ever come to be derived from him by Spiritual Regeneration, are sanctified by it; So that as it was a blessed estate and condition, that the Person of the first Adam, and all that were in him, lost by sin; so it is a blessed estate and condition, that the Humane Nature of Christ, the second Adam, hath gained by his obedience, for the same Nature, in the Persons of all those that ever come to be in Covenant with him, or to be regenerate or born again of Water, and of the Holy Spirit, and so to be grafted into him by Faith, John 3. 5. 6. Romans 11. 19 20. Sect. 7 For whosoever shall seriously consider, and according to the Scriptures of truth, determine of the state and condition wherein the first Adam was made, and wherein he continued until he transgressed the Law of God, shall find that it was a very happy and blessed estate and condition; for he was made in the Image of God, in Righteousness and true holiness was he created, see Eccles. 7. 29. Gen. 1. 26. Ephes. 4. 24. with dominion over the Creatures, the Fish of the Sea, the Foul of the Air, and over everly living thing that moveth upon the earth, was he invested, Gen. 1. 28, 29. In the Paradise of God was he placed, of all the Trees of the Garden, excepting only one, was he allowed to eat, and amongst those which he was allowed to feed upon, and even in the midst of the Garden was the Tree of Life, whereof if he had eaten before he transgressed, he had no doubt continued for ever in that blessed estate and condition of Righteousness and true Holiness, wherein he was made, Gen. 3. 23, 24. But he soon lost that blessed estate and condition, and by sin, made himself and his posterity exceeding wretched and miserable, for of a Son of God, he became a son of Satan, a child of Wrath, Ephes. 2. 3. he defaced the Image of God, and got unto himself the Image of Satan, for he took the Devil for his Father, by following his counsel; for his reward, the man Adam by transgression, became like the Devil, that is, to have the knowledge and experience both of good and evil; Behold, saith the Lord God, the man is become like him, (For it is observed, that the Hebrew word may and ought so to be rendered, for man became like the Devil by sin) from us, viz. the Devil, to know, that is to experience good and evil, Gen. 3. 22. For God is Pure and Holy, the Devil is impure and unholy; God cannot behold the evil of sin with approbation, the Devil cannot behold good with approbation, see Heb. 1. 13. therefore saith Christ to the Jews, Ye are of your father the Devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, he speaketh of his own, for he is a liar, and the father of it, John 8. 44. So that man by sin being in condition become like the Devil, for this purpose the Son of God was manifested, that he might destroy the works of the Devil, 1 John 3. 8. that so the substance of Adam might be redeemed out of that lost condition whereinto it was fallen by transgression, and be so secured in happiness for the future, that it should not fall again from it; that this might be effected, it was necessary that the eternal Word, the second Person of the Trinity, should take the substance of Adam into personality with himself, that those two Substances, the eternal Word, and the Substance of Adam might be one in Personality, that so the obedience of Life, and suffering of Death, of the Substance of Adam in the Person of Christ, might be of such infinite worth and value with God, that for the merit of it, he might set free the same Substance of Adam in all other persons also, from that bondage and misery whereunto they are fallen by the transgression of Adam, and of themselves; for the Substance of Adam, in the Person of Christ, fulfilling the Law, and then also that Substance being made a curse, and suffering the Sentence of the Law, due to the World of sinners, not to Christ that sinned not; the world of sinners are put into a capacity to be delivered, according to the condition of the New Covenant, from that wrath and Curse unto which they are fallen, by the transgression of the old and first Covenant, which fallen condition is called in Scripture, the old man, or Adam, which is corrupt, according to the deceitful lusts, Ephes. 4. 22. The body of sin, Rom. 6. 6. The members which are upon the earth, Col. 3. 5. The Law of sin in the Members, Rom. 7. 23. The Flesh, the carnal mind, Rom. 8. 7, 8. and such like, all which do set forth that miserable estate and condition, into which the Substance of Adam is fallen by sin: on the contrary, that condition which the Substance of Adam had before he sinned, and to which it is restored in the Person of Christ, is called in Scripture, the new man, which after God is created in Righteousness and True Holiness, Ephes. 4. 22. The Law of the Spirit, Rom. 8. 2. The Spiritual Mind, Rom. 8. 6. The new man, which is renewed in knowledge, after the Image of him that created him, Col. 3. 10. and such like. Now the eternal Word, taking hold of the Substance of Adam, and uniting it unto personality with the uncreated substance; and the created substance keeping the condition of the first Covenant, that is to say, exact unsinning obedience; that substance of Adam in the Person of Christ, is as Pure and Holy, as Just and Righteous, as it was in Adam before he sinned; but that the same Substance of Adam, in all other persons also might be redeemed from that miserable estate, viz. guilt of sin, power and dominion of sin, and from the punishment justly due unto the world of sinners; that substance of Adam in the Person of Christ that knew no sin, underwent the Sentence and Curse of the Law; that so the same substance in the persons of others, might be set free, not by their performing the condition of the first Covenant; for it is impossible that they that have sinned, should be justified by that Covenant, which requires exact unsinning obedience, but by their performing the condition of the second Covenant, which is, Repentance, Faith and Gospel-obedience, which those that have sinned, may through the assistance of God's Spirit perform; upon condition of which, Repentance, Faith and Gospel-Obedience, the Lord giveth unto them, both pardon of their sins past, and also such help and assistance by his Spirit, that those that thus enter into Covenant with him, may be enabled to walk more agreeable to the rule of the spiritual and holy Law of God, Rom. 7. 12, 14. than any man or woman out of Covenant with him, by all their own strength and endeavours, now since the fall of Adam, can possibly do; yea, Jesus Christ doth so assist those that are in Covenant with him, that with their minds they may be enabled to serve the Law of God, though through the warring of the flesh against the Law of their mind, they are sometimes captivated to the Law of sin in their members; See Rom. 7. 22 23, 24, 25. Now so far forth as persons come to be in Covenant with Christ, and are enabled by him to walk according to his direction; so far forth are they said to have Christ form in them, that is to say, to be brought into a blessed estate and condition of freedom from the guilt of sin; of freedom from the power and dominion of sin, of assurance of redemption from the first death, and of deliverance from the second death; and so by Christ, to be entitled unto eternal Life; so that if the created substance of Adam in the Person of Christ, though by the power of his uncreated substance, doth set free the same created substance in the persons of others, from that miserable estate and condition, into which that substance is fallen by sin and transgression, and also entitle that substance unto eternal life; It may well be said of all those that are brought into such an estate and condition by Christ, that Christ is form in them, though they be not of the same substance with Christ, in respect of his uncreated, but only in respect of his created substance; & that those objections propounded, and such like, are fully answered. Sect. 8 But if it be objected, That believers have also those precious Promises given them, whereby they may be Partakers of the Divine Nature, 2 Pet. 1. 4. To this it is answered, that although it be so, yet the manner of Believers partaking of the Divine Nature, is different from that manner of unity, of the Divine and Humane Natures in the Person of Christ, in several respects. First, In the Humane Nature of Christ, dwells the fullness of the Godhead bodily, Col. 2. 9 But in Believers, the Godhead doth not dwell bodily. Secondly, The Body of Christ who was born of Mary, was not Conceived, that is, form or fashioned in his Mother's Womb, but by and of the Holy Spirit, the second Person in the Trinity: But the bodies of those that are Believers, were not conceived in their Mother's Wombs by any such operation of the Holy Spirit; God forbidden we should once presume to think so. For Thirdly, The Virgin Mary conceived the Body of Christ, of her Seed or Substance by the operation of the Holy Spirit, the second Person in the Trinity, without her knowing of man, Luke 1. 34. 35. But the Bodies of those men and women that are Believers and Saints by calling, were conceived of their Mothers, not without their knowing of man, and without any such operation of the Holy Spirit. Fourthly, The Humane Nature of Christ's Person, never subsisted of itself, but always was in Personal Unity with the Godhead, and subsisted by it, so that in him the Godhead dwelled bodily; but it is not so with others Persons, though they are Believers, and though their Substance be the same with the Humane Nature of Christ; yet it doth not subsist as the Humane Nature of Christ's Person doth; for all Persons, excepting Christ, do subsist without the Personal Unity of the Godhead; but the Humane Nature of Christ's Person, did never subsist without the Personal Unity of the Godhead. Therefore, Fifthly, That we may understand how Believers do partake of the Divine Nature, it is needful to consider, what that Divine Nature is, that Believers are said to partake of, and after what manner they do partake of it: The Divine Nature then of which participation is promised unto believers, is their attaining unto an eminent resemblance of that blessed estate and condition, wherein the Humane Nature of the Person of Christ, now is since his Resurrection from the dead, and ascension to his Father, as the Apostle Paul teacheth, Rom. 8. 29. For saith he, Whom God did foreknow, he also did predestinate to be conformed to the Image of his Son, that he might be the firstborn among many Brethren; for as Believers have born the Image of the earthly, so shall they also bear the Image of the Heavenly, 1 Cor. 15. 49. That as the Humane Nature of Christ, could not be held of death, because it was in Personal Unity with the Divine Nature; So those that are in Covenant with Christ, shall not be held of the first, neither shall they enter into the second death; not because they are personally united unto the Divine Nature or Godhead, as the Humane Nature of Christ's Person is, but because they, as all mankind are, of one substance with the Humane Nature of Christ; Therefore all shall be brought out of the Grave, and such as are also in Covenant with him, whose Humane Nature is personally united unto the Godhead, shall not enter into the second death; for as the Godhead of Christ did quicken that Humane Nature, which is in Personal Unity with it; so will the same Godhead, (see Acts 10. 43. Acts 13. 38. Ephes. 2. 5. Rev. 3. 14. etc.) through that Humane Nature, quicken also the same Humane Nature in those that are not in Personal Unity with it; for the Humane Nature of Christ is so filled with the Divine Nature, that of his fullness, all those that are in Covenant with him, do receive, and Grace for Grace, John 1. 16. It is wonderful to consider what victory the Humane Nature of Christ's Person hath obtained, with what dignity he is invested, and what gifts he hath to bestow upon all his Brethren, now since his ascension to his Father: He, saith the Apostle, hath led Captivity Captive, Ephes. 4. 8. hath abolished death, and hath brought Life and Immortality to light, through the Gospel, 2 Tim. 1. 10. He is Crowned with Glory and Honour, Heb. 2. 9 He is King of Kings, and Lord of Lords, Rev. 19 16. All Power in Heaven and Earth is given unto Him, Mat. 28. 18. even that Jesus which was Crucified, is now both Lord and Christ, Acts 2. 36. He that descended into the lower parts of the Earth, is the same also that ascended far above all Heavens; that He might fill all things: And He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ, till we all come in the Unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Ephes. 4. 9, 10, 11, 12, 13. The Divine Nature filled the Humane Nature in the Person of Christ, that He might pour out of his fullness, to the same Humane Nature in the persons of others; the Humane Nature of Christ's Person did so perticipate of the Divine Nature, that his Conception, Birth, Life, Sufferings and Death, was Pure and Holy, and therefore of infinite worth in the sight of God the Father; that so they whose Conception, Birth and Life is polluted and unclean, and whose death is the wages of their sins, might be set free from sin and from death, and entitled unto eternal Life; for in the flesh of Christ, sin was so condemned, Rom. 8. 3. that neither unto the guilt of sin, dominion of sin, nor unto any punishment due for any sin done by him, was he liable; it was to set free the persons of others from the Gild, Dominion and Punishment due to them for their sins, that he underwent the punishment; he that knew no sin, being made a curse, that so they which have sinned, might inherit a blessing, Gal. 3. 13. 14. which blessing, or rather blessedness, Psalm 1. 1. all those that are in Covenant with Christ, and in that Covenant are faithful unto death, Rev. 2. 10. do receive of him, who through his Divine Power, doth give unto them a likeness of estate and condition, unto his own now glorified Humane Nature; that so they also truly may be said, to partake of the Divine Nature. See 2 Pet. 1. 2, 3, 4. Therefore, Sixthly and Lastly, Believers partaking of the Divine Nature, as it is in a different manner from the Union of the Divine and Humane Natures of the Person of Christ; so in this life, it is but a part, 1 Cor. 13. 12. With the mind, saith the Apostle, I myself serve the Law of God, but with my flesh, the law of sin, Rom. 7. 25. The Renovation the Apostle exhorts to, is in the spirit of the mind, Ephes. 4. 23. The perfection the Apostle declares the Saints now to be come to, is to the Spirits of Just men made perfect, Heb. 12. 23. which is but the earnest of that inheritance Believers shall obtain, the first fruits of the Spirit; Believers though they enjoy this, do wait for the Adoption, to wit, the Redemption of their Bodies. See Romans 8. 23, 24, 25. Sect. 9 For as the Humane Spirit, Soul and Body of Christ, wherein his Humane Nature Heb. 5. 8, 9 doth consist, is now perfectly glorified, his Body being raised from the Grave, and ascended up into Heaven, Luke 24. 51. So shall the Spirits, Souls and Bodies of all true Believers, after the Resurrection of their Bodies from their Graves, or change from mortal to immortality, be perfectly glorified: See 1 Cor. 13. 10. And when they come to this estate and condition, than they come to the full enjoyment of the promised Inheritance, to which they are of God predestinated; that is to say, to be conformed to the Image of his Son, that he might be the first born among many Brethren, Rom. 8. 29. And this is that the Apostle prays for, in behalf of the Church of the Thessalonians; And the very God of Peace (saith he) Sanctify you wholly, and I pray God your whole Spirit, Soul and Body, be preserved blameless unto the coming of our Lord Jesus Christ, 1 Thes. 5. 23. Then Believers shall have their complete participation of the Divine Nature, when they, having overcome and kept the Works of Christ unto the end, are by him brought into likeness of estate and condition with his own now glorified Humane Nature; for when the day of Christ's appearing shall dawn, then shall the Daystar, the Glory of his Humane Nature arise in the Hearts of all that love him, 2 Pet. 1. 19 For as Jesus Christ is that bright morningstar, Rev. 22. 16. so he promised to give it unto them that hold fast till he come, Rev. 2. 28. And then he whose Humane Nature hath received of the Father, (Rev. 2. 27.) Power, Glory and Honour, (John 17. 1, 2. John 8. 54.) will give unto his Brethren a likeness of Glory unto that, to which his own Humane Nature is now advanced; which being once dead, is now alive again, and lives for evermore; and is now fully able to open the doors of death, and to set at liberty the Prisoners of Corruption and Mortality, as he himself testifieth; saying, I am he that liveth, and was dead, and behold, I am alive for evermore, Amen; and have the keys of Hell and of Death, Rev. 1. 18. Although the second Adam be of the same Substance with the first; Yet oh how excellent is the estate and condition of the second Adam, now since his Resurrection from the So is the Greek, saith the Learned. dead! The last Adam, saith the Apostle, was made into a quickening Spirit, It is raised a spiritual Body, saith he, 1 Cor, 15. 44, 45. And, as the first Adam being fallen, those that bear his Image, bear the Image of the earthly, that is, Sin, Corruption and Mortality; so the second Adam being raised, those that shall bear his Image, shall bear the Image of the Heavenly; that is, Righteousness, Incorruptibility and Immortality, 1 Cor. 15. 49. 55, 56, 57 For the first Adam having by sin defaced the Image of God, wherein he was created; the second Adam repaired it again, and by fulfilling the Law under which he was made, hath so condemned sin in the flesh, that having suffered death for the World of sinners, and being also risen again from the dead, his own Humane Nature, Spirit, Soul and Body; and also the Spirits, Souls and Bodies of all that believe on his Name, shall for ever enjoy Life, Spirituality and Incorruptibility; And when the Church shall come to this estate and condition, then shall she resemble her Head, Christ Jesus, who having first given himself for it, to Sanctify and to cleanse it, will then give himself unto it, and thereby make it like Glorious with his own Glorified Humane Nature: See Ephesians 5. 25, 26, 27. Rev. 19 7, 8, 9 Sect. 10 For thus saith the Truth, Christ hath once suffered for sins, the Just for the , that He might bring us to God; who being put to death in, or concerning the flesh, was quickened again by the Spirit of Holiness; that is to say, the Godhead of Christ, did quicken the manhood of his Person, that so the manhood in the Person of Christ, might by the Power of his Godhead, quicken the same manhood in the persons of others; For now even the manhood of Christ, hath (though still the same Substance as the first Adam, yet) the quality and condition of a quickening Spirit; for that manhood which being always in Personal Unity with the Godhead, and now also raised by it from the dead, and exalted to the Glory of the Father, hath such Power through the Godhead, with which it is in Personal Unity, that he can give a likeness of Glory to the manhood, which is not Personally united to the Godhead; for He hath received of the Father such Power over all flesh, that He should give eternal Life to as many as are by the Father given unto Him, John 17, 1, 2. For the Father giveth those that believe in Jesus Christ, unto Christ, that they may receive of his Fullness, Ephes. 1. 3, 4. John 1. 16. Ephes. 4. 10, 11, 12, 13. And Christ giveth unto them, with Righteousness, Peace and Joy in the Holy Spirit, the Hope of eternal Life, to support them in all their Tribulations, which they endure for his Names sake; and at the last he will give them eternal Life, and the Glorious enjoyment of blessedness unspeakable, Rom. 14. 17, 18. Col. 1. 5. 2 Thes. 1. 4, 5, 6. Yea, Christ as man in the Substance of Adam, in the Created Substance, hath taken hold of eternal Life, that the Creature, man, may be assured of enjoying the same, by virtue of a title derived from him, as he himself testifieth, John 6. 27. saying, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting Life, which the Son of Man shall give unto you; for him hath God the Father Sealed: for since by man came death, by man came also the Resurrection from the dead, saith the Apostle, 1 Cor. 15. 21. And God hath given good assurance, both of the Resurrection, and of the Eternal Life, which is promised unto them that believe, in that the Man Christ Jesus in the Substance of Adam is risen from the dead, and entered into Life and Glory everlasting, Acts 17. 31. The Resurrection of Jesus Christ, is that sure sign of the Prophet Jonah; for the Substance of Adam being raised from the dead in the Person of Christ, it gives assurance of a resurrection to the same Substance in the Persons of others; and seeing Jesus Christ doth promise to them that believe the Gospel, not only the Resurrection from the Grave, but also eternal Life, the Creature, man, hath good assurance of enjoying happiness by following his Counsel; because the created Substance in Christ's Person hath taken possession thereof; for as the Apostle teacheth, Rom. 11. 16, 17. The Branches must necessarily be Holy, where the Root is Holy, and the Lump where the first fruit; So that if men and women will be content to break off their sins by repentance, that by Faith, through grace they may be grafted into Christ, they may be well assured to partake of the Root and Fatness of him their Olive Tree, that is to say, enjoy a likeness of Life and Immortality with the Humane nature of Christ, which will be communicated to them from the Divine Nature of Christ, by, or through his Humane Nature, as he himself hath promised, Rev. 3. 21. saying, To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame and am set down with my Father in his Throne: This is the comfort of Believers in all their Tribulations for the Name of Christ, and for the testimony whereof, the blessed Marryt Saint Stephen died, who beholding in Heaven the Glory of God, and Jesus standing on the right hand of God, was so filled with consolation and assurance, that he said to them which did so fiercely persecute him; Behold, I see the Heaven opened, and the Son of Man standing on the right hand of God; and in this confidence he called upon God, saying, Lord jesus receive my Spirit, and Lord, lay not this sin to their charge, Acts 7. 55, 56. The Glorification of the Created Substance in the Person of Christ, was that which comforted Stephen, when his enemies cried out, stopped their ears, ran upon him with one accord, cast him out of the City, and stoned him to death as a Blasphemer; for he saw the assurance of his own glorification, in seeing the Son of Man in Glory; though Satan was pleading by his instruments against him on earth, yet while Jesus Christ in the Created and no● Glorified Substance, was pleading for him in Heaven, he was not discouraged at death itself, but was so well assured of his own happiness, and so well instructed in Christian exercise, that calling upon the Lord Jesus, to receive his own Spirit; he prayed unto him also to forgive the sins of those that murdered him; Oh how great is the consolation of the Faithful in Christ Jesus, upon the account of the Glory to which the Humane Nature in his Person is now advanced; full well may they withstand all the Powers of darkness, and say with the Apostle, Rom. 8. 34. Who is he that condemneth? it is Christ that died, ye rather, that is risen again, who is even at the Right Hand of God, who also maketh intercession for us. See 1 Pet. 3. 21, 22. Heb. 1. 3. Heb. 12. 2. Believers having such an Advocate and High Priest of their Profession, who is first made like unto his Brethren, touched with all their infirmities, sin only excepted, and now also made higher than the Heavens, that Humane Nature, by Personal conjunction with the Divine Nature, and by what it hath received from it, being become so Spiritual, that it may be truly said, the las● Adam, That is, the Created Substance in Christ's Person, is now made into a quickening Spirit; so that it may well be concluded, that as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will: for as the Father hath Life in Himself, so hath he given to the Son, to have Life in himself, and hath given him Authority to execute Judgement also, because he is the Son of Man, John 5. 21, 26, 27. And he having suffered, by being Tempted, and Crucified, and being now also made perfect, that is to say, having broke the Head of the Serpent, overcome all his enemies, and being in the Humane Nature of his own Person exalted above them; he is able to relieve all his Disciples in all their temptations, yea, to save them to the uttermost, that come to God by him, seeing he ever liveth to make intercession for them: And so they that See Heb. 2. 14, 15, 17, 18. & Heb. 7. 25 now suffer with Christ, shall in due time partake of his Divine Nature, that they shall be in like estate and condition with his now Glorified Humane Nature, and reign with him in Glory Everlasting, 2 Tim. 2. 11, 12. Thus it is evident▪ that as the Created Substance in Christ's Person, is now invested with Glory, so the same Substance in those that believe in him, shall in due time be advanced to it, as those that believe not in him, shall be kept far from it. Sect. 11 But now if we consider those severe threaten, which by those that call themselves Preachers of, and to the Light within, etc. sometimes are denounced, as they say, against sin; and withal, do remember what it is that is the Subject of their blessing, viz. not the Creature Man, but a supposed Seed or uncreated Substance in man; then is it not easy to conclude also, what is the subject of their curse, viz. not the Creature Man, consisting of Spirit, Soul and Body, but some other thing, a contrary Seed? and it's likely they will say, it is the Devil; but let them call it what they will, this is evident, that it tends much to the imboldening man to God, on in his Sin and Rebellion against God, and the Gospel of his Grace, to suggest unto him, that the Devil only is the Subject of the Wrath of God; There cannot be a Doctrine more advantageous to Satan, and to the advancement of his Kingdom, than such a Doctrine, which persuadeth, that the Devil only shall bear the blame, and suffer the punishment for all the sins that man doth commit: Oh how gredidily will a man that is so persuaded, commit all manner of wickedness; but it is not good for any man to trust to the lies of the old Serpent, nor to the falsehood of any of his instruments, for the Word of Christ is directly contrary to the word of Antichrist; for the Scriptures of Truth do declare, that the Creature Man, which obeyeth not the Gospel, but liveth and dieth in unbelief, shall, as being a cursed seed, be cast into utter darkness, where shall be weeping and gnashing of teeth, Mat. 8. 12. Those eyes that have been the windows of vain desire, and have not looked up to Heaven, to behold the work of God, that so they might consider the operation of his hands, (Psal. 28. 5.) and turn and repent, and believe the Gospel, shall weep and wail, because of anguish and pain, and that without remedy: It is not only the Devil that shall bear the punishment of sin; but unto those men and women that enter not into Covenant with Christ, that so they may obtain from him the remission of their sins, he will say at the last day, Depart from me, ye Cursed, into everlasting fire, prepared for the Devil and his Angels, Mat. 25. 41. Such indeed is the punishment prepared for the Devil and his Angels, and for the Beast and the false Prophet, with those workers of iniquity that live and die in their worship and service, That they shall be cast into the lake of fire, burning with Brimstone, where they shall be tormented day and night for ever, Rev. 19 20. Rev. 20. 10. So that as the Angels which kept not their first estate, but left their own habitation, are justly reserved, unto the judgement of the great day, Judas verse 6. So also the Creature man, shall either lie under the curse and wrath of God, as the just reward of his sin and disobedience to the Gospel, in his not believing in the Name of the only begotten Son of God, Christ Jesus, that so his sins might be remitted, and his Person saved in that great day of Judgement, Mark 9 44. Acts 3. 19, 20, 21. or else the Creature man shall enjoy from God, through Jesus Christ, by Faith in his Name, the unspeakable blessedness of Peace, Adoption, Salvation, Eternal Life, and everlasting Glory with the Father and the Son; For as the wicked shall be turned into Hell, and all the Nations that forget God, Psal. 9 17. even so shall the Righteous enter into Life eternal, and Joy unutterable, Mat. 25. 46. Mark 16. 16. Dan. 12. 2, 3. This is the Doctrine of the Gospel of Jesus Christ; that which is the contrary Doctrine, is the doctrine of Devils, the consequence whereof leadeth men and women unto all manner of wickedness; For if no blessedness shall be to the Spirits, Souls and Bodies of them that walk in the Fear, Faith and Love of God, nor no tribulation nor anguish, no indignation nor wrath, to the Spirits, Souls and Body's of them that walk in the vanity of their minds, committing iniquity with greediness, desiring reproof, and casting the Rich and Gracious tender of God's unspeakable Love in Christ Jesus, which he so earnestly tendereth unto them, behind their backs; then what wickedness may not man run into? With how much eagerness will all such as are so persuaded, persist in all impiety? How impossible will it be unto them, while they retain such a delusion, to be turned from sin, and converted to God? but that Doctrine which strengtheneth the hands of evil doers, and weakeneth the hands, discourageth the Hearts, and maketh the Knees of those that are running in the Paths of everlasting Peace, to become feeble, neither is nor can be of God, but is from Satan the old Serpent, and from his Vicegerent Antichrist, the Beast and false Prophet, who with all his Subjects, Worshippers and Admirers, even all those men and women that know not God, nor obey the Gospel of Jesus Christ, shall be punished with everlasting destruction, from the Presence of the Lord, and from the Glory of his Power; when he shall come to be glorified in his Saints, and to be admired in all them that believe, because the Testimony of the Grace of God was of them believed, in the day of his long suffering and forbearance, 2 Thes. 1. 8, 9, 10. Rom. 2. 4. Sect. 12 But it is also evident, that those that call themselves Preachers of, and to the Light within, etc. when they exhort to perfection, they never intent that the Creature Man, with all the helps he can lay hold on, either is, can or aught to be perfect; for when I have asked them about this thing, and have said unto one of them, What is that thing in itself, which thou sayest is perfect? Is it thee, such a man, thy Body of Flesh, the Created Substance and Being, which is called by such a name, etc. it hath been answered, No, I speak not of the Creature, or the Body of Flesh its being perfect: I mean that measure of Christ, as it raises up itself in me, it is perfect, it is that which doth not sin, it is that which is born of God, it is that which I witness to, according to my measure, it is perfect: Now who sees not plainly, that thy Contention about Perfection is vain; for who doubts of the Perfection of the uncreated Substance, or of the Perfection of the P●rson of Christ▪ his Divine Nature is Perfect the Humane Nature of his Person is Perfect; the Person of Christ did no sin, neither was guile found in his mouth, 1 Pet. 2. 22. And is there not a vast difference between the perfection of the Person of Christ, which is perfect by a perfection, without ever having done one act of evil, or thought one sinful thought, or spoken one guileful word; and the perfection of the Persons of other men who have sinned, in Thought, Word and Deed? Is it not therefore vain, to speak to a man of perfection, and not to intent the perfection of man? And is it not as vain, to make no distinction between the Person of Christ, and the persons of other men? or between the Communion of the Holy Spirit, the third Person in the Trinity with Believers, and the Union of the Spirit of Holiness, or Divine Nature, the second Person in the Trinity, with the Body of Christ, or his Humane Nature? or between the operation of the Holy Spirit, upon the World of Sinners, in convincing them of Sin, Righteousness and Judgement, John 16. 8. and the Gift of the Holy Spirit unto Believers, whereby they are assured of their Adoption, led into all Truth, assisted in Holy Duties, supported in Tribulation, and invested with hope of Glorification? Rom. 8. 16. John 16. 13. Rom. 8. 26. 1 Cor. 14. 15. Rom. 5. 5. If therefore when thou speakest to man of perfection, thou meanest the perfection of the Divine Nature of Christ, a Measure of God, as thou callest it; doth not every Believer, acknowledge the perfection of the Divine Nature? Who is so profane, as not to conclude, that God is perfect? And who so Blasphemous but thyself, being led by the Spirit of Antichrist, as to presume once to think, that any part of man, Spirit, Soul or Body, is of the Divine, Eternal and uncreated Substance? and such must needs be the meaning of those that Preach to man of perfection, and intent no other perfection, than the perfection of God, or of the Person of Christ. Sect. 13 But the Scriptures do declare, that man, consisting of Spirit, Soul and Body, shall at the coming of Christ in Glory, be made perfect; and as the Spirit of man by pardon of sin, Luke 1. 77. is now made perfect, (Heb. 12. 23.) in part, so shall the whole man also eternally enjoy perfection, as the Apostle teacheth, When that which is perfect is come, then that which is in part shall be done away; for now we see through a glass darkly, but then, face to face: Now, saith he, I know in part, but then shall I know even as also I am known, 1 Cor. 13. 10, 12. for then, at the coming of Christ Jesus the Lord, shall the Spirits, souls and Bodies of all Believers be preserved blameless, 1 Thes. 5. 23. and being sanctified by Christ, Ephes. 5. 26. shall be found without fault before the Throne of God, Rev. 14. 5. For when the time of refreshing shall come from the presence of the Lord, then shall their sins be blotted out, Acts 3. 16. both sin, and punishment for sin, shall then be taken away, that so they may be made perfect in Glory and Happiness everlasting, 1 Cor. 15. 54, 55, 56, 57 And forasmuch as the Perfection of God, and of the Divine Nature of Christ, is a perfection of a different Nature from the perfection of man, God being perfect in his Nature, Christ having never acted sin; man being imperfect in his Nature, by reason of sin which he hath committed; if thou that callest thyself a Preacher of the Light within, etc. when thou exhortest to perfection, intendest man in thy exhortation; then thou that exhortest another, shouldst teach thyself to be obedient to that which the Scriptures teach man to observe, in order to his obtaining perfection; that is to say, to turn from thy dead works, thy Legal Righteousness, acknowledging thyself a sinner; say with the Publican, with a contrite Spirit, God be merciful to me a sinner; believe the Gospel of the remission of sins; and being cut to the heart with grief for sin committed, Repent, and be Baptised in Water, in the Name of jesus Christ, for the remission of thy sins; See Acts 2. 38. Acts 10. 47. Mat. 3. 6. and so walking, as Christ reacheth in the Scriptures, thou mayest attain unto the perfection that he hath promised; but if when thou exhortest to perfection, thou intendest God, or the Divine Nature of Christ, in thy exhortation, or the Person of Christ, than thou blasphemest against God, and against Christ; supposing him to stand in need of an exhortation to perfection, whose Nature is Pure and Perfect; or, that the Person of Christ hath sometimes been imperfect, whose Divine Nature is perfect, being of the same Substance with his Fathers, and whose Humane Nature is perfect, being conceived in the Womb of the Virgin, by the operation of the Holy Spirit; in which Nature he kept the Law of God, and fulfilled every jot and tittle of it; he suffered death for our sins, and risen again for the Justification of all them that believe in him; and such perfection was and is in him, that by one offering, he hath perfected for ever, them that are Sanctified; wherefore the Holy Spirit also is a Witness to us, saying, I will put my Laws in their Hearts, and in their Minds will I write them, and their sins, and their iniquities will I remember no more; Thus he whose Divine Nature is perfect, and whose Humane Nature also hath perfectly kept the Law of God, and fulfilled all Righteousness, will give unto those, whose Nature is imperfect, and who have transgressed the Law of God, upon their Repentance and Conversion, such a perfection through his Grace, as whereby their sins shall not be remembered, and whereby their Persons shall be glorified for ever and ever. Sect. 14 But thou that seemest to be so exceeding earnest in teaching up the Light within, warning all men and women to follow after it, yet never intendest that they whom thou teachest, should be guided by the Light which they have in them, before thou beginnest to teach them, but that from thee which art without them, they should receive that instruction, which thou callest, the Light within them; And to discover thee in this thing, as plainly as possible I can, I will make use of a Comparison, unto which thou art as like in thy actings, as to any thing I can find to compare thee withal; for thou in thy endeavours to gain poor Souls to thy ways, and to become followers of thy steps, art like unto certain Birders which we have in our Land, that do go about in the dark night, with a Bell, Candle, and Net, to catch Birds of the Air, who in this work of theirs, do first of all sound their Bell, which being of a considerable bigness and sound, it doth so amaze and astonish the poor Birds, that they wholly lose their senses at that time, and cannot tell how to make use either of Feet or Wing, to avoid the danger that is befor● them; the Birder then with his Candle discovering where the amazed Birds do sit, he casts his Net over them, and having taken them, leads them captive by force whither he will, and doth with them according to his pleasure: Even so thou by thy Preach and Printing, dost make a great sound and noise to deceive the Hearts, and to amaze the Spirits of the simple; for thou speakest of great things, yet art but like a sounding Brass, and tinkling Symbal; thou callest upon all to wait in silence, to stand still, to cease from all outward and Scripture-Teaching, and from Scripture Ordinances, as from Baptism, Laying on of Hands, and breaking of Bread, etc. from Preaching, Praying and Hearing the Word, calling them Carnal, Lifeless and empty Ordinances, etc. not only persuading men and women to leave all outward Means, and Ordinances of the New Testament, written in the Scriptures, by which they would have the use of their feet, having them shod with the Preparation of the Gospel of Peace; but also teaching them, that to believe in a Christ out of themselves, is Carnal and Life-less also; and that their Saviour is within them, upon whom they must wait in silence; even thus thou teachest them that follow thee, wholly against believing in the true Christ, who died in his own Body, that by that one Sacrifice of himself, out of every other man, he might reconcile the world of Mankind to himself, without themselves, or any Righteousness done by them; the believing whereof, is the poor Creatures Wing, whereby to flee unto Christ, and to rest upon him for Justification by Faith through his Grace; and so to escape out of the hands of such cruel Birders, & from wrath to come: So that all thy great sound and noise of Preaching and Printing, in which thou criest out so bitterly and vehemently against all those means which are appointed of God unto Salvation, labouring with all thy might, to bring men and women out of conceit with them, telling them they are deceived in them, and exhorting them to Mind the Light which is within them, and that will lead them out of all sin and iniquity, and eternally save them: Even all this thou dost, that thou mayest drive on thy design, to put poor Creatures into amazement & astonishment, to make them to doubt of the truth of all Gods Teachings, Exhortations and Ordinances whatsoever; to neglect all Duties which God hath commanded, in order to their Salvation, and to sit in silence, and wait in astonishment, to be delivered from those fears which thou hast put them into: All which is but to delude the senses of poor Creatures, by thy sound and noise, that so thou mayest bring them into a bewildered condition, to be even done withal what thou pleasest, that hast so dashed, dazzled, and confounded their apprehensions and senses. Sect. 15 When therefore thou hast effected thy purpose thus far, being somewhat expert in thy way, by the help of an evil Spirit, which thou callest thy discerning eye, boasting of the great discovery which thou hast made into, and through all men, discerning by it, as by a Candle, what is in them; and when thou dost thus discover by that spirit, by which thou art led, and as by a Candle seest where the poor Bird doth sit, which by thy sound is astonished, confounded and silenced, than thou hastest to it with all speed, to cast thy Net over it, which is to communicate thy unclean spirit unto it; which spirit is not the light in every man, but the darkness in thee and thy followers; neither is it in those that are silenced, confounded by thee, till it comes from thee, and enters into them at that time, which is to them remarkable, the time of their visitation, as they call it; but it is a woeful visitation, for it doth not come with a still soft voice, like the Spirit of God, nor in the cool of the day, but with earthquakes, and rending the Rocks, as they call it, putting the poor Creature into such a woeful condition, that it is like one caught in a Net indeed, and must now be dealt withal, at the mercy of the Fowler, which is very cruel; for oh, what quakings and shake, tremble and fearing? what pulling and dragging is at that time? just as though the very heart must be pulled out, all the bowels torn in pieces, and one limb rend from another; of which I have seen the example with mine eyes, and when the unclean spirit hath pronounced such woes, terrors and judgements; and hath held the creature under them, as long as he thinks fit, which by them is called Hell, and is all the Hell they fear; then the said Spirit speaketh Peace to them, but not by the Blood of Christ shed for their sins in his own body, and out of themselves; but he telleth them, that he hath done away their sins and iniquities as a thick cloud, and carried them away into the Land of forgetfulness; not that Christ the Scape-Goat, as a distinct Person from all other men, hath done it: and then this spirit requireth that Creature to arise, and tell what God hath done for its soul; yea, sometimes this Spirit speaketh with a vocal voice, in the bottom of the Bellies of them that are possessed therewith, saying to them, as the Lord said to Abraham, Gen. 12. 11. (for Satan endeavours to imitate God, as much as he can) Get thee out of thy Father's house, and from thy kindred, unto a Land that I will show thee, and I will reward thee double; other whiles he commands the Creature to go to such a place, to such a man, with a message from the Lord: for now this Spirit hath the dominion over the poor Creature, hurrying it up and down with Motions, Revelations and Commands, making it do what he liketh; for his power is unresistable, having gotten such hold that go now they must, they cannot stay, nor avoid it; speak now they must, and cannot help it; for if they avoid the doing of any thing which he requireth, then are they sure to feel he is a Lord indeed, by the Terror, Wrath and Judgement, which he will bring them into; his Commands being given out upon pain of damnation, upon the neglect of obedience to them; So that he is not obeyed out of a principle of Love, but of Fear and Terror, & such Terror too as makes them sometimes to quake and tremble; and so unclean are his commands, that he requireth some of them men and women, to strip off all their clothes, and as naked as they were born, to stand sometimes upon a Market Cross in the time of Market, and sometimes at the Grave, while the dead is burying, in their naked bodies, and there to tell the People they are for a sign of their destruction; though it cannot be reasonably supposed that God did require his Prophet so to divest himself of all garments whatsoever, when by some such like sign he required him to declare the destruction of the People: but such is the uncleanness and cruelty of this spirit which possesseth these poor creatures, almost choking them with his fits and conflicts, making them roar and foam at the mouth, with such a terrible and hideous kind of crying, as might very much amaze any one that shall see them, as I myself have done: therefore I say they do not intent what they declare, viz. That men and women should be guided by the Light that is in every one of them, before some of these Teachers have by some means or other conversed with them, that so instruction and an unclean spirit, might be from them communicated unto those, upon whom they call to mind the Light within: Ah how many poor souls have their feet caught in this snare! how many are taken in this evil net, and thereby led to destroy all their good beginnings wherein they began to serve the true God, running into gross wickedness and Satanical delusions, posting from mountain to hill, forgetting their resting place, turning from the true Christ; and the worship of God, and going a whoring after this spirit of error and their own inventions! Sect. 16 But that thy dissimulation may further appear, I shall in several particulars make it manifest; that thou never intendest that every man should be guided by that Light which they have in them, before they meet with thee, or thy Doctrine; but that they should receive instruction, and a spirit from thee to be their director and assister. First, because that when thou dost affirm, that the Apostles of Jesus Christ were sent out to Baptise with the Spirit, this thou speakest to oppose those that stand to maintain that they were commanded to Baptise with Water, in the Name of Jesus Christ for remission of sins, and by Prayer, and laying on of hands, to seek unto God, that he would give his Spirit, as he hath promised, Luke 11. 9, 13. Therefore thou callest Baptism in water, carnal; Prayer and laying on of hands, carnal; because not the Administrator of Prayer and laying on of hands, but God doth give Christ to shed forth or baptise with the holy Spirit, See Acts 5. 32. Acts 2. 33. Mat. 3. 11. Now if I must believe that what thou speakest of the Apostles of Christ, those that are thy messengers can perform, then consequently they can Baptise with a spirit, and give a spirit to them, which do receive their counsel, or else they are not lawful Preachers by thy own confession; so that thou intendest to Communicate a Teacher from without, whatsoever thou declarest of the sufficiency of the Light within. For, Secondly, Thou intendest not that men and women should be guided by the Light which is within them, before they receive instruction and a spirit from thee which art without them; because thy Teachers do declare to men and women, that if they will but wait in silence, be still and quiet, cease from outward and Scripture-teaching, Forms, and carnal Ordinances, that they shall receive virtue, life and strength from them, though they never see their faces any more; by which it appears plainly, that thou intendest to give a spirit to such as adhere to thy Doctrine, for otherwise these thy promises of Virtue, Life, and Strength to be received from thee, are vain, and thou not faithful that makest them. But, Thirdly, Thou never intendest that men and women should be guided by the Light which is within them, before they receive instruction from thee, and that thou givest them a spirit, because that when thou takest hold of the hand of men and women, or layest thy hands on their foreheads, or on their shoulders, great trouble comes upon their spirits within them; yea, when thou hast taken hold of the wrists of the hands of some, while they have been opposing thee, they have been taken with such a trembling, that they could not speak, nor hold still, nor get away from thee; by which it is apparent, that thy intent is to communicate a spirit. Fourthly, Thy intent is not that men and women should be guided by the Light which is within them, before they receive instruction and a spirit from thee, etc. because as soon as ever thou apprehendest that any man or woman is inclinable to thy Principles, thou art constantly visiting them, until thou hast brought them over to thy ways; once in thirteen days at the least, thou wilt be praying with them after thy fashion, until they be brought out of that labyrinth into which thou hast brought them, and such a stir there is about this work, and so vainly have some of you been affected with it, that ye have sent to the Belman of a City, to cry it up, and down, that all that would be free to come, might come and see this imaginary Resurrection, or rather Communication of your unclean spirit; by which thou dost plainly declare, that the Light in every man will not do the business, but a spirit must be communicated, for what else is it that thou so earnestly endeavourest to raise up? What else is it that thou takest so much delight in, when thou feelest it? as hath been said by some of you, Arise within man: About what else are thy groans spent? what else dost thou visit? with what else dost thou, as thou sayest suffer, but with that spirit which thou hast given? which till he hath taken full possession of the Creature, that so he may become as much the Child of perdition as thyself, thou art in a troubled condition. Fifthly, That thou dost not intent that by the Light which is in every one, before they receive instruction from thee, they should be guided, appears by thy running up and down to spread thy Doctrine, and by thy Printing such a multitude of Books; all which is done to teach and instruct men in thy way, and to direct them how to walk according to thy desire: thou criest down Preaching, and yet usest it; thou criest down the Letter, and Scriptures of Truth; and yet makest use of Letter, and writest many Books, thereby to disperse thy false Doctrine; and even like the Pharisees, ye reject the Commandment of God, that ye may keep your own Traditions, Mark 7. 9 ye lay aside God's Word, and set up your own word; Gods holy Scriptures ye reject, your own unholy writings ye exalt, under pretence of setting up the Light, which ye say is within every man, ye set up the darkness which is within yourselves, and from you communicated to such as you can persuade to hear your words, or read your Books, thus thy pretensions and intentions are like Samsons Foxes, Judg. 15. 4, 5. not united by the heads, yet so tied together by the Tails, as between them, they carry fire to burn up standing corn, shocks of corn, Vineyards, and Olives; thou callest thy Doctrine fire, and sayest thou art baptised with the spirit and fire: I do believe thou art baptised with a spirit and fire indeed, which may seem to burn up weeds, but it is sent against the good Corn, the best Graces, Faith, Hope, and Charity, is burnt up in such as receive thy Doctrine, by the fire of that unclean spirit with which thou art baptised. Sixthly, Thou dost not intent that the Light which is within every man should only be his director, because that Light which is in every man doth not lead thee and thy followers to do those things ye do; for if it be a Light which is within every man, by which only thou art carried on in thy way, why then doth it not speak the same things in every one as it doth in thee? why doth it not make every one quake and tremble as well as thee, if every one have it? why is it silent in so many? why doth it not throw every one down upon the ground, swell their bellies, roar in them, and speak with a vocal voice as well as in thee, and thy followers? If you say, it is▪ because the Light is in prison in those in whom it is not so active as it is in thee: It is answered, that by that reason it should be the more active, if it be sensible of its bondage; and if unsensible how then can it be sufficient to perform those things which thou ascribest to it: What is it dead or senseless? doth it not feel that hard and sore oppression under which it lies, or is it asleep, and must be awaked? if so, it is much unlike to make a man a new Creature, to lead him out of all sin and iniquity, and eternally to save him; For how should that deliver a man out of Prison, that is so unsensible of its own bondage? That must needs be in a small capacity to help another, that is not sensible of its own wants; neither canst thou say it doth in all and every one, what it doth in thee; for I myself, and many others, can and do testify the contrary; if thou say, it is by reason of our long sinning: it is answered, that you in whom the Light (as you call it) is so prevalent, have been long sinners and are so still; and if you are guided by no other thing than that Light which is in every man, why doth it not do in all the same that it doth in you? why doth it not make all little Children to quake and tremble in their mother's laps, as that spirit which you call the Light within, hath caused some little Children to do, where some of you have been present? Sect. 17 But that an evil spirit is your familiar, which also you communicate to such as adhere to your Doctrine, shall be yet further manifested in several particulars; First, that humming, blowing, and hollow sighing proceeding from the bottom of your bellies; from whence is it, but from the evil spirit, that hath there his residence? for as the Hebrew word that signifies familiar spirit, doth also signify bottles; to intimate that they which have familiar spirits, do speak as it were through bottles: So some of you have had a voice speaking to them, from the hollow or bottom of their bellies, which is no other than the voice of the evil spirit; and indeed by what else are you enabled at your meetings, when you have nothing to say, but by a spirit that comes into some of you, by which ye are made able to speak 2, or 3. hours? and then when ye have done, are as empty again as if no such thing had been; and so by the said spirits going out of one into another, those things are performed which you ascribe to the Light within all men, and as it hath been said by some of yourselves, Life goes to Life, Life goes to Life; So it is manifest that by the assistance of that spirit that comes from one, and goes to another, and not by the Light within all men, are you enabled to do those things ye do; and that hollow, humming, sighing and speaking, is not from the Light within all men, nor from the Light within yourselves, but from the spirit of darkness, which you have received, and are his instruments to help others to receive. For, Secondly, Your silent meetings of Meditation or muttering, is the direct practice of such as have familiar spirits, as the Prophet teacheth, Isai. 8. 19 For the word translated Mutter, signifies a silent Meditation, or muttering, as they that understand the Hebrew word do observe; To what end therefore are your silent Meetings of Meditations or Muttering, but for the Communicating your unclean spirit; for never did any of the Churches of Christ or servants of the living God, hold Meetings of silence to meet and speak not one word to one another, is such a practice of which there is not any example in the Word of God, but even the contrary is found there; for it is written, They that feared the Lord spoke often one to another, and the Lord harkened and heard it etc. Mal. 3. 16. So that it is certain, that the Practice of silent Meetings is contrary to the Practice of the People of God in all ages; Therefore the Scripture, Isai. 8. 19 is worth thy further consideration, as it is there written, When they shall say unto you, Seek unto them that have familiar spirits, and unto Wizards that peep, and that mutter; Should not a People seek unto their God, for the living to the dead? Now the Spirit of God upon this account, gives warning and instruction in the very next words, vers. 20. saying, To the Law, and to the Testimony, if they speak not according to this Word, it is because there is no Light in them: Now let them show, if they are able, that either the Law or Testimony of Christ speaketh any thing to the Justification of their do, their silent Meetings of Meditations or Muttering, their slighting the Word of God, the Scriptures of Truth, & setting up their own Traditions under the name of the Light within? for what ever they boast of Light, Light, here is an obsolute sentence upon them, that there is no light in them. Oh that all that hear might fear, and not persist with them to their own destruction! When men and Satan enter into Covenant, when men hold Meetings to carry on his design, to publish his Doctrine, to communicate his Spirit; Oh my Soul, come not thou into their secrets, unto their Assembly mine Honour be not thou united, Gen. 49. 6. for they reject with the Pharisees and Papists, the Counsel of God, and set up their own unwritten Traditions; they are gone a side after Satan, whose Doctrine they publish, and whose unclean spirit, they hold assemblies in silence to communicate. But Thirdly, It is further manifest, even by the confession of some of your own Prophets and Proselytes, who are and have been owned by you, as in your Ministry, and of your way, that an evil spirit is by you communicated; as for instance, There came a spirit into one of you, as he was going to reprove another, which did roar and make such a terrible noise in his belly, that one might have heard it near a furlong from him, the which he himself did confess to be the Devil; Another, (and one that is as a brand plucked out of the fire,) did testify before many witnesses, that when he did join with those that preach up the Light within, a spirit came into him, which did make him quake and tremble so exceedingly, that he thought it would have tore him in pieces, which the Spectators were so afraid to behold, that they called in several other persons to help hold him in his Bed, which they had much ado to perform, the Bed on which he lay, did shake so exceedingly; which violence, was the motion of the evil spirit, with which his own Spirit did not consent: Another, who is now bodily destroyed, did confess a little before her death, that there did a spirit speak in the bottom of her Belly, with a vocal voice, to the hearing of the outward ear, and bade her go and leave her Kindred, and House, and all therein, and Preach where it would have her, and it would reward her threefold, etc. The said party within a very little time after, was found dead in a Furrow of Water: And thus a dear Friend of mine was deluded, and by your means destroyed, which I cannot forget, while I remember myself. Sect. 18 But I will conclude this Chapter, with the story of the sad pranks the Devil played in one that thought himself perfect, who had been a great Preacher of & to the so called Light within, & such a one that was concluded both by himself & others, to have attaired to the state of Perfection, for several years passed; the said party being at a great Meeting, of those that are called Preachers and followers of the Light within, etc. When they, with such others as came to hear, and himself also expected, that he should have been the Teacher of the rest, to have showed them the way to the state of perfection; yet so it was, that a spirit entered into him, as he sat behind the Table, which did cause his Feet to fasten to the frame of the Table, whereon he had set them, and did cause his knees to clap together, and there to stay, and his arms to lock together, and so to abide, it did cause his mouth to shut, his eyes to fix; and thus did he sit bound hand and foot, and could not move any member of his body, being in such a maze in his own spirit, that he knew not what to do, the beholders also admired that it should be thus with him; but his lord and master having taken possession of him, will now do his work before he leave him; for first of all, he set all his sins that ever he had done in all his life before him, at which he admired, having concluded before, that he was perfect; but they appeared before him, as if they had been written in Capital Letters; then the Devil laid them all to his charge, and did judge him for them, made him to mourn and grieve, ●nd made the tears come from his eyes, though against his will and consent; and when he had condemned and punished him as he saw meet; then he took all his sins from before him, and said unto him, I have blotted out thy transgressions as a thick cloud; and so he let him lose from all his bonds, so that he had the use of his members again; and now the Devil commanded him to tell to all the people, what God had done for his soul, the which the man was unwilling to do, because as he concluded, he had been perfect for so long a time; therefore now to tell out such things, he would not do it, plainly seeing that either he had been deluded thither to, or else this spirit was a deluding spirit, for he had formerly fallen down, quaked and trembled, and had been judged a matter of ten times a day; but notwithstanding the Devil being in possession would be the chief commander, and did make him speak, although he opposed it with all his might; but first he did so run up and down his Belly and Throat, that his motion was plainly to be seen of the beholders; then did he make his Tongue and Mouth to speak against his Will and Consent, and caused him to utter words, which by nothing that he could do, was he able to resist; but he being resolved to resist it if possible, thrust his hand into his mouth to stop his mouth from speaking, and so intended to strangle the words; which the Devil perceiving, by force he pulled his hand away from his mouth, and made them both to stretch straight out, and so to remain for a matter of two or three hours, all which time he made him to speak, to the admiration of the Hearers, what things were done for his soul by the same spirit; all which he himself did not consent unto. Yea such was the operation of the wicked one upon others also, that several of them that heard, fell down in the house quaking and trembling exceedingly; and when this spirit had done speaking in this party, it left him, and though he was before so exceedi●g full of it, yet now he was so empty again, as if all this had not been; but the wicked one as he had done by him, so he did the like by several that day, as was manifestly seen in that Meeting, and hath been confessed by the party himself, who concluded, that it was the Devil which made him do those things he then did. All which being considered, let any indifferent man judge, whether I have not just cause to conclude, that those that say to others, Look to the Light within, etc. do not intent that by any light which is within them, but by that Doctrine and Spirit which is communicated unto them, they should be guided, directed and assisted; Therefore as saith the Prophet, How do you say, we are Wise, and the Law of the Lord is in us? Lo, the false Pen of the Scribes worketh for falsehood: the Pen of the Scribes is in vain, the Wise men are ashamed, they are dismayed and taken; Lo, they have rejected the word of the Lord, and what Wisdom is in them? see Jer. 8. 8, 9 with the marginal Note. CHAP. IU. Of the fine proofs, by which the Preachers up of the so called Light within, do endeavour to justify their Way and Practice; that they are not more humble in outward and Bodily Humility, than some others that are Adversaries to the Truth with themselves; and that they have not inward and Spiritual Humility; that they are not in Unity with the Truth in Christ Jesus, nor with one another in their own way; that they discern not all Secrets, nor destroy the false Church-state of the Idolatrous Romish Harlot; neither are their sufferings for the Truths-sake, nor so great, as of some other Adversaries thereunto: These their fine Proofs are also supposed, and yet proved insufficient to do the service, for which they are brought. Sect. 1 BUt seeing all Adversaries of the Gospel, do endeavour by some Proofs, to justify their opposition thereunto; I will therefore examine the Proofs, by which thou that Preachest up to, and from the so called Light within, dost endeavour to justify thy Way and Practice, which are in number five; First, Thy Humility. Secondly, Thy Unity. Thirdly, Thy destroying the Whore. Fourthly, Thy discovering all Secrets. Fifthly, Thy Sufferings. In these pretended Proofs, thou dost much rejoice, like Goliath in his Armour, and in his own strength; but in the Name of Jesus Christ of Nazareth, that now sits at the Right Hand of God, in the Glory of the Father, I believe I shall be enabled to take from he thy Armour wherein thou trustest, and with thine own Sword to destroy thee; and herein I shall deal with thee two ways: First, By way of Exception. And Secondly, By way of Confession. In both whereof, it will appear that thy confidence is vain, that thy strength is that of the Flesh, not of the Spirit; thou opposest thyself against the Lord of Hosts, whose Armies thou hast defied, 1 Sam. 17. 45. and the Conclusion will be, thine own Destruction and Perdition, except thou repent Exception to the first Proof. speedily. First, I do absolutely deny, that you whose Teachings are from, and to, the so called Light within, etc. are more Humble and free from pride, than all others, or than some that are Adversaries to the Truth with yourselves; for let us consider Pride in its two parts; First, That which is outward in the Bodily Habit. Secondly, That which is more secret in the heart; and it will appear, that you are not more humble, but rather more proud, than several other opposers of the Gospel; for there are some orders of Romish Friars, who are, notwithstanding great Adversaries to the Tru●h, that excel thee in seeming Humility, and neglecting the Body; some of them who have been possessed of hundreds by the year, have given it all away, retaining not one penny to relieve their wants, and spend all their days in Pilgrimages, barefoot and bare▪ legged, with no better clothing, than Hair-cloath or Sackcloth; or diet, than what comes to hand by any that will take pity of them; to which hardships they voluntarily expose themselves, and will not accept of a better condition: So that if denying Bodily Habit, if Humility of show in the greatest measure, be thy Proof to justify thy Way and Practice, those Adversaries of the Gospel, and the Professors thereof, the Romish Friars, (except you will say, that they are of your Society, and carried on by the Light within, to do those things they do) even they will be justified rather than thee; for their Humility of show, and neglect of the Body far excels thine. Again that Hermit at Icknam near London, a great Adversary to the Truth of the Gospel, as was showed apparently in two public Disputes; yet for Humiltty in show, in neglecting the Body, he far excels the Preachers up of the so called Light within; for he rejected his Trade, cast off his Garments, put himself into a Canvas Frock, with a Plate of Rushes about his Head, no Shoes of Leather, his Legs bare, his Meat sometimes tops of Weeds boiled; other while, he lies down and eats Grass like a Beast, or else makes himself Puddings of Bran, or Feeds upon raw Grain, with Water only to Drink, his Lodging sometimes under a Hedge, or in an outhouse, upon a wad of Sraw, denying to lay the Old Man, as he calls it, upon a better Bed; and although his Doctrine is somewhat consonant to thine, yet is he denied with Execrations, by the followers of the so called Light within, while he excels ●hem in outward show of Humility: So ●hat if this kind of Humility be thy Proof, this Hermit and his followers, as great opposers of the Truth as they be, are justified, and the Preachers up of the so called Light within, condemned; who are seen in their Silver Plate Buttons, and that in superfluity, their Trades, Diet, and Garments, much as other men's, but the Hair of their Heads like women's, which is so contrary to Nature, and the Scripture, 1 Cor. 11. 14. that they are more like the Locusts that come out of the bottomless Pit, Rev. 9 8. then such as are led by the Light of Christ; It is therefore evident, that you are not in outward and bodily Habit, more Humble and Free from Pride than all others. But secondly; for inward and more secret Pride of Heart, thou that Preachest up the so called Light within, must be silent, for the Pride of thy Heart is perceived in thy countenance, and by thy Actions; for thou neither fearest God who created the Heavens and the Earth, the Sea, and the Fountains of Water, Rev. 14. 7. nor Jesus Christ the Saviour of the World, who sits at his right Hand, in the Glory of the Father; nor dost thou reverence man, as he hath commanded. For the first of these, such is thy pride, that thou fearest not the Judgements of God, thou regardest not his Commandments, thou despisest his Promises; That great Day of God Almighty, when Jesus Christ shall come in flaming Fire, taking vengenance on them that know not God, and obey not the Gospel, (2 Thes. 1. 7, 8, 9) thou in thy Pride dost contemn; Thou hardnest thyself in thy wickedness, supposing that thou art passed through this Judgement already, the Holy Commandment, the Precepts of Jesus Christ, expressed in the Record which God hath given of him, in the Scriptures of Truth, thou art so proud, that thou dost not regard, but callest them in contempt, Shells without Kernels, Shadows without Substance, Empty, Carnal, Lifeless, and what not? And the like esteem thou hast, of the exceeding great and precious Promises of Life and Immortality, of the Raising and Changing our Vile Bodies, and Fashioning them like the Glorious Body of Christ, Phil. 3. 20, 21. of bringing to pass that which is written, Death is swallowed up in Victory: So great is thy Pride, and so gross thy Blindness; for as Humility is accompanied with Knowledge, so is Pride with Ignorance; that thou rejectest that great Promise of the Resurrection, and the Life of the whole man, Spirit, Soul and Body, and settest up an imaginary Resurrection and Life, in the stead thereof, wherein not the whole Man, but a part only is raised, nor that part, neither in Truth, but only in Imagination. And that thou d●● not reverence man, it is apparent, for 〈◊〉 ●●ere thou comest, that Preachest up the so called Light within; thou acknowledgest not any Superior, hardly wilt thou give the term of Father to him that begot thy Body? Thou wilt not so much as put off thy Hat to any man, but sayest, That it is Honouring men, and all Honour ought to be given to God; Yet notwithstanding, although thou sayest, It is Honour, and God ought to have all Honour; and that is thy pretended Reason, why thou wilt not give it to men, yet thou givest it not to God neither; for I have seen thee Preach and Pray too, after thy fashion, with thy Hat on thy Head; thus thy self-contradiction is manifest: Thou wilt not salute, nor bow thy body to any man, nor give to men Titles of Honour; and for thy justification herein, thou dost allege some particular examples, and makest them General Rules, wholly neglecting Faith and Gospel-Obedience, though generally Commanded and Practised by the Saints, and Servants of God, whereby the Pride of thy Heart doth appear, in that it closeth with what it can find for its lifting up; but is too high to submit to any thing, whereby it should manifest Humility of Spirit, Faith and Obedience; Humane Courtesy and Honour, is too low for thee, that's Carnal in thy account, but it was not so with good men of God in former times, of which for brevity sake, I will only give some instances; see Rom. 12. 10. Phil. 2. 3. 1 Pet. 2. 17. Ephes. 6. 2, 9 Col. 3. 20, 22. 1 Tim. 6. 1, 2, 3, 4. He is proud, that consents not to the Doctrine of the Scriptures; see also Gen. 23. 6, 7, 11, 12. Gen. 16. 8, 9 Gen. 33. 3, 8, 13, 14. Gen, 41. 43. Acts 26. 25. Mat. 5. 44, 46, 47. 2 Sam. 13. 25. 2 Sam. 14. 22. Rom. 16. 4. Which Scriptures do teach, that Humility which thou that Preachest up the so called Light within, dost deny; thou art not therefore more Humble, but more Proud rather than others, and these sentences of Scripture do fitly describe thee, viz. Prov. 30. 11, 12. There is a Generation that curseth their Father, and doth not bless their Mother; Whose mouth is fuller of Cursing and Bitterness, then thine? There is a Generation that are pure in their own eyes, and yet is not washed from their filthiness: Who boasteth more of self-purity, and who more in Rebellion, Unbelief and Opposition to God's Truth? There is a Generation, Oh how lofty are their eyes, and their eyelids are lifted up; And who carries a higher look than thee? Every one is but Filth and Froth that opposeth thy way; What an eye of scorn and disdain hast thou? by which it is evident, that thou art not more humble, but rather more proud than others. Sect. 2 The second proof, is, Thy Unity; the which also I do absolutely deny: for, what Exception to the second Proof. Unity hast thou, except in iniquity? but Unity in the Truth thou hast not, for thou dost not hold the Head Christ Jesus, from which all the Body, by Joints and Bands, having Nourishment ministered and knit together, increaseth with the Increase of God, Col. 2. 19 It is evident that they which hold not the Head Christ Jesus, by a Lively Faith, that are not united to him by those Joints and Bands, in which there is Nourishment ministered, and whereby they are knit together, so as to increase with the Increase of God; they are not in Unity, but in Confusion; they that are not united unto Jesus Christ by Faith, that have not access by him, into that grace wherein they stand, and rejoice in hope of the Glory of God; those are not in Unity either with God, or one with another, in the Truth as it is in Jesus; And what Fellowship is available, where Fellowship with God in Christ is wanting? And what fellowship have such with God, that deny his only Son Jesus Christ our Lord, that deny his Person, that contemn his Ordinances, that trample his Word under their Feet, as do the Preachers up of the so called Light within? But Secondly, Neither are you in Unity among yourselves, but one Preacheth one thing, and another Printeth the contrary; and this is done by such as are eminent amongst you; as for instance, One absolutely affirmeth, that the Bread and Wine, spoken of in the Scriptures, and appointed by the Lord Jesus Christ, to be Eaten and Drunk in remembrance of him, is not Temporal, Visible, or External Bread and Wine, of the same substance with that which men feed upon, but that it is Spiritual, Invisible and Eternal; But is not this Popery? Another of great esteem amongst you, sayeth in Print, That that Bread and Wine, is common Bread and Wine, yea such as may be eaten, not only by Believers at the Lords Supper, but even at an unbelievers Feast, or by Believers and unbelievers together. Now it may be observed by the way, that this conclusion undeniably follows the latter Assertion, That so often as an unbeliever eateth and drinketh his temporal food, so often he eateth and drinketh damnation to himself, not discerning the Lords Body, if the latter Doctrine be true; and if the former be true, than some persons may eat and drink damnation to themselves, in eating and drinking Spiritual, Invisible, and Eternal food, because they may possibly eat it, and drink unworthily, as saith the Apostle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords Body, 1 Cor. 11. 27, 29. Thus are ye divided from the Truth, and one from another. Again some of you hold, that the Bread and Wine, which Christ appointed to be received in Remembrance of him, until he come, is in this sense to be understood, viz. Until he come into you, and now he being come into you, therefore this Ordinance is ata●n end with you. But as this Doctrine is contrary to his, that supposeth the Bread and Wine, to be spiritual only and invisible (and if it be only spiritual and eternal, why should the spiritual presence of Christ put an end to it) as also to his that taketh it to be the common food of unbelievers (which Believers also make use of, notwithstanding the spiritual presence of Christ with them) so is it also to the Doctrine of the Apostles, with whom Christ was spiritually present, when they by breaking of Bread did show forth the Lords death, (as all Believers ought) until his Personal coming again according to his Promises; And Lo, saith he, I am with you always, even to the end of the World, Mat. 28. 20. I go, saith he, to prepare a place for you, and I will come again, and receive you to myself, that where I am there ye may be also. It is without doubt that Christ was Spiritually present with his Disciples after his Ascension, when they did Celebrate this his holy Supper; which Spiritual presence of his, if that had put an end to it, we should not have found the Practice of it, so long after his Ascension; See Acts 20. 7. Neither had Paul given that direction about it, which he did, as it is written, 1 Cor. 11. 23, 24, 25, 26. Thus are the Preachers up of thee so called Light within, divided in their Doctrine; for set any two of these opinions together, and behold what confusion there is? Saith one, the Bread and Wine is Spiritual, Invisible, and Eternal; saith the other, it is the common visible and temporal food which believers & unbelievers do feed upon; spiritual saith the one, carnal saith the other; eternal saith the one, Temporal saith the other; Invisible saith the one, visible saith the other; and as you are doctrinally divided, so is there personal opposition of one against another; one public Teacher alleth another Dog, and yet both owned to be Teachers up of thee so called Light within; yea, there hath been so great opposition of one of you against anorher, that ye have fell out, and disowned each other; shall I then say ye are in unity? no, but in confusion rather, as saith the Lord by the Prophet Isaiah; The wicked are like the troubled Sea when it cannot rest, whose waters cast up mire and dirt: there is no peace to the wicked, saith my God, Isai. 57 21. Sect. 3 Thy third proof, is, thy destroying the Whore; the which also I do deny: for Exception to the third proof. wherein hast thou been instrumental in this Service? Were the Pope's Nuntios, Legates, or his Emissaries the Jesuits, banished this Nation by the Preachers up of thee so called Light within? Mention the Country in which the Pope's indulgencies and Pardons, have been stopped by thy Preach, or other endeavours? Give us to know, when; and where thou hast brought a Nation from the worshipping of Cross, and Crucifix? when didst thou cause them to be pulled down? When didst thou discover any Jesuitical design, when was Bell; Book and Candle, Monastries, and Abbeys, Popish Hierarchy, and Ceremonies Demolished by thee? When wast thou a giver of Liberty to tender Consciences? Alas, it is very evident that thou that Preachest up to, and from thee so called Light within, art no destroyer of the Harlot, or false Church-State, except it be by bringing them from that, to a worse condition. But, Secondly, Wilt thou yet say thou destroyest the Whore, because thou hast run up and down railing against, and cursing the Ministry of this Nation, and giving them reviling Language? Alas, who knows not that it is not reviling Language that convinceth gainsayers; no it is so far from performing that Service, that it rather confirms them; neither is it because thou persuadest People toleave that kind of Worship, and follow thy Doctrine; for there is no destruction of the Whore, where there is not a right conversion from her false Church-State; but all thy do in destroying the Whore, is as if one should persuade a Woman that defiles her Marriage bed, that she shall be condemned for that sin if she repent not, which is true, but afterwards teacheth her to murder her husband, which is to turn her out of one wickedness into another as bad, or worse; and if thou wilt needs be a destroyer of the Whore more than any other, it is by deluding her more than any other; for others preach that she might repent and obey the Gospel of that God, and Jesus Christ, which is the Creator of Heaven and Earth, and the Redeemer of mankind: thou callest upon her to repent, but withal thou teachest her to reject the Word of God, and to observe the Precepts of men; to disobey the Gospel of Christ, and to obey that which is no Gospel, Gal. 1. 6, 7. To reject Christ himself, which is God, and man, in one Person, and to set up a Power in every man, which thou callest the Light, as the true Christ. Thus thou endeavourest to destroy her by making her two fold more the Child of Hell than she is. Let all persons therefore beware of thy evil net, that so they may not perish everlastingly by harkening to thy Counsel. Sect. 4 Thy fourth proof, is thy discerning all Exception to the fourth Proof. secrets; but this also I do absolutely deny: for there is one secret which thou dost not discern, it is the mystery of Christ, his taking away the sins of the World, in his own Body, once offered upon the Cross, having slain the enmity thereby; See John 1. 29. Eph. 2. 16. And that by that one offering, once offered in his own Body on the Cross, is the alone Reconciliation of the World, the Justification, and perfection of them that do believe on his Name, Heb. 10. 14. There is another secret also which is beyond thy discerning, it is God manifest in the flesh, which without controversy, as saith the Apostle, is the great mystery of Godliness, God was manifest in the flesh (he saith not in every one's body of flesh) he was Justified in the Spirit, seen of Angels, Preached to the Gentiles, believed on in the World; received up into Glory. This mystery thou art a stranger to and ignorant off, while thou spendest thy time in doting about questions, and strife of words, thou and you, whereof cometh envy and strife, rail, evil surmisings, and perverse dispute, 1 Tim. 6. 3, 4. But, Although thou canst discern who thou hast deceived by that spirit of Antichrist, with which thou art guided, that so thou mayest spread thy net over them, and take them in thy snare; yet that spirit of which thou boastest so much, doth much misguide he sometimes, both in sending thee with messages, and in directing thee to censure such as please thee not; yea, when thou hast called to the Light within to bear witness, it hath witnessed against thee; So that sometimes thou art deceived with dissemblers, which others that have ever disowned thy way, have seen and born witness against, whose appearance amongst thy followers, hath been such, that many of them have declared, That if ever God was in a man, he was in that man; notwithstanding of the very same party, at the very same time, it hath been said by thy opposers, That if ever the Devil was in a man, he was then in that very man; of which I have now all thy party, that ever knew him, to consent to what was then said; from whence it is plain, that thou hast not such a discerning, as to see into all secrets, for in this thou wast deceived; So that while thou thinkest thou seest into all others, thou thyself art discerned of others, thy deceitful dealing is seen by a better light, than that which thou seest withal; the pride of thy heart, as saith the Prophet, hath deceived thee, thou that dwellest in the Cliffs of the Rocks, whose habitation is on high, that saith in thy heart, Who shall bring me down to the ground? though thou exalt thyself as the Eagle, and though thou set thy Nest among the Stars, thence will I bring thee down, saith the Lord, Obadiah 3. 4. See Mat. 11. 23. Sect. 4 Thy fifth Proof is, Thy Sufferings; But this also I do absolutely deny, to be a Proof Exception to the fifth Proof. of the uprighteousness of thy way. For first, neither have thy Sufferings been so great as theirs, who are followers of the Lamb of God, Christ Jesus, no nor comparable to the Sufferings of some that are adversaries to him, as ye also are. But it is not Sufferings only that makes a Martyr, but the cause for which the Sufferings are; therefore either prove that thou acknowledgest the Truth of the Gospel of Jesus Christ, and sufferest for it, or else leave off thy boasting in thy Sufferings, which are not so great as the Sufferings of other Adversary of the Gospel; for those Romish Priests, and Jesuits, as great Adversaries of the Truth as they be, yet for Sufferings, they far exceed the Preachers up, of thee so called Light within; except you will say, that you and they are all guided by one spirit, divers of whom have been put to death by the halter, and fire; but as the Apostle teacheth, Though I give my body to be burned, and have not Charity; it profiteth me nothing, 1 Cor. 13. 3. But, Secondly, thou sufferest many times as an evil doer, and as a busy body in other men's matters, 1 Pet. 4. 15. Not at all for the sake of Jesus Christ that died at Jerusalem, and in Love to him, and to his Truth, but because thou knowest it advanceth thy Notion, People being apt oft times to close with the Opinions of those which are Sufferers, without examining the Tenants which they hold. Yet, Thirdly, Notwithstanding thy boasting of Sufferings, there is a spirit in thee, that waits but for an opportunity to make others feel the weight of its little finger, which will be heavier, than the Loins of other Persecuters: I know one that hath felt some of thy justles and thrusts, that hath been threatened to be thrust out of doors by head and shoulders, though he came not into the house, without leave of those who call themselves Preachers up of the Light within, who poured out against him their Arrows, even bitter words, Psal. 64. 3. Curses, Plagues, and Judgements, having no better Weapons to defend their cause withal; and what can be concluded from hence, but that seeing you are so free to pronounce Sentence, you will be as free to execute Punishment, when soever you shall obtain Power to enable you to do it; Is it not from the abundance of the heart, that the mouth speaketh? Mat. 12. 34. Do not fierce words go before blows? If we consult with the Apostle, we shall find, that of them whose mouth is full of Cursing and Bitterness, it is ●aid, their feet are swift to shed Blood, Rom. 3. 14. 15. Thus thy pretended Proofs being answered by way of exception, my next work is, to deal with thee by way of Concession▪ in putting the case that all this which thou sayest were so, and that thou went beyond all others, in every one of these five Particulars; yet notwithstanding, thy Way and Practice is a manifest falsehood, as shall be made evident in that which followeth. Sect. 6 For first, suppose that thou in Bodily Habit, didst neglect thyself as much as the A Concession and Answer to the first Proof. Romish Friars, or the Hermit before spoken of; Art thou ere the more in the Truth? for that it is apparent, that both They and Thee, notwithstanding this Humility in show, are great Adversaries to the Truth of the Gospel and that we may know that this show of Humility, in neglect of the Body, is no sufficient Proof for this purpose; the Scriptures of Truth, do warn us of a sort of false Worshippers, who worship Angels, and walk after the Commandments of men, being vainly puffed up in their fleshly Minds, who hold not the Head Christ Jesus, by subjecting to his Ordinances, yet are subject to the Ordinances of men; touch not, taste not, handle not, which things, saith the Apostle, indeed have a show of Wisdom, in Will-Worship and Humility, and neglecting of the Body, not in any Honour to the satisfying of the Flesh, Col. 2. 18, 19, 21, 22, 23. Oh what a Glorious show of Wisdom is there in Will-Worship and Humility, and neglecting of the Body! but alas, what benefit is in all this, for when this comes to be tried, it is found to be but the Wisdom of this World, which is Earthly, Sensual and Devilish, James 3. 15. And is not the Worship of those that call themselves followers of the Light within, the Worship of Angels? that is, of Devils, while they disobey that which God hath showed them in the Scriptures of Truth, and intrude into such things which are not to be found there; Where is there such a thing to be found in all the Record, that God hath given of his Son, that all men ought not to look into, and be guided by the Scriptures of Truth; but that all men ought to look into, and be guided by the so called Light, which is within them? Oh the vanity of that fleshly and puffed up Mind, that hath been the Author of this Intrusion and Doctrine of Devils; so directly contrary to the Doctrine of the Holy Prophets, Apostles, and of Christ Himself, the greatest of them all, who requires us to hearken to the Word of the Lord, expressed in the Law and in the Testimony, to take heed unto the most sure Word of the Prophets, 2 Pet. 1. 19 to search the Scriptures, which are able to make us wise unto Salvation, through Faith, which is in Christ Jesus, 2 Tim. 3. 15. Therefore although thou art outwardly more humble than any other, that is no confirmation that thou art in the Truth, but in the Falsehood rather, while thy Doctrine is so directly contrary to the Word of Truth. And thus thy pretended proof of thy Humility lies dead, and will not do the service for which it is brought. Sect. 7 But Secondly, Suppose that thou art in A Concession and Answer to the second Proof. Unity, and all others are in Differences; yet this doth not prove, that therefore thou art in the Truth; for first, although the Devil endeavours to break the Peace of the Saints, by sowing Discord among the Brethren, because he knows that their Unity will be the ruin of his Kingdom; and although sometimes through his Temptations, many turn aside from the Truth; yet notwithstanding the Lord owns the rest as his People, that stand fast in it; to those few Names in Sardis, which did not defile their Garments, it is promised, That they shall walk with the Lord in White, Rev. 3. 4. notwithstanding the polluted estate of the rest; Although there was Divisions among the Disciples of Christ, yet they were his Disciples; and the Lord useth means to unite them to the Truth, that are turning aside after Error, before he utterly rejecteth them; and when he doth punish the Transgressor's, he spareth the Obedient, as is to be seen in the case of the seven Churches of Asia, Rev. ch. 2. and 3. So that although Divisions may appear among the Professors of the Faith of Christ, it is not safe from thence to conclude, that none of those Professors are in the Truth; Shall we condemn all Professors, because some walk contrary to their Profession? Shall we condemn all the Angels of God, because some of them did not keep their first estate, but left their own Habitations? Judas vers. 6. Thus it is clear, that Divisions amongst Brethren, do not warrant an Universal Sentence upon them. But, Secondly, Unity is no absolute estimony of Verity; for the Prophets of Ahab spoke with one consent, there was no Division amongst them; although they were four hundred, they all agreed together, to bid Ahab go up and prosper, though it proved his destruction, 1 Kings 22. 6, 11, 12, 13. one Micaiah that differed from them, all his words was true, being the Words of the Lord, and their words was false, being the inspiration of Satan. If ye then the Preachers up of the so called Light within, are in Unity, your Unity arising from a lying spirit, which is in all your mouths, we can conclude your condition to be no better than Ahabs, and his Prophets, and as the Lord permitted that lying spirit, to be in the mouths of all Ahabs Prophets, to entice him, because he had so exceedingly sinned against the Lord, by rejecting his Counsel, to go up and fall at Ramoth Gilead; even so hath the Lord sent, or permitted a lying spirit to be in all your mouths, that you may entice all them that do reject the Counsel of God, which is written in the new Testament, to go on and fall, and be snared, taken and destroyed, as it is written, 2 Thes. 2. 11. 12. For this cause God shall send them strong delusions, that they should believe a Lie, that they all might be damned, who believed not the Truth, but had pleasure in unrighteousness: It is therefore apparent, that unity is not a sure proof of verity. Those that are said to have one mind, Revel. 18. 13. to what end is it, but to give their Power and strength to the Beast? etc. Those that Christ invited to his Marriage Supper, Luke 14. 18. They all with one consent began to make excuse. This Argument therefore being but a Popish Fig-leaf, is utterly invalid. But, Sect. 8 Thirdly, suppose thou destroy the Whore, more than any other of her opposers, and that by persuading her children to leave her A Concession and Answer to the third Proof. and to follow after thee: yet notwithstanding, thou art not therefore in the Truth; for many of the Adversaries of the Whore, are enemies to the Gospel of Christ; though the great City be divided into three parts, yet it is great Babel still, Revel. 16. 19 and though the ten Horns do hate the Whore, make her desolate, and naked, eat her flesh, and burn her with fire, yet do they agree, and give their Kingdom unto the Beast, until the words of God shall be fulfilled, Rev. 17. 16, 17. Thou therefore that wouldst have the name of destroying the Whore, art so far from obeying the Truth, that thou hast the nature of the Beast, the great Antichrist, whose followers and admirers are the world, whose worship is not performed to the living God that made the Heavens and the Earth, but to the Dragon, from whom the said Beast hath his Power, his Seat and his great Authority; thy blasphemies are great already, thou beginnest to have a stout Look, thy followers do admire thee, saying, in effect, Who is able to make War with thee? thou blasphemest against God, his Name, his Tabernacle, and them that dwell in Heaven, Revel. 13. 6. A God above, and a God out of thee, thou sayest, is Carnal, his Name, by which his People through Faith therein have Salvation, is blasphemed, in thy denying the appointments of Christ in the New Testament, those Worshippers of God, who worship the Father in Spirit and in Truth, are by thee despised and contemned; the followers of Jesus Christ that love him, though now they see him not, and believing in him, do rejoice with joy unspeakable, and full of glory, 1 Pet. 1. 7, 8. yet are they the object of thy scorn and derision: Thy pretended opposition therefore to the Whore, will not prove thee other than a Limb at least of that Beast, which the World in worshipping, doth worship Devils, and Idols of Gold, and Silver, and Brass, and Stone, and Wood, which neither can see, nor hear, nor walk. See Revel. 13. 4, 12. Revel. 9 20. Thus this proof also is made void, and of no effect. Sect. 9 But fourthly, Suppose that thou didst discern all secrets, and didst see into all, A Concession and Answer to the fourth proof. and through all men, as thou sayest, yet art thou not therefore in the Truth; for those that have the use of Divinations, that have the familiarity of evil spirits, do sometimes discover very secret and hidden things; yet the Devil is the father of such Revelations; And art thou therefore Justified, because thou sometimes dost very strange things, and revealest very great secrets? No not all, except the power by which thou dost them, were the Power of God, and not of Satan; and except the end for which thou dost them, were the Glory of God, and not of Satan: It is not therefore thy going into a house, the doors being shut, and out again, none knowing how, as one of the Preachers up of thee so called Light within, hath done; nor thy appearing in the field to one walking alone, and then vanishing away again, that will justify thee to be in the Truth, except this were done by the Power, and for the Glory of God; neither is it the declaring to a man, all that he had done that day before he came into thy company, and much of that he had done at other times also, as one of the Preachers up of thee so called Light within, did to one that came to visit him in prison; that can prove this Deceiver to be a servant of the Lord; for the servants of the Lord are not always to be found by such tokens; for it is written of one that had the knowledge of all secrets, who yet was so far from being a servant of the Lord, that he was appointed for destruction, at that very time when he had so great knowledge; of whom it is said, Be hold thou art wiser than Daniel, there is no secret that they can hid from thee; and yet because his heart was lifted up, by reason of his wisdom and riches, therefore the Lord pronounceth destruction upon him; and though he said, I sit in the Seat of God, yet God said, Thou art a man, and not God, though thou set thy heart as the heart of God; And wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee. See Ezek. 28. 2. 9 How far short the Preachers up of the so called Light within, come of this pride of heart, let their say witness; for out of the abundance of the heart the mouth speaketh, Mat. 12. 34. For they say, they must judge all men, they see into, and through all men, they have the Godhead in them, even as Christ hath, and the like: But though thou set thy heart as the heart of God, yet will he destroy thee, and bring thee down to the Pit; And wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee. Thus it is apparent, that they which suppose they know all secrets, and because of their wisdom do lift up their hearts in pride, contemning God and his Truth, will at last be so far infatuated, that they shall not know how to save themselves from destruction, and perpetual woe: and misery Therefore it is a very false conclusion, to conclude, that because thou knowest others secrets, therefore thy way is the way of Truth; for it is evident, that the discerning of secrets is so far from being a proof, that the discerners thereof, are servants of God, and obeyers of his Truth, that there by they are sometimes proved to be slaves of Satan, and followers of his delusions. But, Sect. 10 Fifthly, Suppose that thou art in Sufferings more than any other, yet notwithstanding, thou art not therefore in the Truth; A Concession and Answer to the fifth Proof. For as hath been said, it is not the Sufferings, but the Cause that makes a Martyr; What if a man do give his body to be burned, it profiteth nothing, except it be done with charity, 1 Cor. 13. 3. But when in love to God, and to his Truth, a man suffereth for the Truth, this is available; but this is not thy case: Let none of you, saith the Apostle, suffer as a Murderer, or as a Thief, or as an evildoer, or as a busy body in other men's matters; yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf, 1 Pet. 4. 15, 16. But never did any of the Preachers up of the so called Light within, suffer as a Christian; never did they suffer for Christ, whose Person and Doctrine they deny; And were it so, that Sufferings did always demonstrate the Sufferer to be in the Truth, it would not only justify evil doers; but also Truth itself, which is always one and the same, would thereby become mutable and variable. But what need I spend time to confute so vain a Notion as this, for in very deed, they that do suffer but a reproachful word for the Truth's sake, that Suffering is more acceptable with God, than the suffering of death for error; therefore to conclude this Chapter, it is manifest, that those thy main grounds, viz. Thy Humility, Thy Unity, Thy destroying the Whore, Thy discerning Secrets, and Thy Sufferings, are utterly insufficient, though supposed to prove, that the Preachers up of the so called Light within, are in the Truth; yea, by that way which thou hast taken to justify thine own way, and to disparage the Faith and Obedience of the People of God, thine own falsehood, rottenness and deceit is discovered; So that into the pit which thou hast digged for others, thou art fallen thyself; the snare which ye have spread for others, hath caught yourselves by the heels. CHAP. V. That the Preachers up of the so called Light within, do deny the Doctrine of the Scriptures, to be the Word of God; that although Christ is truly called the Word of God, yet the Doctrine of the Scriptures, is truly so to be called and accounted; That it is very dangerous to add to, or take from the Scriptures; That those that contemn the Doctrine of the Scriptures of Truth, do despise Jesus Christ, and God the Father: The reason why such as despise the Scriptures, find no more virtue in them; Eight Considerations to prove the Doctrine of the Scriptures to be the Word of God, and an infalliable Teacher; Two other grounds to prove the former conclusion; the first taken from the Light which is in the Scriptures, the latter from the powerful operation of the Doctrine thereof upon the hearts of Believers. Sect. 1 BUt if the Preachers up of the so called Light within, were able to justify their way and Practice by the Scriptures, it is likely they would endeavour so to do; but being unable thereby to carry on their design, they endeavour by such like Arguments as are used by the Popish Synagogue, to justify themselves as we have heard; and that they may proceed with the greater security, they deny the Doctrine of the Scriptures of the Old and New Testament, commonly called the Bible, to be the Word of God: for the discovery therefore of their wickedness herein, and for the vindicating the Blessed Doctrine of Salvation contained in the Scriptures, that which here followeth is intended to conclude this work. For first, That thou that preachest up the so called Light within, etc. dost deny the Doctrine which is contained in that Book, called the Bible, to be the Word of God, appears by thy reproachful language concerning it; yea, in words at length, ye do familiarly deny it to be the Word of God, one of you laying that Bible upon the ground, and setting his feet upon it, said, If this be the Word of God, why doth it not stir and speak? Thus ye delight to abuse the Scriptures, and because ye can so do, therefore ye conclude, they are not the Word of God; and being lifted up with Pride, and filled with Rage against the Word of God, expressed in the Scriptures of Truth, ye call all such Carnal as give them that Title, giving this reason for your so doing, viz. Because the Scripture saith Christ is the Word of God; and therefore ye conclude the Scripture is not the Word of God, etc. And to colour over your deceit, ye allege a sentence of Scripture, and presently declare a falsehood, saying, The Word of God is quick and Powerful, which is true, but the Scripture is a dead Letter, which is false; thus ye fume out disdain against the Scriptures, and against those that acknowledge them to be the Word of God, and a word of Power to them which do believe. But, Secondly, That I may make thy ignorance, with thy enmity unto the Scriptures manifest, I shall undertake, by Divine assistance, to prove them to be the Word of God, and an infallible Teacher to them which do believe: for although the Scripture doth say; that Christ is the Word of God; yet it doth also affirm that his Commandment, contained in the Scriptures, is the Word of God; and as I did never deny the former, since I was instructed in the Doctrine of the Scriptures; so I do affirm that whosoever doth own the Scriptures to be the Word of God; doth not deny that Christ is the Word of God, neither can such a thing be laid to their charge, without doing great injury to them; but I say, as it is true, that Christ is the Word of God, as the Scripture saith, Revel. 19 13. So it is as true, that the Scripture is the Word of God, as Christ saith, Mark 7. 13. Sect. 2 It might therefore well be concluded, that they which are so curious, as to make a distinction betwixt the words you and thou, may as well be able (if they be not wilfully or maliciously blind) to make an acknowledgement of the Word of God, as it is given forth in the Scriptures, and the Word of God as it is Essentially in Christ. Are the Precepts, Promises and Threaten, which are a main part of the Scriptures, and were the Word of God before they were written in the Scriptures, I say, are they the less the Word of God, because they are written in the Scriptures? Is not the Truth expressed in the Scriptures, eternal and uncorruptible, because the Ink, and Paper, is subject to alteration? Shall we think so of the Truth therein expressed? God forbidden, And what less than an Almighty hand, hath preserved that Book, viz. the Bible, unto this present hour, notwithstanding all the rage and fury of the Deull, and his instruments against it? who now being unable to suppress it by force, have devised this deceitful Doctrine, viz. To teach all men to hearken to the Light within them, thereby to turn away their minds from the Doctrine of the Scriptures. Concerning therefore the Purity and Eternity of the Doctrine of Salvation expressed in the Scriptures, the Scripture doth give ample Testimony in many places. The Words of the Lord, saith David, are pure words, as silver tried in a Furnace of earth, purified seven times, Psal. 12. 6. Every Word of God, saith Solomon, is Pure, he is a shield to them that put their trust in him, Prov. 3. 5. The entrance of thy words saith David, giveth Light, it giveth understanding to the simple, Psal. 119. 130. Heaven and Earth, saith Christ, shall pass away, but my Words shall not pass away, Mat. 24. 35. Whosoever therefore, saith he, shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he cometh in the Glory of his Father with the holy Angels, Mark 8. 38. Therefore said Peter unto the Lord, when Jesus said unto the Twelve, Will ye also go away? Lord, saith he, to whom shall we go? Thou hast the Words of Eternal Life, and we believe, and are sure, that thou art that Christ the Son of the living God, John 6. 67, 68, 69. Thus is the Purity and Eternity of the Truth expressed in the Scriptures, vindicated; yea, it will be found to be so unchangeable, that those that now despise it, shall lie under the punishment therein threatened to the contemners thereof for ever, and ever; as those that embrace the precious promises, obey the holy Commandments, and fear the dreadful Threaten declared in the Scriptures, shall enjoy in spirit, soul and body, the blessedness of Life Eternal; and although now the proud contemners of God, and of his Word, that dare tread the Bible under their feet, in scorn of the Doctrine expressed therein, are called Happy, and those workers of wickedness, are set up in the minds of many; yet the time will come; when God will make up his Jewels, and spare them, as a man spareth his own son that serveth him; and then will there be a discerning between the Righteous and the Wicked; between him that serveth God, and him that serveth him not. See Mal. 3. 13, 14, 15, 16, 17, 18. Sect. 3 But as no other Person is the Son of God, in the sense wherein Jesus Christ is, he being the only begotten Son of God, both from all Eternity, according to his Divine Nature, and also in the fullness of time, according to his Humane Nature; So no other Doctrine whatsoever, is the Word of God, so as the Doctrine of the Scriptures of the Old and New Testament is the Word of God; for God wrote the words of the Covenant, and gave the Record of his Son, whose Doctrine and Miracles are written, that ye might believe that Jesus is Christ the Son of God; and that believing ye might have Life through his Name, John 20. 30. Which Doctrine of the Scriptures, our Saviour Jesus Christ (who as God and man in one Person, is called the Word of God) declared to be the Word of God, when he reproved the Scribes and Pharisees, for their making void the Commandment of God, that they might keep their own Traditions; making, saith he, the Word of God of no effect, etc. In which sentence it is very evident, that our Saviour Jesus Christ called the Commandment of God, expressed in the Scriptures, The Word of God. See Mark 7. And to this agrees the words of the Apostle, 2 Cor. 2. 17. For we are not as many, which corrupt or deal deceitfully with the Word of God, but as of sincerity, but as of God, in the sight of God, speak we in Christ. That Word of God, which they did not corrupt, was the Doctrine which they delivered from God to the People concerning Jesus Christ, and Salvation by him, which they delivered both by word of mouth, and by writing. And as it is observed, that the Hebrew word which is translated Commandments, doth signify Words, as Exod. 34. 28. He wrote upon the Tables, the Words of the Covenant, the ten Words or Commandments; which, withal other Commandments of the old Covenant, is called the Word or Doctrine of God; So also the Words of Christ written in the Scriptures of the new Covenant, is truly called the Word or Doctrine of God; though Moses and other Prophets spoke and wrote it, yet the Word or Doctrine, is the Word or Doctrine of God; for these holy men of God, spoke as they were moved by the holy Spirit, 2 Pet. 1. 21. So although Peter, Paul, and the rest of those holy Penmen of the Scriptures of the new Covenant, did speak & write the Doctrine therein contained; yet the Doctrine, is the Word or Commandment of God, as the Apostle teacheth, 2 Cor. 3. 5. Not that we are sufficient to think any thing of ourselves, as of ourselves, but our sufficiency is of God, who also hath made us able Ministers of the New Testament, or Covenant; the Doctrine whereof they delivered, not in the words which man's wisdom teacheth, but which the holy Spirit teacheth, comparing spiritual things, with spiritual, 1 Cor. 2. 13. Sect. 4 Therefore God will punish all such severely, that add to, or take from the Scriptures, Prov. 30. 6. Revel. 22. 18, 19 For whosoever doth speak a word against the Scriptures, speaketh against him, whose Will is therein expressed; yea, whosoever speaketh disdainfully and reproachfully of the Seriptures, speaketh so against God himself; for was it ever known, that the Word, Law, or Commandment of a King, was contemned, and evil spoken of, but the KIng who gave that Law, Word or Commandment, was also thereby dishonoured, and his Name or Power despised? Is a King's Honour bound up in his Laws? and is not the Honour of the great God concerned in his Laws? will earthly Kings punish the contemners of their Commands, as far as their Power dorh extend? and will not the King Eternal, whose Power is universal? But as the Adversaries of Jesus Christ dealt with him in the Days of his Humiliation, even so do his Enemies deal by his Word in these days; and surely those that in the Personal absence of Christ, do vent their rage against the Scriptures, would show the same indignation against Christ himself, were he personally present, if it were in their power so to do; those that tread the Scriptures under their feet, would trample upon the Person of Christ, were he in their way, opposing their designs, as the Scriptures are; and like as the Scribes and Pharisees did conclude that Jesus Christ was not the Son of God, because they could so abuse him, and found no virtue in him; so do these Adversaries of Christ, the Preachers up of the so called Light within, conclude against the Scriptures, their being the Word of God, because they can abuse them, and find no virtue in them: And as Christ did then suffer his Person to be abused by wicked hands, Acts 2. 23. So he now suffers his Word to be despised; which notwithstanding, he will one day Vindicate, to the utter Confusion of the Enemies thereof; he gave his Back to the smiters, and his Cheeks to them that plucked off the hair, and hide not his Face from shame and spitting; he was mocked, crowned with Thorns, Scourged, nailed to the Cross, Crucified and slain; and what Power or virtue did his Persecuters feel in him while they did any of these things to him? did they not in effect say, in these men's words, This a Christ, a Saviour, this the Word of God, this quick and powerful; he cannot save himself, how then should he save others? If thou be the Christ, come down from the Cross, said they, and we will believe thee. To like purpose these blasphemers of God, and of his Truth, when they have cast the Scriptures on the ground, have said, Rise up, if thou be the Word of God. Oh the wonderful patience and forbearance of God Oh the wretchedness and perverseness of man! God sent his Son to save men, men Crucified him; he sent his Word to instruct men, men despise it, and tread it under their feet; they can now call the Scriptures, lifeless, and say, they have no virtue in them; what might not they have said, that nailed Christ to the Cross? It is recorded, that a woman did but touch the hem of his Garments, and virtue came out of him; but they that Crucified him, might have said, that they had both touched and felt him, and yet found no virtue come out of him. No marvel therefore, that the Scriptures seems to be lifeless, and a dead Letter, to such whose Faith is dead; to them it is no wonder, that the Scriptures do not enlighen them, that go about to destroy them; or in Christ himself, while they were killing him, they found little excellency; And why were some refreshed, even by the touching of Christ's Garment, and others that ●ouched his Body, felt no benefit? Was it not because, the one came to him with a Hand of Faith, and Love, owning him ●o be the Son of God; and the other came with wicked hands, to crucify and slay him, because they denied him to be the Christ? And wherefore is it, that some find wonderful comfort in the Scriptures, and are thereby made wise unto Salvation? Is it not, because they come with humble and believing Hearts to them? But they must needs be a dead Letter to such whose Faith and Affections is quite dead to them. Sect. 5 But to make a further manifestation of the Divine Authoriiy of the Scriptures; I will lay down these following Considerations, to prove the Scriptures to be an infallible Teacher of the Doctrine of Salvation. First, Because there is no Man, nor Spirit, or Light within any man in this world, ●hat can name a Work of Righteousness, which as an Act, Deed or Duty of Righteousness, aught to be observed by the Sons of men, which the Scriptures of the Old and New Testament do not make mention of, fairly discover and fully comprehend; Therefore the Scripture is an Infallible Teacher of the Doctrine of Salvation. 2. Because there is no Man, nor Spirit, or Light within any man in this world, that can name a work of wickedness, which as an Act or Deed of wickedness, ought not to be done by any of the Sons of men, which the Scriptures do not most severely forbid, upon pain of the greatest Punishments to be inflicted on them that persist therein; Therefore the Scripture is an infallible Teacher, etc. 3. Because there is no Man, nor Spirit, or Light within any man in this World, that can declare any Promise, either of Peace or Happiness, which as a Promise from the True God, aught to be embraced by the Son● of men, which the Scriptures of the Old and new Testament do not make mention of, and very fairly and fully declare; Therefore the Scriptures are an infallible Teacher, etc. 4. Because there is no man, nor Spirit, or Light within any Man in this world, that can declare any Punishment which God will inflict upon sinners for their disobedience, which the Scripture speaketh not of, and very fully declares; Therefore the Scriptures are an infallible Teacher, etc. 5. Because no Man, nor Spirit, or Light within any man, etc. can prove any act or deed which the Scripture calls an act of Righteousness, to be an act or deed of Wickedness; Therefore the Scripture is an infallible Teacher, etc. 6. Because no Man, nor Spirit, or Light within any man, can prove any act or deed, which the Scriptures call an act of Wickedness, to be an act or deed of Righteousness; Therefore the Scripture is an infallible Teacher, etc. 7. Because no Man nor Spirit, or Light within any man, etc. can prove any Promise which is made in Scripture to be false, or that it shall not be made good, according to the condition thereof, to those to whom it is made; Therefore the Scripture is an infallible Teacher, etc. 8. Because no Man, nor Spirit, or Light within any man, etc. can prove that any of the Threaten expressed in the Scriptures against the workers of iniquity, are either unreasonable or false, or that they are not according to the mind of God, or shall not come to pass; Therefore the Scriptures of the Old and New Testament, are an infallible Teacher, etc. The Word of God therefore expressed in the Scriptures of Truth, concerning his Commandments, his Promises, his threatings, is very far in Authority and clearness beyond any Spirit, or Light, in any mortal man in the world; therefore I conclude they are above all men's books, words, or Doctrine, an infallible Teacher, & such as are able to make wise unto Salvation, through faith in Christ Jesus; being given by inspiration of God, and are profitable for Doctrine, for Reproof, for Correction, for Instruction, in Righteousness, that the Man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3. 15, 16, 17. Search the Scriptures therefore, saith the Lord Jesus Christ, for they are they which testify of me, Joh. 5. 39 To the Law, and to the Testimony, saith the Prophet, if they speak not according to this Word, it is because there is no Light in them, Isai. 10. 20. Sect. 6 To the foregoing grounds, I will add two other, whereby the Light and power of the Doctrine of the Scriptures is further manifested, and so conclude. The first of which is taken from, Ephes. 5 13. Whatsoever, saith the Apostle, doth make manifest, is Light, now the Scriptures doth make manifest, the mystery which was kept secret since the world began; which according to the Commandment of the everlasting God, is, by the Doctrine of the Apostles, made known to all Nations, for the obedience of faith; therefore according to Paul's Doctrine, the Scripture is Light, for by it is the way of Salvation manifest. See Rom. 16. 25, 26. Rom, 15, 4, 2 Pet. 3. 1, 2. The Apostle Peter also teacheth the same Doctrine; for after he had declared, what they which were with Christ in the Mount had seen, and heard, he tells us, that we have a more sure word of prophecy, or of the Prophets, whereunto ye do well, saith he, that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, and the day star arise in our hearts; that is, as hath been already showed, until the Resurrection of the dead, and coming of Christ from heaven, with his mighty Angels, etc. Now we know, that a shining Light in a dark place, is of great use; of such concernment is the Doctrine of the Scriptures, as the Prophet Teacheth, The Commandment of the Lord is pure, saith the Prophet, Enlightening the eyes, Psal. 19 8, 9 Thy word is a Lamp unto my feet, saith he, and a light unto my paths; Oh! of what blessed concernment are the Scriptures of Truth, to direct in the way of the Lord, unto which sure word of Prophecy, or of the Prophets and Apostles of Jesus Christ, we shall do well, if we take heed, as unto a Light that shineth in a dark place; remembering this first, that no Prophecy of the Scripture, is of any private interpretation; for the Prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Spirit; They are not therefore of private or particular interpretation, as though they did concern one time, or the men only which spoke them; But they are of a general interpretation, and do concern, as they are Prophecies, and declare the Doctrine of Salvation, all times, and People, as saith the Prophet; This shall be written for the generation to come, and the People which shall be created, shall praise the Lord, Ps. 102. 18. Bow down thine ear, saith Solomon, and hear the words of the Wise, they shall be fitted in thy lips, that thy trust may be in the Lord; have not I written to thee excellent things, that I might make thee to know the certainty of the words of Truth, that thou mightest answer the words of Truth, to them that send unto thee: See Pro. 22. 17, 18, 19, 20, 21, 22. Therefore did Peter write both his Epistles, viz. to stir up the pure minds of the believers, by way of remembrance, that those that had obtained pure minds, might be mindful of the words spoken before by the holy Prophets, and of the Commandments of the Apostles of the Lord and Saviour; Knowing this first, saith he, that there shall come in the last days, scoffers, viz. such as will taunt and scoff at the Scriptures, at the Doctrine written therein, and at such as believe and practise it; Which scoffers do walk after their own lusts, and not after the words of the holy Prophets, and the Commandment of the Apostles of Christ: Oh! how much is this fulfilled in these days, by which we know it is the last times, 2 Pet. 3. 1, 2, 3. Let Believers therefore take heed and beware of false Teachers; let them believe and embrace the Doctrine of the Scriptures of Truth, Dan. 10. 21. which teach us, that we should believe that Jesus is Christ the Son of God, and that believing we might have Life through his Name, 1 John 20. 31. Let them therefore give themselves to the reading, or hearing the Doctrine of the Scriptures, and as every man hath received the gift, whether of Prophecy, Ministering, Teaching, or Exhortation, Rom. 12. 6, 7, 8. So ought they to minister the same one to another, as good Stewards of the manifold Graces of God, 1 Pet. 4. 10. Sect. 7 The last ground which I shall insist upon, is the powerful operation of the Doctrine of the Scriptures, upon the hearts of such as believe, which experience the good things of God can witness, viz. that upon reading, hearing, and meditating in the Scriptures of Truth, God hath sweetly refreshed their spirits with riches of Grace, spiritual Comforts and Heavenly consolations, and made the Scriptures of Truth, a word of Power, by which he hath powerfully wrought both to convince & convert them, to turn them from darkness to light, from the Kingdom of Satan, to the Kingdom of Jesus Christ, Acts 26. 18. Yea, it is an evident Argument, that they which are strangers to what I here say, let their Profession be what it will, Truth was never yet espoused to their Souls, never did any man of God say that the Scripture is a dead Letter, a Carnal thing, to feed the Carnal mind; Oh the Darkness that is in some that boast of Light! who can call the holy Scriptures a dead Letter, a Carnal thing to feed the Carnal mind, and yet themselves do fill the Nation with Books and Writings; what may one think of this, but that they do either condemn the thing which themselves allow, or else they have found out a way to make their Letters and Books to become Spiritual, and to cause all other, even the Sacred Scriptures to become Carnal, which though written or Printed, as theirs, yet not from the same inspiration, for the Doctrine of the Scriptures was written by the Inspiration of God? But how can there Doctrine be from the same inspiration, which is against the Doctrine of the Scriptures? How much therefore is it to be lamented, that the Scriptures of Truth should be so vilified and reproached, and that any should be so deluded as wholly to neglect the reading of them, and let them lie in the corners of their houses, without all regard of them? alas, it was not so with Professors in the Marian days, when one Book of it was at five pounds' value, and for the least Epistle, a man would give a load of hay, and carry it up to London into the Bargain; but now we having plenty, men dare abuse it, and tread it under their feet, and because it doth not cry out with a vocal voice, and reprove, in and by itself alone; therefore they conclude it is worth nothing, and yet can highly esteem of their own Books, although they can do as little. But now consider, take the best grain that can be procured, lay it in a dry place where it cannot grow, and will it become fruitful? not at all; But sown in the field, and it will bring forth abundantly: Even so, lay thy Bible in a corner of thy house, without regard of the Doctrine therein contained, and it will be no ways profitable to thee; but lay up the Doctrine thereof in thy heart, where it should be, and it will become a fruitful Word to thee; for it is not likely, that the Doctrine of the Scriptures should do thee any good, or that thou shouldest feel any virtue in it, while thou endeavourest to shut it out of thy heart, but let the say of the Scriptures, when and where they reprove for sin, and exhort to amendment of life, let the Judgements therein written against the workers of Iniquity, and the Promises of Grace, which God hath there recorded for the comfort of them, that by Faith lay hold on Jesus Christ; come close to thy heart, and pray, that God may make those Promises thine, and yield up thyself to the holy directions therein contained, and then thou wilt find that there is virtue in the Scriptures; Oh! there is a Divine flame in them, if they be but taken to the heart, that will warm and quicken the dead and benumbed affections; Did not the Words of Christ make his Disciples hearts to burn within them, while he talked with them, and while he opened to them the Scriptures I Luke 24. 32. Oh! therefore give diligence to obey what is written in the Scriptures of Truth; for if you that are contrary minded, shall not consider and leave your Inventions, and the Traditions of men, which you have embraced, your sin lieth at your own doors, and your blood upon your own heads; for what a sad thing is it, that men should quote Scriptures, like Satan, to justify their Doctrine of deceit, which they deliver, and yet notwithstanding esteem the Scriptures of no value? That men should wrest the Scriptures to their own destruction, 2 Pet. 3. 16. Cry down the Word of God, and set up the Word of man, and Satan; yea, they can reprove some for reading the Scriptures; and yet if one have been at their Meetings, and while they are teaching up the so called Light within, be reading one of their Books, giving little or no heed to what is spoken, yet he is not reproved; By which it is evident, that they know, that the design which they drive on, is not in the Scriptures of Truth, but in their own Books; and therefore it is of like acceptance with them to read their Books, as to hear their Preaching. Let all believers therefore pray, that they may be delivered from them, which Preach up the so called Light within, who deny the Doctrine of the Scriptures of Truth, expressed in the Bible, to be the Word of God, and set up their own say, for a rule of direction, which yet hath no Testimony from God, or from his Word. Sacra Scriptura est liber vitae, origo aeterna; Cujus incorporalis Essentia; Cujus cognitio vita; Cujus Scriptura indelebilis; Cujus inspectus desiderabilis; Cujus Doctrina facilis; Cujus Scientia dulcis; Cujus profunditas inscrutabilis; Cujus verba innumerabilia, & unum tantum Verbum omnia. Hug. de art. Noe. Thus Englished. The Sacred Scripture, is the Book of Life, Whose Original is Eternal; Whose Essence is incorporeal; Whose Knowledge is Life; Whose writings is indeliable; Whose inspect is ; Whose Doctrine is easy; Whose knowledge is sweet; Whose depth is unsearchable; Whose words are innumerable, and only one Word All. THE END. ERRATA. IN the Epistle to all the Churches, Page 3. line 17. read truth is. In the Epistle to the Reader, p. 3. l. 5. r. the so called Light, l. 21. r. which in all men as the only means of Salvation. In the Epistle to all those that teach up the Light within, p. 2. l. 27. r. so called Light within, p. 4. l. 14. r. so called Light within, p 5. l. 18. f. lies, r. liar. Of the Book, p. 1. l. 6. r. the so called Light, l. 21. r. the so called Law or Light, p. 2. l. 11. r. makest, p. 3. l. 11. r. preacheth, p. 6. l. 13. f. Loyal, r. Legal, l. 19 f. so that it, r so it, l. last r. as, p. 27. l. 25. f. abase, r. alas, p. 28. l. 12. f. works, r. work, p. 29. l. 10. f. lives, r. life. p. 42. l. 11. deal it, l 20. r. and to render, p. 47. l. 28. d. yet, p. 50. l. 23. f. so r. to. p. 57 l. 1. f. I shall show, r. I show, l. 3. f. at, r. in, p. 70. l. 3. f. plunged, r. plagued, p. 75. l. 11. r. have always, margin, r. Acts 24. 16. p. 7●. l. 7. f. spoke, r. spoken, l. 23. f. god, r go, p. 88 l. 2. r. Angels, p ●1. l. 15. f it's, r his, l. 17. after world, r. of the ungodly, so by his word shall the world, p. 141. l 12. f. god, r. go, p. 144. l. 2▪ f. desiring, r. despising, p. 167. l. 23. f. he, r. she, p. 168. l. 1. f. he, r▪ she, l. 3 f. him, r. her, l. 4 f. him, r. her, l. 5. f. he, r. she, f. him, r. ●er, l. 8. f. him, r. her, f. his, r. her, l. 10. f. he, r. she, l. 22 f. his, r. ●er, p. 173. in the Contents, l. 1. f. fine, r. five, l. 16 f. fine, r. five▪ p. 174. l. 15. f. he, r. thee, p. 185. l. 8, 9 f. alleth, r. calleth, p. 205. l. 21. f. that Bible, r. the Bible.