CHAP. I.

THere is a Book lately come to my Hands, intituled, A Dialogue between a Christian and a Quaker; which with several others lately publisht against us, hath given Occasion for this general Undertaking.

I was very curious to peruse that Discourse, which should make a Difference between them, having in my diligent Search after Religion, ever desired to understand and pro­fess That, which upon true Convictions, I had Reason to believe was the most Christian: But as upon Impartial View I found the Weakness of that Book more favourable to us, then the Uncharitableness of the Title-Page, which seem'd to dis interest a Quaker in Christianity; so most unexpect­edly I found my Name, among others, often us'd, and as often undeservedly abus'd by the Author. I was not wil­ling that any else should answer for my Faults, if any there [Page 2] were; and if Innocent, I esteem'd my self both sufficient and oblig'd to my own Relief, which will not be hard to do: and the Reason is, because so little Reason, and so much Railing, have been by him imploy'd against me, as if he intended to scold rather then confute me; and to let the World know, how much better skill'd He is in Scurrility then Argument.

This I confess, drew me first into any Willingness of considering his Discourse at large: Not, that the Truth was not first in mine Eye; but because I know the Person most concern'd with him, to be both able and resolv'd to reply, I thought my Endeavors (at least for this time) might have been very well excused.

But so many Out-cries coming upon the Neck of another, if possible, to expel us the World, I found my self press'd in Spirit, to buckle my Mind to this Enterprise, notwith­standing that my late Concernment with some other Adver­saries had left the Wearisomness of a Combat upon my Spi­rit, and the Hopes I had of being spared, by the ingenuous Acknowledgment of our Enemies, from the like Necessity of further Controversie.

But as it fell out with the People of Syracuse, that several very Bad Tyrants were succeded by Worse; so truly it hath done with us: The Confutation of one Adversary, redoub­ling Envy, Prejudice, and almost every evil Quality in the next; as if to be overcome were more intollerable to them, then to find the TRUTH by it, would be Acceptable. Oh Lamentable Use that these Men make of our Love and Pains! But we have some Cause to think, that failing of that Reason, which is necessary to prop so infirm a Cause, they would, if possible, supply the Want of it with the LAST WORD, which at Billings Gate, I hear, goeth a Great Way to Advantage, and turn the Scale in all Disputes.

And truly, if the Temper of this Adversary be but con­sider'd, with what Help he himself has given us to do it; For my part, I should stand amaz'd that any Sober, Civil or Christian Man, could refrain passing severe Sentence against him, as one that writeth of Religion, out of all Sence of either Religion, or good Manners; and that only took Occasion, thereby to prove eminently to all Impartial Men, he really has neither.

But to let that pass, I leave the Book to speak, for or against it self: I shall only premise, that though I [Page 3] have particularly observ'd the Manner of his Dialogue, as an apt Introduction, and that my Discourse has been occasion'd by this and several late Attempts made against the Truth; Yet my Answer, to avoid their Accusation of Personal Heat, is not Immediate, Direct, or Particular to any one. The Matter of our Judgment, both with respect to the Light, and Rule (comprehensive of all) I have positively stated, and so defended by Plain Scripture, Sound Reason, and Universal Consent of former Ages: and what Force any Books, Argument, or Objections (pre­sent with me) whether from our Adversaries, especially T. Hick's, or my own Remembrance, I shall by the way Faithfully, and I hope, Effectually consider: To the end I may avoid the great Vanity, of Bragging of a Victory ob­tain'd against a Man of Straw, and Enemy of my own making, As T. Hicks hath done. and that Detestable Sin, and Dis-ingenuous Practice, of charging those Lyes, and that weakness upon my Antagonist he ne­ver thought, nor could be guilty of.

In short, what I have against the Book in general, and for the Truth and My self in particular, I shall in their pro­per Places produce; And now descend so to do, with what convenient Brevity I can.

First then, he has taken a very Unfair Way of Opposing our Principles (if we may yet call them ours) since instead of collecting what truly are so, and those most forceable Arguments We have been wont to offer in their Defence, out of our own Writings (which in Honesty and Justice he ought to have done) he presents the World with a Dialogue between a Christian and a Quaker, which we may truly say, are both of his own making, at once abusing both himself and that People; For neither has he truly represented the Quaker, nor much more honest is his Character of a Christian: And whilst he doth most partially render, his own Opinions to be those of a true Christian, rather then a true Christians to be his, he brings in the poor despised Quaker, saying any thing that may be most Ridiculous, Weak and Impertinent to the Matter; which Way of Confutation is so far from being truly Manly, much less Christian, that the Wisest Man may be so dis­guised into the Greatest Fool, and Truth it self seem van­quisht by the weakest Forces of her Enemies. It was by Wayes not less Injurious, though more Ingenious, that the esteem'd best Heathen of his time, was by some of his Emulating Contemporaries brought into utter Disgrace, [Page 4] with that only People, which once most of all deservedly admired him; as they who will take the pains to read the Comical Abuses of Anytus and Aristophanes, upon Socrates may easily inform themselves: Whose Life being Blameless, and Vertue unparallel'd in his Day, did by his strict Precepts, and Example, so influence the People into a dis-like of those Comedians, and their loose Adherents, that till the frothy Spi­rit of the Multitude became reviv'd, by their ridiculous Representations of that worthy Man in a Play, it was im­possible for them to work his Ruin.

Methinks, this Man's Dialect savours of the same Spirit, though its Grossness tells us, It hath not the same Wit. Let me never have so infirm a Cause to manage, and grant me but Leave to make my Adversaries Answers, and I will never fear the Consequence of such Encounters. But, who will yield to this, that doth not first resolve to be Overcome? Let T. Hicks but permit me that Liberty against his Water-Baptism in Defence of Childrens, and I will warrant him a Rebel to the Church of England. But doth he do as he would be done by? If this be the Ne plus ultra, or Upshot of our Adversaries Strength, to feign Weak­ness for Us, that he may appear Some Body, I think, we need say no more, but leave it with every unprejudic'd Con­science to guess at the Meaning of such base Designes. Certainly, We have not been justly dealt with, nor our Cause weigh'd in the Equal Scale of Righteousness; and indeed, this Imperfection is most of all incident to that Way of Writing.

CHAP. II.

NExt, he has as well made us to Belye Our selves, and Principles, as to appear Impertinent; a thing so fouly Uncharitable, indeed very wicked, as me-thinks, every Sober and impartial Mind may have just occasion to be scandaliz'd at his whole Enterprise. What! not only make us to answer in his own Language, but Lye [Page 5] in it, and that against our very Principles and Consciences too; This is an Aggravation, at once, of his own Enmity, and the Imbecillity of his Cause.

For can any believe, that knows us well, that when we are ask'd, as he fictiously doth in his Dialogue, Do you be­lieve the Scriptures to be true sayings of God? We should answer Pag. 66. him thus; So far as they agree to the Light in me. For, though it be thus far true, viz. that the true Light with­in is the same in kind with that which shined in the Hearts of the Holy Pen-Men, and therefore may rightly be said, to agree both in it self, and in the several Testimonies of Divers Ages; and consequently it may truly be allow'd to judge of what are the sayings of God, from what are those of Wicked Men, &c. Yet has he disingenuously ob­truded those Words by Way of Answer upon us, which he cannot find so laid down by any of us, much less all the Quakers.

Again, in another place of his abusive Catechism, he thus Queries.

Q. Then may I not conclude, that the Reason why you so free­ly Pag. 72. Rail against, and Reproach your Opposers, is only to Secure your Credit with your own Proselytes? which he thus makes the Quaker to answer.

A. I cannot deny, but that there may be something of that in it. O Impudent Forgery! Whether this Invention be­comes a Man that has the least honest pretence to Christ's Pure Religion, or one who would be thought as Serious as an Anabaptist-Preacher ought to be, judge all you that read us? I cannot believe, but Many who go under that Name, have more Tenderness and Conscience, then to abet this kind of Proceed against us. In short, It was an unchari­table Spirit ask'd the Question, and from that became a Lying one to answer it. Our Witness is with God, as to our Innocency in this very matter. But he proceeds.

Q Will you be so Liberal of your Revilings, whether your Adver­sary Pag. 73. gives occasion or not? he answers for us.

A. It concerns us to render them as Ridiculous as we can, and to make our Friends believe they do nothing but contradict them­selves.

Again to the same Unrighteous Purpose,

Q. But doth not this signifie a very Dishonest and Malicious Mind in you? He makes us return.

[Page 6]A. We care not what you think, provided our Friends think not so.

And to conclude his Slanders of this kind, hear him once more.

Q. Doth not W. P. in his Book against the Author of the Spirit of the Quakers tryed, manifest great Displeasure against the Man for concealing his Name; Suggesting, that if he knew it, then probably they [...] have something, to detect him? &c.

I shall omit in this place making mine own Defence; but be pleas'd Curteous Reader, to observe the Man's Answer, which he would have the World to believe was ours.

A. Whatsoever thou or others may think of our Writings, we will give it out, that we have both answer'd and consuted our Adver­saries, and our Friends will believe what we say in this matter, which is enough to us. O Lyes, Madness, and Folly.

Certainly Reader, By this time thou canst not but with me believe, I had Reason enough to make this General Exception against the Dialogue, as neither becoming what I am so tender as to think, our bitter Adversary upon more serious Consi­derations might esteem a Right Christian; nor yet that Character of a Quaker, which the more Sober Sort of Men, carry in their Minds concerning us: and in the fear of Almighty God, we do appeal to the Consciences of all People, that shall ever read us, whether we have been treated by this Man in his Dialogue and Catechism with that Spirit of Meekness, Righ­teousness and Truth, which is, or ought to be the Rule and Guide of Christian-Men in their undertakings, more espe­cially in and about the very weighty matters of Religion. Indeed, we need no other Apology in this case, then the Folly of his Answers; For all the World will think, we had least need of seeking the Good-Will of our Friends which we had already, and rather conclude it our interest, to care after, and not to slight what others say or believe concerning us. 'Tis true, I perceive our Adversary is a great Slighter of Conscience, and that Light of Truth which should be the Instructer thereof, and therefore no wonder if we find so little of it in his Dialogue: but however, he sets lit­tle by it, preferring his most defective Head-Conceits before the holy certain DICTATES of the Heavenly Light in the Con­sciences of Men, as his Unconscionable Dealing with us sufficiently testifies; yet is it our Desire to act suitably to [Page 7] that in our selves, and to seek the Approbation of it alone in others, rather then by a disingenuous way of Writing, obtrude our own Fictions for Christian-Faith, much less meer Im­pertinencies and very Lyes, for the only and best Answers of our Adversaries.

CHAP. III.

BUt, He has not only made us to say what he pleas'd, Impertinently and untruly, but he has done it, with a manifest shew of Prophaneness, by a Light, Taunting and Inapplicable Use of those Expressions, which in a way of Seriousness and Simplicity, may have been sometimes uttered by honest and Re­ligious People. Such are these, that he makes us to give, in Answer to his Questions, which we refuse not to render a distinct account of, to any Sober Man at any time, viz. Pag. 2. Thou runnest into many Words and carnal Distinctions, and wouldst have thy fleshly Wisdom satisfied, but I tell thee, that Dust is the Serpents Food. To his Answer against the Sufficiency of the Light, he makes the Quaker Reply, I see thou art a Poor Dark Creature, as by thy talking is manifest, yea 'tis manifest in Pag. 13, the Light. To the like Purpose; Thou art a wicked Creature, Blackness of Darkness is reserv'd for thee; Thou art a Serpent, and 14, the Curse of God is eternally upon thee. Again, Thou manifests 15, thy Darkness, and that thou art still in the Imagination. Again, 20, Thou lookst for Words, but thy Flesh must be silenc'd. Again, 25, We witness it; Poor Creature, Thou runst to the Letter, what dost thou witness in thy self? Again, I command thy Flesh to be 44, Silent; I bear Witness against thee. At other times, in An­swer 45, to such like Questions, Yea, Verily. Alas for thee, These 49, are thy own Dark Imaginations. Now thou runst to Meanings, 54, 66, We deny Meanings. Thou manifests a Perverse Spirit. We are 76. dead to Distinctions. We deny Dispositions, Thou suggests thy own Imagination.

These, Impartial Reader, with more of the like tendency, he is pleas'd to set down as our Strongest Answers to his [Page 8] Questions, several of them such, as have receiv'd, and yet may, very Rational and Satisfactory Returns from many of us: However, if any such kind of Answers have been gi­ven to the Unseasonable Queries of Airy and Entrapping Per­sons, neither is it more Ridiculous, then Christ's Immovable Silence to Inquisitive Herod was judged of old; Nor did he Manfully, to assault our Weakest Part, if such he thought it.

But least of all is he excusable, that one who is reputed an Anabaptist; the very next in Religion, that seems expos'd to the Scoffs of Libertines, should take so much pains, not only to render a Sober People Ridiculous (though it will return upon himself) but with the common Taunts of Prophanenists, to venture to give their Serious Language in a Jeer: An Em­ployment, that had much better become a Comedian, then a Christian, and the Entertainment of Loose, then Reli­gious Persons. Certainly Reader, We must be at a very great Loss for Religion before we could embrace it from such a hand; supposing us to be as meer Heathens, as he would have others to think us: For, how can we believe him, to have any Sincerity to God, who so far seems to have forgotten the Reproach, which his own Separation from others hath been attended with, as to make that of ours, a Subject for his Mockage and Scorn. Let him call to mind some of the Infamous Playes of those Comical Wits, Sylvester, Shackspeer, Johnson, &c. with too many of our own dayes, wherein the Preciseness and Singularity of Pu­ritans and others, are abusively represented, and expos'd to the Life, for the Entertainment of Vain, and Irreligious Persons. If this then be a Crime in an unconcern'd Wit, can it be excusable in a Christian, for such he would have us think him to be? No certainly; but will be a great Ag­gravation of his Account in the Day of the Lord, unless it be wip'd out by unfeigned Repentance, as well as that it must needs deter all Persons, that are in earnest about the weighty Life of the true Religion, from countenan­cing his ungodly Attempts against us. And me-thinks, it is no small discovery of the exceeding Vanity of his Mind, that instead of putting away Foolish Jesting, he should entertain base Mockage and Derision, and that about Re­ligion it self. What? Is he grown so hardy, that he can handle Holy Things without Fear; and make bold with tender Conscience, so far as to abuse it self? Is Singula­rity become so offensive in a Quaker, as an Anabaptist must [Page 9] show his little Wit in Deriding it: But certainly, Reader, it can be no small Advantage, that both his Bitterness and Lightness, give us against a Man of his high Pretences to Religion. However, our Conquest here will be our Patience, Innocence, and Truth; Not that I will believe, he thinks I want Words (to whom, he more then once makes the having of them Criminal) and all that read him may see, he hath furnisht me with Matter GROSS enough: But I de­light not to spend my time upon Invectives, did I, perhaps I might bestow a Tragick Comedy upon a Railing Anabaptist, in return of that Ridiculons Dialogue, he disingenuously would fasten on an unconcerned Quaker: But my God forbid, that I should Sport about Religion; or make so much as any Man's pretended Religious Dissent, a Theam for my Railery or Abuse; for I think it an ill way to Laugh men out of their Profession, as well as I can never esteem that any sincere one, which men are Jeer'd into: and as Conviction is the most Serious Ground, on which to receive Faith; so, to detract, or deal disin­genuously with any man, may harden, but can never Proselyte; and this is our very Case, with respect to T. H. Yet I would have him know, That our so much reproached Light Within, he so little concerns the Govern­ment of his Life withal, incites us not to an Eye for an Eye; but teacheth us that Forbearance and Forgiveness, which we have some Reason to believe, his Principles are wholly Strangers to; else, what can mean his greedy En­deavours, To pluck out others Eyes, that never yet assaulted so much as one of his, either by Word or Writing. Well may we take up the Complaint of God's Prophet of old, We Jer. 20. 7. are had in Derision daily, and almost every one Mocketh us. But let the Carnal Christian-Mockers, have a Care; for though their Cruel Mockings be our Portion in this Life, yet also, for a Recompence, shall their Bonds be made Strong, and a Consumption from the Lord of Hosts is determined against them, that persist therein.

Having now rendered with all convenient Brevity my just Exceptions against the manner of the Dialogue, and spirit of the Man in general; I shall proceed to of­fer something against the distinct Doctrines of it, in my particular Vindication of the Truth, viz. The Universa­lity and Sufficiency of the Light Within, and Demonstration of the General Rule of Faith.

CHAP. IV.

WHat I have already said, being duly weighed, may be an apt Introduction to what follows; For he that relishes the Unsavouriness and Rancour of His Spirit in the Mannagement of his preten­ded Christian-Dialogue, surely can have but little Appe­tite to feed upon, a Dish cook't up with such Poysonous Sauce. Enmity and Truth were never Companions; and where there appears so great a share of the one, as hath been truly ob­served, we may, I hope, without Offence conclude, there can be but very little, if any, of the other. However, let us see, with Reason and Sobriety, whether the Matter of his Dialogue be more commendable, then the Manner of it, writ with so much Railing and Immoderation. For Reader, this know, I writ not for Conquest, but for Con­science sake: and what I can grant, I shall; and what I must oppose, I hope, to do it with Truth and Meekness; being only desirous to approve my self to God, who will Reward all men according to their Works; and to that Measure of Divine Light in every Conscience, with which I shall begin, and which, as the Lord God shall ena­ble me, I will endeavour to maintain against the An­gry and Undervaluing Reflections of its Adversaries.

To overlook then many unnecessary Queries, that are set down, either to Abuse us, to fill up Corners, or make the Dialogue glide the better, no wayes true in themselves, and wholly impertinent to the Matter, I receive and prosecute the Main Questions, which he propounds, thus: Pag. 2.

• 1. What is that SALVATION, which the Light leads to?
• 2. What is this LIGHT that leads to It? and
• 3. Who this HE, or THEY are, that Obey this Light, and in Obeing attain Salvation?

[Page 11]Sober Questions, I grant, and as necessary to be known; but I am willing first to set down the Answer he makes the Quaker to return, before I give mine own, that the Sober Reader may judge, how different the Reason of a True Quaker is from T. Hicks's Phantastical one.

[...] Thou runnest into many Words and Carnal Distinctions, and wouldst have thy Fleshly Wisdom satisfied; but I tell thee, that Dust is the Serpent's Food.

Is this to act the Christian, or the Scoffer towards the Qua­ker? 'Tis not to be doubted but T. H. knows better, and that he hath not herein done to us as he would be done by; For all his Pretences to Christianity, he is thus far Debtor to, and Criminal by the LIGHT he vilifieth: But the Truth is, he therefore maketh his Quaker to render him no better Reason, whatever he knew, because indeed it was inconsistent with his Design that he should. But I will see if I can supply that voluntary Defect, in Rebuk to his Disingenuous Pra­ctice, on the behalf of the poor Abused Quaker. I answer:

I. By SALVATION we understand, as by Scripture is de­liver'd to us, A being saved from Sin here, and the Wages of it, which is Wrath to come: Whereby we are taught utterly to renounce and reject the common Acceptation of it, as the full and compleat Force of the Word, viz. barely to be saved from Punishment hereafter: In which Security, through a vain Expectance of Salvation, whilst not really & actually sav'd from the Power of Sin and the Captivation of Lusts, through the invisible Power of Christ, Thousands dye; and T. Hicks is one of those that not only is inthroal'd himself, but ear­nestly contends for that Beggarly Faith and Religion, to be the most Christian, which is so unable to deliver both himself and others that believe in it. In short, We call Salvation, Christ's making an End of Sin, Destroying the Works of the Divel, Finishing of Transgression, Binding the Strong Man, and Spoyling of his Goods in the Hearts and Consciences of Men and Women; and bringing in his Everlasting Righteousness into the Soul, whereby to Cleanse, Wash, Regenerate, Renew and Refresh the Soul; in one Scripture-Phrase, to Save his People from their SINS.

These are the Times of Refreshment, and this is the Day of Restitution; and thus is HE King, to Reign; Prophet, to give Vision; and High Priest, to Anoint with the Holy Unction, that leadeth into all Truth; whose Lips alone preserve Knowledge; and therefore is it the Unchangeable Gospel-Rule to Believers: And those who are thus freed or saved here from the Power, Nature and Defilement of Sin, are the alone Persons, that are or shall be here­after [Page 12] saved from Eternal Wrath and Vengeance, the heavy Recom­penee of Sin. All this we understand by that Word Salvation; and in this center the Great & Glorious Prophecies and Per­formances of Christ.

CHAP. V.

THE second Question runs thus: What is that LIGHT which leadeth to Salvation? and if he pleaseth to give me leave, I will add to this Question, How doth It Lead to Salvation?

By Light I understand not the frequent Metaphorical Use of the Word; as when Christ said, [...] the Lights of the World; or as the Apostle Speaks, Now are you Light in the Lord; nei­ther the meer Spirit or Reason of Man; but, that Glorious Sun of Righteousness, and Heavenly Luminary of the Intellectual or Invisible World, represented of all Outward Resemblances, most exactly by the Great Sun of this Sensible and Visible World, that as his natural Light ariseth upon all, and gives Light to all, about the Affairs of this Life; so that Divine Light arises upon all, and gives Light to all, that will receive it, about the Concerns of the other Life: Such a Light I mean by That Light which inlightneth every man coming into the World, and that leadeth those that obey it to Eter­nal Salvation; The Scripture sayes no less, John 1. In the Word-God was Life, and that (very) Life was the Light of Men, that inlightneth every man, &c. But to demonstrate it the most obviously that I can, to the lowest Capacities, I shall evi­dence the Nature and Virtue of this Light by the Holy Effects of it, which is the HOW, or the WHICH WAY it leadeth to Salvation: This is so necessary in order to explicate the o­ther, that as the Tree is known by his Fruits, so the True Savi­our, by his Salvation. If then I can make it appear, that the Light, as obey'd in all its Discoveries and Requirings, is suf­ficient to Salvation, the Debate wil end, and T. Hicks must yield to the Efficacy of the Light within.

I shall then by the Properties of the Light, prove it Saving: In order to which I shall begin with the first Step towards Salvation, namely, A Sight of the Cause of Damnation; and from whom this most necessary Beginning must be taken, viz. The Light within; which I thus prove by Scripture.

CHAP VI.

THE Light with which Christ inlightens all Men, manifests Sin, as these Words import; for e­very one that doth Evil hateth the Light, nei­ther cometh to the Light, lest his Deeds should be Re­proved: Implying, That if they would have brought their Deeds to the Light, the Light would have detected them, and tryed them. To which the Apostle Paul bears express Testimo­ny, in his Epistle to the Ephesians, That whatsoever is Reproveable is made Manifest by the Light; where the U­niversality of the Apostle's Assertion shows, that no­thing that is Reproveable, is, or can be excluded from the Search or Knowledge of this Light; which takes in as well Thoughts, as Words and Deeds. So that nothing being Reproveable, which the Light doth not first Manifest: How obvious is it to every Understanding, that if our Adversary believeth all Men to have committed Sin, and so, as that they know it (which is Reproveable) the Light must needs have been, and be in all Men, in order to such Manifestation and Conviction. It is as much as if the Apostle had said, That is the Cause. Sin is that which Damns all Men; now it could not Damn, if it were not Reproveable; and it could never be Reproveable, if the Light did not Manifest and Condemn it as such. So that our Adversaries affirming the Light not to be Sufficient to Discern all Sin, is a flat Re­pugnancy, Pag. 8, 9. and a down-right giving of the Lye to the Apo­stle; For says the Apostle, All things that are Reproveable, are made Manifest by the Light. But sayes Tho. Hicks, All things that are Reproveable, are not made Manifest by the Light. Sober Reader, dwell here a while, and after a little paws tell me, Who deals most Unworthily with the Apostle and the Holy Scriptures of Truth, T. Hicks or the Quakers?

Obj. But T. Hicks objects, with some others, If there be that Light in all Men, how comes it, that all Men are not Convicted of their Disobedience and Duty, as the Heathens of old, and many Infidels at this day? Did the Light in Saul reprove him for Per­secuting the Church?

I Answer, That this no way impugnes the Light, although it greatly aggravates their Evil that so Rebell'd against it. But that there were Heathens, who became a Law unto themselves, through that Light they had, by which they did the things contained in the Law, and were preferred far before the Circumcision that kept not the Law: The Apostle Paul him­self is very express in that known Passage to the Romans. Rom. 2. Nor are other Histories silent, but loud in their acknow­ledgment of very Divine Attainments, which by this Light several Famous Gentiles arrived at; and for their Belief of One Eternal Being, his Communication of Divine Light to Men, and of an Immortality, with their Strickt Con­formity thereto, are left upon Record. by Credible Histo­rians; and their Praises not a little added to by after Ages, even of those called Christians too. Such are Re­puted, Pythagoras, Timeus, Solon, Bias, Chilon, Anaxago­ras, Socrates, Plato, Antisthenes, Xenocrates, Zeno, Antipater, Seneca, Epictetus, and others.

But what if Jews and Gentiles at any time did Apostatize, and particularly? What if Saul persecuted the Church of God, putting Disobedience for Duty, Murder for Service? Will it follow, that the Light was Insufficient? By no means; but rather that Saul was Rebellious, Stiff-neck­ed, Resisting the Holy Ghost; as did his Fathers, so did he; and thus much the Words themselves show; for he kickt against the Pricks. Then it seems there were Pricks; And where were they, if not in his Consci­ence? And what were they, if not the Light of Christ within him, which Manifests Evil, and Reproves the Deeds thereof: otherwise called that Son of God, that to the Galatians he said, It had pleased God to reveal in him? though Paul knew him not, nor his Voice of a long time; his Eye being darkened, and Ear stopt by the God of this World, who had crept into the Outward Forms of Re­ligion, [Page 15] then, as now, and in that employ'd many Emissaries to decry that Pure, Heavenly and Invisible Life of Truth and Righteousness, which was then, and is now begotten in the Hearts of many, to the ending of the Idolatries of the Gentiles, and Formality and Outward Services of both Jews and Carnal Christians.

And I affirm in the Name of God, and with the Reason of a Man, That it is most preposterously absurd, for any to charge the Rebellion of Men, to be Insufficiency in the Light: For if men are Wicked, not because they will not be better; but because they neither see nor know, nor are able to do better; How Heavy, how Black, and how Blasphe­mous a Charecter doth the Consequence of these Mens O­pinion fasten upon the Righteous God of Heaven and Earth; since it supposes him, Not to have given either In­wardly or Outwardly unto Men Means sufficient to do that which he requires from them; and for the not doing of which, they are to be sentenced to Eternal Misery. But I confess, How deep soever this may stick with Impartial Spirits, I almost despair of entering our Adversaries, whose Souls are pinch'd up within the narrow Compass of a most Detestable Kind of Predestination, making the Eternal God, as Partial as themselves, like some Ancients, That be­cause they could not Resemble God, they would make such Gods as might Resemble them.

I say, what else can be the tendency of this kind of Doctrine against the Sufficiency of the Light Within, then that the Gift of God is not Perfect, or able, because Men don't Obey it: and that the Talent God has given to all, is therefore Insufficient for the End for which it was given, because Man hides it in a Napkin?

Again, Let them tell me, Would it be a good Ar­gument, that if the same Corn should be sown in a Fer­tile and Barren Soile, that growing in one, and not in the other, the Fault should be in the Seed, and not rather in the Ground?

Who knows not, how Tradition and Custom have eaten out much of Conviction, blinded the World, and that it is through Lusts and Pleasures become stupified, as to the Invisible Things of God. Alas! there had ne­ver been so much Need of many Exteriour Dispensati­ons and Appearances in reference to Religion, so much preferred by the Professors of this Day, had not Mens [Page 16] Minds been departed from the Inward Light and Life of Righteousness; so that they being abroad, God was pleased to meet them there with some External Manifestations, yet so, as to turn them home again to their first Love, to that Light and Life, which was given of God, as the Way to Eternal Salvation: Nor could any of those cleanse, as concerning the Conscience; wherefore God still, by his Servants and Prophets, admonished and warned the People of Old, To Put Away the Evil of their Doings, and to Wash themselves, and to Cleanse themselves; for that all their Exactness in Outward Services, was otherwise but as the Cutting off a Dog's Neck, a Sacrifice equally pleasing: wherefore the Abrogation of all Outward Dispensa­tions, and Reducing Man to his first State of Inward Light and Righteousness, is called in Scripture, The Times of Refreshment, and of the Restitution of all things.

In short, Though there have been External Ob­servations, and Ordinances in the World, by God's ap­pointment; either to prevent the Jews from the Outward splendid Worship of the Idolatrous Gentiles, that he might re­tain a Peculiar Soveraignity over them; or to show forth unto them a more Hidden and Invisible Glory; this remains sure forever, That Light there was, and that the Ancients saw their Sins by it, and that there could be no Acceptance with God, but as they walk'd up to it, and were taught to put away the Evil of their Doings by it; suitable to that Notable Passage, The Path of the Just is a shining Light, that shines clearer and clearer unto the Perfect Day. What was this Day, but com­pleat Salvation? Can there be any Imperfection or Dark­ness in the Day? Surely no: What if their Light was not so large? Was it not therefore Saving? Yes surely. But as where much is given, much is required; so where little is given, but little is required. If the Light was not so Gloriously manifested before the coming of our Lord Jesus Christ in the Flesh, less was then required at that time, then since; yet it follows not, that there was Two Lights, or that the Light was not Saving before the Visible Appearance of Christ, to as many as lived in an Holy Conformity to it.

And if it be agreed, that Blindness in Men can be no Argument against the Light of the Sun; neither is the Light Insufficient, because the People of any Nation remain Blind through their Vain Customs: Nay, should any such Doctrine be admitted, what would become of our Adversary's Opi­nion, [Page 17] That the Light of Scripture is Sufficient of it self to give Men the Knowledge of God? For if those People, who have the Scriptures, do not so Know, Believe and Obey God, as T. Hicks says, they ought to do; will it not follow upon his Principles, that the Defect is not in such, as if they were Ignorant and Rebellious, but in the Scriptures? Cer­tainly the Consequence will hold as well against the Scrip­tures, as the Light: If then such wrong the Scriptures, who so dispute, Let T. Hicks, I intreat him, endeavour to Right the Light, and not longer maintain a Position, that being admitted, would equally overturn his Notion of the Scrip­tures, without Belief of the Light Within.

CHAP. VII.

BUt there is a Second Objection; That there seems to be a manifest Insufficiency in the Light: For, though several things are Revealed by it, yet several necessary matters are not, nor cannot; So that though it should manifest all that is Reproveable, yet cannot it Dis­cover all that is Necessary to be either Believed or Done.

I Answer, this is but a peece of the former Objection already considered; I perceive the Pinch lies here; that because Men do not Do what they should, or don't Know all that may be Necessary to be known, therefore the Light is Insufficient. The first will be answer'd by what I have already said; the [Page 18] Reason being the same for the Sufficiency of the Light, a­gainst such as charge it with Defect, because they do not do what they should, as against those who so impeach it, because they do those things which they should not. As for not knowing all that is to be known, I deny it utterly, For things are necessary in reference to their proper times; That may be requisit to mor­row which is not to day. It is fit for Children to learn to read, yet it is most necessary, that they should begin to spell first. If a School-Master should be charg'd with Insufficieney, be­cause he tells not little Children, all that he knows, as soon as he initiates them in the first Principles of Learning, he would think himself unreasonably dealt with. What must we then conclude, but that the Master may be very capable, were his Scholar so? that if the Scholar observe and obey his Master, he will increase in his Learning, that the Defect of the Scholar should not be laid upon his Master; that to tell or amuse him about things unsuitable to his present Capacity, were the ready Way to overcharge and wholy Spoile him: And Con­sequently that the Tutor, not telling his Pupil, all that is fit to be known, at once, implyes no Defect in, or Ignorance of those things in the Tutor; which to apply Scripturally, in short thus: If you do my Will, you shall know (more) of my Doctrine; I have John 12. 16. yet many things to say, but you are not able to bear them now. In short, If for a Man to say that the Light of the Gospel (for so T. Hicks thinks Pauls was) to be charg'd with Insufficien­cy, because it discover'd not to every Believer, all those in­effable things, revealed to the Apostle, would be both False and Antichristian; to what an Extremity doth Tho. Hicks's Zeal lead him in his passionate Endeavours against the blessed Light of the Son of God as he is the Inlightner of Mankind, who charges it with Insufficiency, because it Reveals not to every Pag. 14. Individual, in every Age, what HE shall ever know it self, or shall be known in future times. The Light then is not Insuf­ficient, though it tell not all at one time, which may be a Duty to the End of the World; especially in extraor­dinary Cases, whilst it informs me, or any Man, of Daily Duty. Yea, the Light is Sufficient in Point of Discovery, whilst it shews unto any Person something more, then they do, and which they ought to perform. If T. Hicks will say, and can prove, that he is come to the Upshot of the Light's Teachings, that he has Learnt whatever it is possible for the Light of Christ to Teach him, and yet is able to make ap­pear, that there is some thing further wanting, he will [Page 19] prove himself not only above Men, but God also, who is the Fountain of all Light; that searcheth the Hearts, and tryeth the Reins of Men by the Inshinings of his manifesting Light, and which, as obey'd, leads to God, who is the Fulness of all Light and Life: But indeed, this Light is the Savour of Death ( the Wages of Sin) to all that Rebel against it, and the Savour of Life to those only, who are Obedient to it; For, Such shall not walk in Darkness, but have the Light of Life. But, whilst he pleads against a Sin-less State, and shows so Sin-full an One in his Scribles, let him cover his Face for Shame, for all his Attempts against the Lights Sufficiency; for in that State he shall never know the Life and Vertue of the Light.

To conclude, If the Light be allowed to Manifest all things that are Reproveable, then by the just Reason of Contra­ries, should it be Sufficient to Discover all things that are Approve­able, with respect to Man's Faith, Salvation and Duty. If the Light tells it is Evil, not to Believe in God, it follows, that to Believe in God, is according to that Light Within. And if it Reproves T. Hicks for being Passionate, it conse­quently Teacheth him, that he ought to be Patient: If the Light Condemns Theft, it necessarily Instructeth to Honesty: If it Reprove me for doing my own Will, it implies I ought to do his Will to whom I ow all: and if it Reproves for Sin, it In­structeth to Holiness, without which none shall see God. In short, If it Manifest Reproveable Things to be such, at the same time It Condemns them, and Teacheth Things quite Contrary; The Unfruitful Works of Darkness are judg'd by the Light, that the Holy Fruits of the Light may appear: [...]e Ephes. 5. 8. were Darkness, but now are ye Light in the Lord; and The Job 32. 8. Reproof of Instruction is the Way of Life. He that comes out of the Reproved Darkness, walks in the Approved Light; and who so answers the Holy Reproof, unto Such is Sealed up THE INSTRUCTION OF THE WAY OF LIFE. And this brings me to the third Property of the Light, with respect to Men; and that is, It doth not only Manifest and Condemn Sin, and discover and incline to Purity; but as adhered to (or rather that Principle which is this Light) it is able, in Point of Power and Efficacy to Redeem from Sin, and Lead to a State of Highest Felicity. I am the Light of the World, (said Jesus himself) he that follows me shall not walk in Dark­ness, John 8. 12. but shall have the Light of Life. In which it is very evident, that, The same Light, which Manifests Darkness, Re­deems [Page 20] from it, unto a State of Light and Life: that is to say, Those who confidently believe in Christ, as he manifests himself a Light, to condemn Sin in every mans Flesh (whom he hath therefore illuminated) and obediently follow the Holy Requirings, and yield to the Heaven­ly Discoveries of that Blessed Appearance, relinquishing the Pleasures of Sin, which last but for a season, and ta­king up the daily Cross; such shall most assuredly find that Divine Principle, which in reference to the Dark State of Men, and that Discerning and Conviction it brings, is rightly denominated Light, to have also Power and Efficacy, to Save from that which it manifests and condemns, and to bring unto that Glory, which it gives a true Revelation of: For, that same Word of God, who is called the true Light that inlighteneth all Mankind, is also the Life, Power, Wis­dom and Righteousness of the Father, in whom are hid all the Treasures of Wisdom, and unto whom all Power both in Heaven and in Earth are committed, who is Heir of all things: who al­so said, While ye have the Light (for their Day of Visi­tation Joh. 12. 36, 46. was almost over) or, as some Translations more truly have it, While you have a little Light IN YOU, believe, or walk in it.) believe in the Light, that ye may be Children of th [...] Light: Again, I am come a Light into the World, that whosoever believes in me should not abide in Darkness: So that a Sincere Faith in, and Obedience to the Light of Christ, as it shines in the Heart, whereby to give the Living and Experimental Knowledge of the Glory of God unto the Creature, is the Way to be Redeemed from Darkness, and to be made a Child of Light; or that there is Power and Vertue Sufficient in the Light, to Ransom the Souls of such as diligently adhere to it, from under the Power of Darkness. For as the true Knowledge of God is Life Eternal, so, whatever may be known of God is manifested with­in, Rom. 1. which Manifestation cannot properly be without the Light, whose peculiar Property it is to Discover, Reveal or Mani­fest the Mind and Will of God to Mankind; as saith the Apo­stle, For whatsoever doth make Manifest is Light. In him was Ephes. 5. Life, and that Life was the Light of all Men: But not therefore John 1. the Life of all Men, Spiritually and Unitedly considered; That was the peculiar Priviledge of those who Believ'd in it, and walkt up to it. There is a great Difference, not in the Principle, but in its Appearance to Man, as Life, and Light. Such as believe in it; IT, What? the [Page 21] Word-God, who is that true Light, as he appears to Dis­cover or Illuminate the Heart and Conscience, do real­ly know and enjoy a new Nature, Spirit and Life; And in that Sense it may be said, As the Life became the Light, so the Light became the Life again. Who so follows me shall not walk in Darkness, but have the Light of Life. Not, that there is a Difference, or so much as a Descent in Kind from Life to Light; only in Operation with respect to Man: For as it is the very Life of the Word, in the Word, it is the Light of Men: and so much it is, let them reject the Vertue of it, if they will. But as it is received, and believed in, It begets Life, Motion, Heat, and every Divine Qualification, suitable to the State of the New Birth. And thus the Life of the Word, which is in common the Light, becomes the Life of every such Par­ticular, by communicating to, or ingenerating Life in the Soul; so that no more he lives, but Christ (the Word­God, whom he hath now put on, and who is become his very Life, as well as Light) that dwelleth in him.

Let not Men then in their Dark Imaginations, with their Rob'd Knowledge from the Letter of the Scriptures themselves, contend against the Sufficiency of what they obey not; neither have seriously tryed the Power, Vertue, and Efficacy of it, which brings Salvation to as many as are turned to it, and abide in it.

And indeed, so express are the Scriptures in Defence of the Sufficiency, and Necessity of the Light to Sal­vation, that it seems to have been the great Intendment of our Lord Jesus Christ in delegating his Disciples, to preach his Everlasting Gospel, viz. That they might open the Eyes of People, and turn them from Darkness to the Light, and from the Power of Satan unto God, that they might receive Remission of Sins, and an Inheritance among them that are Sanctified through Faith, that is in Me; who, ME: that am both the Light of the World, and the Power of God unto Salvation. Now certainly, the Eyes that were then blind, were not the Natural, but Spiritual Eyes of Men (and such must the Darkness and Light be also) blinded by the God of this World, who raigned in the Hearts of the Children of Disobedience: No Wonder then if the Light was not comprehended of the Darkness, and that blind People did not see the Light; John 1. 5. but it plainly proves, That Light there was, though not seen. Now the Work of the Powerful Ministry of the Apostles [Page 22] was, To open the Blind or Dark Eye, which the God of the World had blinded, and then to turn them from that Darkness, to the Light; the Darkness was within, so must the Light have been; since the Illumination was there necessary, where the Darkness had been predominant; Consequently, The Way to be Translated from Satan's Power to God, to have Remission of Sins, and an Inheritance with them that are Sanctified, is, to be turned from the Darkness in the Heart, unto the Marvelous Light (that had long shined uncomprehended) to wit, the GOSPEL, which is called both the Light and Power of God.

The same Apostle in his Epistle to the Romans, is more express concerning the holy Nature and Efficacy of the Rom. 13. 12, 13, 14. Light to Salvation, when he thus exhorts them; The Night is far spent, the Day is at hand; Let us therefore cast off the Works of Darkness, and put on the Armour of Light: Let us walk honestly as in the Day, not in Rioting and Drunkenness, not in Chambring and Wantonness, not in Strife and Envy; but put ye on the Lord Jesus Christ, and make no provision for the Flesh, to fulfill the Lusts thereof. From whence I shall briefly remark three Things, greatly to our Purpose, and the Truths Defence in this Matter.

1. That there is an absolute Opposition, betwixt Light and Darkness; as Darkness can only Vail the Light, from the Understandings of Men; So Light only can Discover and Dispel that Darkness. Or thus, That the Light Manifests and Condemns 2 Cor. 6. 14. the Works of Darkness; for, what Communion hath Light with Darkness.

2. That in the Light there is ARMOUR, which being put on, is able to Conquer the Darkness, and Secure the Soul, from the evil of it; otherwise it would be very strange, that the Apostle should exhort the People to put it on.

3. That putting on the Armour of the Light, and put­ting on the Lord Jesus Christ ( the Light of the World) are Synonimous, or one and the same thing; for it is for one and the same End, as may be observed from the Words, Let us put on the Armour of Light, and walk Honestly, as in the Day, not in Rioting and Drunkenness, not in Chambring and Wantonness, not in Strife and Envying.

But put ye on the Lord Jesus Christ, and make no provision for the Flesh, to fulfil the Lusts thereof.

I hope then, Neither will it be disallow'd, that Christ [Page 23] is that Light, with which Men are Inlightned (but more of that anon) nor is that Light, Men are exhorted to O­bey, a Naked and Insufficient, but a Searching, Expelling, Pow­erful and Arming Light, against Darkness, and all its Un­fruitful Works, and consequently SAVING.

Thus the Beloved Disciple testifies very emphatically, in his first Epistle, where he gives us a Relation of the A­postolical Mission: This then is the Message which we have 1 John 1. 5, 6, 7. heard of him, and declare unto you; That God is Light, and in him is no Darkness at all; if we say, we have Fellowship with him, and walk in Darkness, we Lye, and do not the Truth; But if we walk in the Light, as he is in the Light, we have Fellowship one with another, and the Blood of Jesus Christ his Son clean­seth us from all Sin.

Here is a brief Stating of the whole Great Case of Sal­vation: (1.) What God is; Light. (2.) Who can have no Fellowship with him; such as walk in Darkness (that is Sin.) (3.) Who have Fellowship with him; such as walk in the Light, as he is Light. (4.) the Reason why, is given; be­cause such as walk in the Light, are there sure experimentally to feel the Vertue of Christ's Blood, to cleanse them from all Un­rightcousness; Where observe, that the Light's leading out of Darkness, that is, Unrighteousness, is the same with the Blood of Jesus Christ cleansing from all Sin; Sin and Darkness, and to be cleansed from the one, and to be translated from the other, is equivalent; otherwise, a Man might be delivered from Darkness, and walk in the Light, and not be cleansed from Sin, which is that Darkness; a thing Absurd and Impossible: In short, they go together.

By this 'tis evident, that the Light being walkt in, doth directly lead to God, and Fellowship with him, who is the Saving Light and Health of all Nations; and consequent­ly, that the Light leads to Eternal Salvation.

Many are the Denominations that are given in Scripture to one and the same Being, or Condition; Christ is called, The Word, the Light, the Saviour, Emanuel, a Rock, a Door, a Vine, a Shepherd, &c. A State of Sin is sometimes called, Dark­ness, Death, Disobedience, Barrenness, Rebellion, Stiff-necked­ness, Eating of Sowr Grapes; And Wicked Men, Bryars, Thorns, Thistles, Tares, Dead Trees, Wolves, Goats, &c. On the contrary, a State of Conversion, is sometimes expres­sed, by such words, as, Purged, Refined, Washed, Cleansed, [Page 24] Sanctified, Justified, Led by the Spirit, Baptized by one Spirit into one Body, Regenerated, Redeemed, Saved, Bought with a Price, &c. And Persons so qualified, The Children of God, Children of Light, Heirs of Glory, Lambs, Sheep, Wheat; And that by which they become or continue thus, Light, Spirit, Fire, Sword, Hammer, Power, Grace, Seed, Truth, Way, Life, Blood, Water, Bread, Word, Unction, that leadeth into all Truth; All which respectively, is but one and the same in Nature: That is, Sin or a Sinful State is so variously denomi­nated from the divers Operations and Discoveries of the Nature of it in Wicked Men. The like may be said of the several Ver­tues in Good and Holy Men, and so of that one Divine Prin­ciple, which so qualifies and preserves them; For as the Primi­tive Saints felt the Operation of the One Holy Principle, so they denominated it: to men in Darkness, they call'd it Light; to such as believed and obeyed, It became a Leader; and those who witnessed their Sins conquer'd, their Lusts cut down, their Hearts broken, and their Souls Washed, Redeemed and daily Nourished, they called that Divine Principle, a Sword, Fire, Hammer, Water, Flesh, Blood, and Bread, and Seed of Life. In short, The same Heavenly Principle became Light, Wisdom, Power, Counsel, Redemption, Sanctification, and Eternal Salvation unto those who believed in it: So that the Variety of Expressions in the Scriptures, must not be ta­ken for so many distinct things in kind, no; nor sometimes in Operation. And indeed, notwithstanding that Light, T. Hicks would have lodg'd in the bare Scriptures, exclusive of the Spirit, all the Men of the World met together, would be confounded, to give a true Account of the Matter therein contained, if they were not Living Experimental Witnes­ses; For as he is not an Evidence sufficient in Laws Humane, that was not an Eye or Ear Witness; neither are they E­vidences for God and Christ, who are not Eye and Ear Witnes­ses of the Light, Spirit, Grace and Word of God in the Heart. And I boldly affirm, the Scriptures speak no more for such, as are not Inheritors of that Blessed Condition, they declare of in some Measure or other, then any Deed of Gift would do for a Person no wayes Nam'd or Interested therein. It is time then for T. Hicks and his Partners to look about them, lest the Midnight-Cry overtake them, and their Professing Lamp be found without Oyl: For I must needs tell him, in the Belo­ved Disciple's Language, He that saith, he is in the Light; and [...] his Brother, is in the Darkness even until now. And in my [Page 25] own Language, That I take that to be their State, who shew so much Envious Displeasure against an Harmless People, and those in par­ticular, that never yet Offended, much less Justly provokt them. But would they bring their Thoughts, Words and Deeds to the Light in their own Consciences, and let true Judg­ment pass upon them, and patiently undergo the Heavenly Chastisements for their Disobedience to, and Vilifying of the Light, they would come to witness a turning from the Darkness to the Light, and continuing therein, as that Ho­ly Way, in which the Ransomed of the Lord alwayes did, do, and shall walk through all Generations, they would know the Injoyment of Eternal Peace: Yea, such is the Excellency of Christ, the true Light, that as He was First, so shall He be the Last, when all Outward Performances, Wri­tings, Worships, yea, the whole World shall be at an End; the Use and Excellency of the Light will remain forever; as saith John the Divine, And they shall see his Face, and his Rev. 22. 4. 5. Name shall be written in their Fore-Heads, and there shall be no Night there, and they need no Candle, neither Light of the Sun, for the LORD GOD GIVETH THEM LIGHT, and they shall Reign forever and ever, Amen.

CHAP. VIII.

HAving then plainly prov'd from Scripture (1.) That Gal. 4. 16. the Light is Saving, since the time of Christ; be­ginning Tit. 2. with its first Appearance, as Manifesting John 14. 6. Sin. (2.) Condemning of It. (3.) Redeeming from It, as John 1. 1, 2, 3, 4, 9. obeyed. And that the same Principle which is called Light, 1 Cor. 15. 45, 47, & 1. 24. is the Seed, Grace, Truth, Word, Spirit, Power, Unction, Water, Way, Life, Flesh and Blood; and therefore not a Di­stinct Being from that, which T. Hicks himself, if he will 1 Joh. 2. 27. & 5. 6, 7, 8. own plain Scripture, must confess doth Save; I call it the LIGHT OF SALVATION, OR THAT LEADS John 6. 51, 52, 53. TO SALVATION.

But there remain yet several Objections to be Answer­ed, which done, we shall immediately proceed to give [Page 26] Judgment upon the Question, Who, or What this Light is, with respect to all our Adversaries Cavils.

Obj. Though you have thus far evinc'd the Uni­versality of a Saving Light from the Scriptures, since Christ's Life, Death, Resurrection and Ascension; yet that which is the Pinch of the Controversie will be this, Where was this before Light? Had any this Saving Light (they had a Light) before it came in that Eminent Manner above One Thousand Six Hundred Years since; It is generally believ'd, that Christ's then coming benefitted the World with it, in case the World universally hath such a Saving Light?

To which I shall give my Answer, both from Scripture, History and Reason.

The first Scripture I shall quote, is in the first of Gene­sis; So God created Man in his own Image, in the Image of God Gen. 1. 27. created he him. From whence I draw this Argument, That if Man was made in God's Image, then because, God is Light, Adam must necessarily have had of the Divine Light in him, and have been the Image of that Light, so long as he walkt and re­main'd in It: Since no man walks in the Light, but he be­comes the Child of Light. And as the Apostle Paul ex­presseth it, of such as were converted to that Light they had once erred from; Ye were Darkness, but now are ye Light in the Lord; That is, Through Obedience to the Light of the Lord. For any man then to say, Adam had not Light, were to suppose his Innocent State to be that of Darkness, and instead of, and being God's Image, who is, and ever was, and alwayes will be Light, he would have been wholy igno­rant of him, in whose Image he is said to have been created.

II. This Moses directed the Children of Israel to, when he in God's stead, recommended and earnestly pressed the keeping of the Commandment, and Word in the Heart; as we read in Deuteronomy. For this Commandment which I Command Deut. 30. 11. 12, 13, 14, 15. thee this day, is not hidden from thee, neither is it far off: It is not in Heaven, that thou shouldst say, Who shall go up for us to Heaven, and bring it unto us, that we may hear it and do it? Neither is It beyond the Sea, that thou shouldst say, Who shall go over the Sea for [Page 27] us, and bring it unto us, that we may hear it and do it? But the Word is very nigh unto thee, in thy Mouth, and in thy Heart, that thou mayst do it. See, I have set before thee this day, Life and Good, and Death and Evil.

From whence I cannot but observe these Three Things,

• 1. That the Commandment, and the Word, are so called by way of Excellency and Preheminence, to all written Command­ments or Words.
• 2. That this Commandment or Word is Nigh, even in the Heart of Man it self: none need plead Distance or Ignorance.
• 3. That the Setting Life and Good, Death and Evil was and could only be in the Light within, since without the Light, how could they have Seen it Set before them: And that it was in their Hearts, the Lord so set those States before them, the Verse immediately follows that wherein the Word is by Moses ar­gumentatively prov'd, as well as affirm'd to be in the Heart of Man. Now I hope, it shall not be injuriously done of me; and I know who will bear me out, if I say, This Commandment is that which David spoke of, when he said, The Commandment of the Lord is pure Inlightning the Eyes; and this Holy Word, the same with that Word, which he said, was a Lamp unto his Feet, and a Light unto his Path, and not an other Word, then what Paul call'd the Word of Faith, which he preach't, by which the Just live; con­sequently a Saving Commandment, Word or Light it was, and is to such as Believe and Obey it.

III. The next Scripture I will urge shall be this: For thou 2 Sam. 22. 29. art my Lamp O Lord, for the Lord will Lighten my Darkness. Now if God was the Light and Lamp of that Day, to such as regarded the Light, cerainly then they had a Light and such an one as was Saving too; unless we should Blasphemously Deny, God to be either a Light, or a Saving One, who is most certainly both.

IV. Wicked Men were not without Light to Condemn them, as Good Men ever had Light to Preserve them: They are of those that Rebel against the Light, they know not the Job 24. 13. Wayes thereof, nor abide in the Paths thereof, said Job. In which Passage it is very obvious, that Wicked Men have Light, other­wise it would have been utterly Impossible for them, to have Rebell'd against it; Nay, against THE LIGHT, im­plying, that it is the same Light in Nature, with that, which [Page 28] Righteous Men are guided by, answerable to another Empha­tical Passage in the same Book of Job, Is there any Number Job 25. 3. of his Army, and UPON WHOM DOTH NOT HIS LIGHT ARISE? Certainly, this Universality strongly pleads on the behalf of our Belief of the Light; And if our Adversary would but venture to let it come close to his Conscience, I cannot be so Uncharitable as to think he should not make some Acknowledgment to its Universality, antecedent to the Coming of Christ. I omit to say much of its Effica­ciousness at that time (though one would think that Light alwayes gives to Discern a Good Way from a Bad one) re­ferring it to another place: Only I shall observe, how that Job expresly tells us, and that when he was in his deep Troubles of Spirit: O that I were as in Months past, in the Job 29. 3. Dayes when God preserved me, when his Candle shined upon my Head, and when by his Light I walked through Darkness; where it is most apparent, that Job attributes his Salvation from the Darkness (which stands both for Sin and Affliction) unto the Light, wherewith God had Inlightned him. And certainly, It had been utterly Impossible for those weighty things, that are deliver'd in that Book of Job, as well from others, as from Job, to have been known, had not they been Inlight­ned, and received very great Discoveries from that Light and Candle of the Lord in their Hearts; For in all the whole Book I find not one Verse expresly cited out of any other Writings, but what purely proceeded from Immediate Impulse, and Inspiration of the Almighty, which sayes the same Book, gives Men Understanding.

V. To this Doctrine David was no Stranger, who so very often commemorates the Light, and the Divine Ex­cellencies of it; some few places I shall mention of those many that I might offer.

The Lord is my Light and my Salvation, whom shall I fear? the Psal. 27. 1. Lord is the Strength of my Life, of whom shall I be afraid?

This weighty Passage of the Prophet is a lively Testimony to the True Light, wherein David confessed what John call'd his Evangelical Message, viz. That God is Light. Next, that not only God is Light, but which doubtless was most of all to his Comfort, HIS LIGHT; The Lord is MY Light, and MY Salvation: As much as if he had said, Because the Lord is become my Light, I have known him to be my Salvation, or him by whom my Salvation hath [Page 29] been wrought. In short thus, That God is My Salvation, as he is My Light; or, as I have Obey'd the Lord My Light, I have witnessed Salvation. O! that such Professors of Religion, in whom there is any Moderation, would but be pleas'd to weigh, What was David' s Light; What his Salvation; and Who must needs have been his Rule at that time of the World, of which he further speaks:

God is the Lord, who hath shewed us Light. Thy Word is a Lamp Psal. 118. 27 119. 105, 102. unto my Feet, and a Light unto my Pathes. I have not departed from thy Judgments, for thou hast taught me. This made him far Wiser then his Teachers in the hidden Life and My­stery of things, whereby David had long seen beyond all Types and Shaddows of the good Things to come, to the very Substance it self, from whence came his excellent Prophecies: agreeing with that passage, The Path of the Prov. 4. 18. Just is as the shining Light, that shines more and more unto the per­fect Day, said the wise Man. This strongly implies, that David, and not he alone, but the Just of all Ages, were attended with the Discoveries and Leadings of a Divine Light; which as obey'd, did make Just, and alwayes lead in the Way of Salvation: unless the Just Way was not the Saving Way; and if it was, certainly it is still: for it is the Lord himself, whom in Samuel's History, he is recorded also to have called a Lamp, as he here doth the Word, which Moses said, was nigh in the Heart, that Men should obey it and do it. This was the Word of Reconciliation in every Generation, whose Holy Water washed their Consciences from Sin, who heard, andobey'd it.

Again, that this Light was not confin'd to David, or such Good Men, take these two Passages.

T. Hicks. Psal. 50. 19, 20, 21. Thou givest thy Mouth to Evil, and thy Tongue frameth De­ceit; Thou sittest and speakest against thy Brother, thou Slanderest thine own Mothers Son: These things hast thou done, and I kept Silence, thou thoughtest that I was altogether such an one as thy self, but I WILL REPROVE THEE, AND SET THEM IN ORDER BEFORE THINE EYES (saith the Lord) Again, His Lightnings in­lightned Psal. 94. 4. the World, the Earth saw, and trembled. In which two places it will appear upon impartial Consideration, that God hath inlightned the World, and that as Light (Difco­vering the Works and Workers of Darkness) he doth reprove the Inhabitants of the World, set their Sins in order before them, and cause such Guilty ones to Tremble at his so appearing, which [Page 30] is expresly confirmed in that notable passage of the Prophet, For Lo! He that treadeth the Mountains, and cleareth the Wind, Amos 4. 13. that makes the Morning Darkness, and treadeth upon the High Places of the Earth, and DECLARES UNTO MAN, WHAT HIS THOUGHTS ARE, THE LORD, THE GOD OF HOSTS IS HIS NAME.

This the Psalmist was well acquainted with himself, when he uttered these Words, Whither shall I go from thy Spirit, or Psal. 139. 7. whither shall I flee from thy Presence? which plainly shows to us, that the Spirit of the Lord, and his Presence was every­where, and that as Light, discovering Darkness with respect to Mankind: For the Question was not, whether God by his Spirit was not every-where, for that our Adversaries grant, or he could not be God? But whether it was possible for David to withdraw himself into any place, where his Mind could not be sensible of the Eternal Spirit and Immediate Presence of God (who is Light it self) either as a Reprover, Exhorter, or Informer; as the foregoing Words intimate? O Lord thou hast searched me, and known me, — Thou understandest my Vers. 1, 2, 3. Thoughts afar off — Thou art acquainted with all my Wayes. Which however God might know them, it stands firm, that David could never have known God so as to see and behold them, but from that Light and Spirit of which he sayes in the 7th vers. following (which I have already cited) Whither shall I go from thy Spirit? In short, it must needs be evident, to all un­prejudic'd Readers, that David had this Light within, or Spi­rit of God present with him, as a Reprover, Informer, or Com­forter, since it was impossible for him to be any-where with­out it. Which may prove to us, that however he lived above a thousand years before the Apostle Paul, he very well knew the meaning of that Doctrine he preach'd to the Athenians, God is not far away, or at a Distance from every one Acts. 20. of you. Which truly known and experimentally witnessed, not only as a Reprover, but by an humble and holy recepti­on of him into the Heart, as King and Lord, is the Glory of the Evangelical Dispensation, where God dwells in his People as an Holy Temple, and Tabernacles with them. This is the bles­sed 2 Cor. 6. 16. Emmanuel-state God with, and God in Men.

I might here to sub-joyn the Account we have of the great Illumination of Daniel, and the Gentiles clear Ac­knowledgment of the same, which they could never have done, with that Seriousness and Conviction, but from some glimps of the same Divine Light; but that I [Page 31] shall pass over with several Passages of other of the lesser Prophets; and conclude this Scripture Proof of the Gift of the Light and Spirit, antecedent to Christ's coming in the Flesh; and from Stephen's Testimony, Howbeit the Most High dwelleth not in Temples made with hands, as saith the Prophet: Heaven is my Throne, and Earth is my Footstool, what House will Acts 7. 48. 49. 50, 51. you build me, saith the Lord? or what is the Place of my Rest? Hath not my hands made all these things; Ye Stiff-necked and Un­circumcised in Hearts and Ears, ye do always resist the Holy Ghost, as your Fathers did so do ye.

And lest it should be objected, that it was only in Stephen then, and the holy Prophets of Old, that both they and their Fore-Fathers resisted the Holy Spirit, Remember Reader, that weighty Passage in Nehemiah, Thou gavest also thy Neh. 9. 20. Good Spirit to Instruct them, and withheldst not thy Manna from their Mouth; by which it is most evident, that the Light of God's Spirit, or the Spirit of God, was given as well to the Rebellious as Obedient; that it might as well condemn for Sin, as lead into all Righteousness; And since we are to suppose God's Spirit, and the Light thereof, to be sufficient to Salvation, ( for God's Gifts are perfect in themselves, and are given to accom­plish their Ends perfectly) from that Sin and Iniquity which the contrary Spirit draws into, we may without any offence, I hope, conclude, that during those many Ages before the Coming of Christ in the Flesh he did Illuminate Mankind with a sufficient measure of his Divine Light and Spirit.

CHAP. IX.

Obj.BUt here I expect this Objection, having run our Adversaries unavoidably to it: Very well, Taking it for granted that what you [Page 32] have said in reference to a Saving Light or Spirit, universally bestow'd upon the Jews, THAT WERE A DISTINCT PEOPLE from the rest of the World, under very many peculiar Rights; yet cannot we think it good Arguing, to infer the Gifts of God's Light and Spirit to the Gentiles, that make far the greatest part thereof; from these Scriptures, that only seem to prove it the Priviledg of the Jews.

To which I Answer, That I conceive I have urg'd those Scriptures already, that afford a plain Conviction, and E­vincement of the Truth of that general Inference; but because I am desirous from my very Soul, in perfect Love to theirs, that shall read this Discourse, of removing what Objection I am able to fore-see it may meet with, after it shall have past my hand, I will endeavour to make appear, first from SCRIPTURE, and next from the Best Account we have of the DOCTRINES and LIVES of HEA­THENS, and lastly from REASON; That God's Love in the Illumination of his Spirit or Gift of a Measure of his Divine and Saving Light was Universal; or that Mankind was (and con­sequently is) antecedently to Christ's Coming in the Flesh, en­lightned with such a Measure of Light, as was Saving in it self: And to all such, as received the Light, and obeyed it, in the Love of it. In order to this, I shall briefly insist on a few Scriptures, some of which have been already quoted, though not so directly to this Matter.

I. My Spirit shall not alwayes strive with Man. Here ob­serve, Genes. 6. 3. That no one Nation was interested more then ano­ther, but Man stands for the whole Adam, or Mankind; from whence I do very truly Conclude, that Mankind was not desti­tute of the Spirit, or Light of the Almighty, though it might be known in no higher Degree, then that of a Convincer and Reprover of Sin: yet it follows not, But if man had yielded to the Striving of it, doubtless he had been thereby redeemed from that Spirit of Iniquity, that was the ground of his grievous Resist­ance, which I call Salvation from sin.

II. They are of those that Rebel against the Light, they know Job 24. 9. 13. not the Wayes thereof, nor abide in the Path thereof. Here is no mention made of the Jews, in this Chapter, nor in many [Page 33] foregoing or following it, if at all in the whole Book. For Job is here giving the Character of wicked Men in general, that is, not with respect to any. Neither is it our Construction only, but the Judgment of Men fam'd in the World, for their Ex­actness in the Original Text, or Letter of the Scripture. They interpret it, to be the Light of the Divine Wisdom, the Fountain of Light, yea, God himself: That Rebelling against the Light, is against God. [...], the Light of Israel; alluding to the Psalmist, The Lord is my Light and my Salvation. Nay, to the Light mentioned by the Apostle Paul, Ye, who were sometimes Dark­ness, are now Light in the Lo [...]d. And that very Light, which is said to have sprung up to them that sate in Darkness, which is the Light of Truth (and by our Adversaries, allow'd to be the Evangelical; and spoke of Christ's Manifestation) Also, that the Wayes of Light, are Light, leading to the Light it self, which Wicked Men turn from, and spurn at. That this is the Light, which there is none, but it rises upon, whereby to give them true sight of themselves. See Munsterus, Vatablus, Clarius, Ca­stellio on the 17th Verse, but espe­cially Drusius and Codurcus, who say, All Men partake of that Light, and that it is sufficient to Manifest and Drive away the Darkness of Er­ror; and that it is the Light of Life; Nay, Codurcus calls it, an Evange­lical Principle, & seems to explain his Mind by a Quotation of the Evangelist's words, John 19. That was the True Light, that inlightneth all Mankind coming into the World. Chap. 25. 3. Munster. Vatabl. Clar. Castel. Drus. & Codurc. Crit. in 24, 25. Chap. Ver. 13, & 3. [...], P. 3283. to 3308. particular Nation; so that we may well infer, neither did he understand, the Light whereof he spoke, should be limited (as to its Illumi­nation) or any particular People. In short, I argue thus; If such as pluck the Fatherless from the Breast, and take a Pledge of the Poor, as (the Context relates) are those that Rebel against the Light, and walk not in its Way; then because that Vice was never limited to the Jews, but other Nati­ons work'd that Wicked­ness as well as they, it will plainly follow, that the Light, against which such Offenders Rebell'd, also was not limited to the Jews, but extended to the Gentiles also; unless it should be said, That what was Rebellion and Wick­edness in the Jews, was not so in the Gentiles. But be­cause, Sin was, and is Sin, all the World over; Light was, and is Light, all the World over, whether Men bring their Deeds to it or not.

III. But again let us hear the same Book speak, Is there any Number of his Armies? and upon whom doth not his Light Arise?

This Question carries in it a strong Affirmative of the Universality of God's [Page 30] [...] [Page] [...] [Page] [...] [Page] [...] [Page] Light, as much as to say, Who is there among all the Sons and Daughters of Men, that can say, I am not Enlightned by Him? If then none can, it must needs follow, That all are Enlightned, as well Gentiles as Jews.

IV. Thus much these two Notable Parables teach us of the Sower, and the Lord that gave his Servants Talents. They who believe Scripture, must acknowledge them to repre­sent God's Dealings with Mankind, in reference to Gift, Duty and Reward. Observe the first Parable.

The same Day went Jesus out of the House, and sate by the Sea Mat. 13. 1, to 10. side; And great Multitudes were gathered together unto him, so that he went into a Ship, and sate, and the whole Multitude stood on the Shore. And he spoke many things unto them in Parables, saying, Behold, A SOWER WENT FORTH TO SOW, and when he sowed, some Seeds fell by the Way side, and the Fowls came, and devour'd them up; Some fell upon Stony places, where they had not much Earth, and forthwith they sprung up, because they had no Deepness on Earth, and when the Sun was up, they were scorched, and because they had not Root, they wither'd away; and some fell among Thorns, and the Thorns sprung up and choack'd them; But other fell in Good Ground, and brought forth Fruit; some an Hundred-fold, some Sixty-fold, some Thirty-fold. Who has Ears to hear, let him hear.

It is granted by all that I know of, that the Seeds-Man is God; the Scripture saith, the Seed is the Word of the Kingdom, Vers. 19. which must needs be the Spiritual Word nigh in the Heart, suitable to the Heavenly Kingdom Christ said, was within, other-wise call'd Light, that is said to be sown for the Righteous; or the Grace, that appeares unto all-Men, and brings Salvation to them that are taught by it: And lastly, common Sense tells us, that the several Grounds comprehend Mankind; for they must either include the Bad with the Good, or the Good only must be benefited: But the very Scripture expresly distinguisheth betwixt the Good and Bad Ground, yet affirms the one to have been sown with the Seed as well as the other; Therefore Gods Gift is Universal, however Men by Wicked Works may have render'd their Hearts Stony, Thorny, or otherwise de­fective and uncapable of bringing forth Fruit.

The other Parable is also very weighty, and much to our purpose: For the Kingdom of Heaven is as a Man travelling Mat. 25. 14; to 34. into a far Country, who called his own Servants, and delivered unto them his Goods; and unto one he gave Five Talents, to ano­ther [Page 35] Two, and to another One, to every Man according to his several ability, and straight-way took his Journey. Then he that had received Five Talents, went and traded with the same, and made them other Five Talents; and likewise he, that had received Two, he also gained other Two; But he that had re­ceived One, went and digged in the Earth, and hid his Lord's Money. After a long time, the Lord of those Servants cometh and Reckoneth with them: And so he that had received Five Talents came and brought other Five Talents, saying, Lord, Thou deliveredst unto me Five Talents, Behold, I have gained besides them Five Talents more. His Lord said unto him; Well done thou Good and Faithful Servant, thou hast been faith­ful over a few things, I will make thee Ruler over many things, Enter thou into the Joy of thy Lord. He also that received Two Talents, came and said, Lord, Thou deliveredst unto me Two Talents, Behold, I have gain'd Two other Talents besides them, His Lord said unto him; Well done Good and Faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things, Enter thou into the Joy of thy Lord. Then he which had received One Talent, came and said, Lord, I knew thee, that thou art an hard Man, Reaping where thou hast not sown, and Gathering where thou hast not strawed; and I was afraid, and went and hid thy Talent in the Earth: Lo, there thou hast that which is thine. His Lord answer'd, and said unto him, Thou Wicked and Slothful Servant, thou knewest that I Reap where I sowed not, and Gather where I have not strawed, Thou oughtest therefore to have put my Money to the Exchangers, and then at my Coming I should have received mine Own with Usury: Take therefore the Talent from him, and give it unto him which has Ten Talents; For unto every one that hath shall be given, and he shall have Abundance, but from him that has not shall be taken away even that which he hath: And cast ye the Unprofitable Servant into utter Darkness, there shall be Weeping, and Gna­shing of Teeth, when the Son of Man shall come in his Glory, and all the Holy Angels with Him, then shall He sit upon the Throne of his Glory, and before Him shall be gather'd all Nations, and He shall separate them one from another, as a Shepherd divideth his Sheep from the Goats, and He shall set the Sheep on his Right Hand, but the Goats on the Left.

Serious Reader, I have the rather repeated the Scripture at large, because of that great Strength it carries, me­thinks, to the Conviction, at least Confusion of that Nar­row [Page 36] Spirit, which confines the infinite Goodness of God, and renders him, whilst he is an Universal Creator, but a particular Benefactor, shutting up his Gifts within the straight com­pass of a FEW; representing him thereby, as partial, as some Parents, who they know not for what, beside their own unequal Wills, do frequently bestow their Favour (indeed the whole of their Affection) upon an Elected Dareling, to the manifest, though cause­less Neglect of the rest. But to speak the Truth of the matter, the Over-fondness some bear to their own Opinions, joyn'd with the Envy raised towards those who conform not to them, has so emptied them of all natural Affection, that looking up­on God in that condition they dare to think him as unnatural as them­selves; For my part, I have not a great while believ'd, but that it rather rise from an Unwillingness in some, that Dissenters from them should be saved (thereby endeavouring a Compliance upon Necessity) then that God had not been pro­pitious unto all his Creatures. For who sees not, who can or will see, that God is this Soveraign Lord, that he made Mankind to be his Servants, that these Three are representative of the whole, and to the End they might not be Unprofitable Ones, that he gave them Talents to improve against his Return, that is, against the Day of Recompence; for which they are accountable, that who improve their Talents may be rewarded, and they who make no improvement of their Talents, may be punisht with Eternal Separation from the Presence of God, and all his Holy Angels.

I will conclude with these Five Observations:

• 1. That God (though it be his Soveraign Prerogative, what he will give) has given a Talent out of his Celestial Treasury unto every Man and Woman.
• 2. That this Talent is in it self Sufficient; but as the best Corn, so this Talent, put up into a Napkin, must needs be Unpro­fitable; yet, that the Fault is in the Party Neglecting or Hiding of it, not in it self.
• 3. That those who improve not their Talent, are most apt to charge God with Reaping where he Sows not, as do those Profes­sors we have to do with; who make God to require an Account of all, and yet deny, in order to rendring up this Account with Joy, that he has given all a Talent Sufficient thereunto.
• 4. That the Eternal Estate of Men and Women, as Sheep and Goats, purely depends upon their Improving, or not Improving of that Heavenly Talent wherewith God has indu'd them.

Lastly, Neither is there any Shelter for these Parsimonious Men, or their Hide-bound Faith, under the Inequality of the [Page 37] Number of the Talents; for it is not, how many Talents are given, but what Improvement is made of what is given: Wherefore greater is his Reward, who makes one Talent Three, then his who of Ten, advances but to Fifteen; since the one makes but Half, whilst the other makes Treble Im­provement. Blessed therefore are you all, and will you assuredly be in the Day of the Lord's Recompence, who disregarding the Va­nities, Pleasures, Cares and Fleshly Religions of the World, dili­gently mind your own Talent, and are in the Pure Wisdom and Holy Counsel of the Lord, making your daily Improvement of the same, laying up Treasure in the High and Heavenly Place, that is Durable and Everlasting.

V. This reasonable Truth is yet further manifest, from the weighty Words of our Lord Jesus Christ; For every one that John 3. 20. doth Evil hateth the Light, neither comes to the Light, lest his Deeds should be reproved: To which I would add that of the Apostle, Whatsoever is reproved is made manifest by the Light. Certainly Ephes. 5. 13. then, unless Men will be so Unjust to God, as to think (con­trary to Scripture and Reason) He should let Millions of Men, and Scores of Generations live in Sin, without a Light to shew it them, or a Law to limit them; it must be yielded, that they had Light and Law in their Hearts and Consciences, by which they were Convicted of Sin; and such, as obey'd it, led to work Righteousness, since their Refusing to bring their Deeds to the Light, was not an Act of Ignorance, but Design; because they knew their Deeds would be Condemn'd, and they for them; which loudly asserts, that they both had a Light, and knew they had it, though they Rebell'd against it. And if I should grant, that whatever was reproveable, was not made ma­nifest unto them; yet this will no wayes hinder the Capacity of the Light to do it. 'Tis evident, That some things which the Gen­tiles did, were reprov'd, therefore they had the Light: And if they had it not in all the Extent of its Revelation, the Light was no more to be blamed, then that Guide, whose Passengers therefore could not arrive at their Journey's End, because they never would begin, at least proceed. Had the Hea­thens been Faithful to what they had of God in themselves, and not been blinded by the Vain Idolatries and Superstitious Tra­ditions of their Fathers, they had more fully known and learn'd the Mind and Will of their Creator; which some of those Gen­tiles notwithstanding did, as will yet further appear.

[Page 38]VI. Thus the Apostle Paul teaches us to believe, in that remarkable Passage of his in the first Chapter to the Ro­mans: For I am not Asham'd of the Gospel of Christ: For it is Rom. 1. 16, 17, 18, 19, 20, 21, 28. the, Power of God unto Salvation, to every one that believeth, to the Jew first, and also to the Greek. For therein is the Righteous­ness of God reveal'd from Heaven against all Ungodliness and Un­righteousness of Men, who hold the Truth in Unrighteousness. Be­cause that which may be known of God is manifest in them, for God hath shewed it unto them. For the Invisible Things of Him from the Creation of the World are clearly seen, being un­derstood by the Things that are made, even his Eternal Power and God-head, so that they are without Excuse; because that when they knew God, they Glorified him not as God, neither were Thank­ful; but became Vain in their Imaginations, and their Foolish Hearts were Darken'd. And even as they did not like to Retain God in their Knowledge, God gave them over to a Reprobate Mind, to do those things which are not Convenient.

These Notable Lines of that Great Apostle, give an apparent Overthrow to all Objections against, either the Universality or Sufficiency of the Light within; which will be further manifest, if the Reader be but pleas'd to observe these few Particulars. (1.) That in the Gospel of Christ is the Righteousness of God revealed, and that from Faith to Faith. (2.) That this Faith the Just have ever lived by, for he quotes a Time past, as it is written, which Writing was about 700. Years before he wrot that Epistle. (3.) That many had de­generated from the Righteousness of God, to wit, the Gentiles, into Ungodliness, against which the Wrath of God was re­vealed from Heaven. (4.) That they however, once knew the Truth. (5.) That they came to the Knowledge of this Truth from the Manifestation of God (who is Light) within; since what might be known of God was manifested in them, because God had shewed it unto them. (6.) That the Cause of their after Darkness, was their Rebelling against that Manifestation or Light, not Glorifying the God that shewed it to them, when they both saw it, and knew him so to do. Consequently, that God had given them Light Sufficient, both to know and obey him. And since they liked not to retain God in their Knowledge, the Deficiency was theirs, and not the Light's. (7.) If therefore their foolish Hearts were darkned, that is, by Disobedi­ence, it follows, that therefore that Darkness came by Sin into their Hearts, they had Light in their Hearts, or a Light [Page 39] within. 8) Lastly, If the Wrath was therefore revealed, because the hold the Truth in Unrighteousness, and when they knew God by that Manifestation of Light within, they glo­rified him not as God, but became vain in their Imaginations, and their foolish Hearts darkned; Then certainly, had they kept to that Principle, call'd the Truth, and the Manifesta­tion of God within, and preserv'd their Faith in God, as he had reveal'd himself to them; So glorifying him as God, and de­lighting to retain him in their knowledge; Not Wrath, but Mercy [...]nd Peace had been revealed from Heaven, as saith the same Apostle in his following Chapter, to them, who by pa­tient Chap. 2. 8. continuance in well doing, seek for Glory and Honour and Im­mortality, ETERNAL LIFE.

In short; This we may safely conclude, that the Righ­teousness [...] (in the Gospel of Christ, of which Paul was not ashamed) from Faith to Faith, by which Faith, he [...] the Just Ancients lived, or were accepted, is One in N [...]ture, though not in Degree with that TRUTH the Gentiles Apstatized from, and therefore lived without Faith, Righteous­ness or God in the World; for which the Wrath was re­veal [...]d; which had they lived up unto, glorifying God, as God, [...]ccording to the Manifestation of himself in their Hearts and Consciences, they would have had, not the Revelation of Wrath, but of the Righteousness of Faith, by which the Just in all Ages have liv'd [...]cceptably with God: For without Faith can no Man please God, in any Age; as without Holiness (that flows from true Faith) to Man shall ever see the Lord.

VII. And Lastly, I do earnestly intreat the Unpreju­dic'd Reader, to observe these two notable Passages, which with my Consideration of them, shall conclude the Scrip­ture-Proofs I have urg'd for the Universality of the Light, and Spirit of God, antecedent to Christ's Appearance in the Flesh.

Then Peter opened his Mouth, and said, Of a Truth, I perceive that God is no Respecter of Persons, but in every Nation, He that feareth him, and worketh Righteousness is accepted with him. For not the Hearers of the Law are Just before God, but the Doers Rom. 2. 13, 14, 15, 16. of the Law shall be justified: For when the Gentiles which have not the Law, do by Nature the things contained in the Law, these having not the Law, are a Law unto themselves, which shew the Works of the Law written in their Hearts, their Consciences also bearing Witness, and their Thoughts the mean while Accusing or Excusing one another, in the Day [Page 40] when God shall judge the Secrets of Men by Jesus Ch [...]ist, ac­cording to my Gospel.

These Scriptures are a severe Check to our Adversaries undervaluing Apprehension of the blessed Light of God, and that will appear in several particulars.

1. God is no Respecter of Persons in any Nation; from whence I honestly conclude, that all Persons and Nations were inlightned, as well Gentiles as Jews.

2. That here are Men (not of the Circumcision made with hands) who fear God, work Righteousness, and are Doers of the Law, not from any outward Obligation ( [...]or they had none) but the inward Work of the Law writ upon [...] Hearts; which is a Demonstration, that they had not only [...] Light as a Reprover, but as a Teacher and Leader, whereby th [...]y came to fear God, and work Righteousness, which is else-where said to be Eccles. 12, 13, 14. the Sum of the Matter, and whole Duty of Man: [...] then no [...] that fears God, works Righteousness, and keeps the [...] Law of God, as the Scriptures testifie some Gentiles to h [...]ve done, can be said to do so, and yet worship false Gods, or not ri [...]ht­ly Worship the true one, be void of the true Light, the most part of T. Hicks his 9th page, where he objects the [...] Ignorance of the true God, against the Sufficiency of the Light with­in, and a Challenge to us to produce one Instance amon [...] the ma­ny Thousands of Mankind that from the Light within, hath been reproved for not believing Jesus to be Christ, [...] as the smoak; For though perhaps he thinks, he may have done a great deal, in making that bold Demand of [...], yet I shall briefly tell him, that such as lived up most sincerely to the Light in their own Consciences, acknowledged most rea­dily, that glorious Appearance of Light in [...]hat Body then in the World. They were the great Pretenders to Scriptures, that would not come to Christ, the Traditional, Literal and Ordi­nance-Men that Rejected and Crucified him; and that had not both, Cornelius and the Centurion, with many others, been up­right Livers to the Light within, neither [...] Peter been so received by the one, nor Christ so follow'd by the other. But that measure of the Divine Light, which they had thitherto obey'd, as the more sure Word of Prophecy, lead them naturally, unto the Rising of the Day-Star, which, though a more glorious mani­festation, yet not of another Light, Life, or Spirit, then had ever been; for there are not two Lights, Lifes, Natures or Spirits in God, he is ONE for ever in himself, and his Light one in kind, how ever variously he may have declar'd himself [Page 41] or manifested it at sundry times of the World; His Truth is one, his Way is one, and his Rest one forever. But last of all, that which greatly joyes, is this, that the Narrowness of some Mens Spirits in this World, will not be found able to exclude vertuous Gentiles from their Reward in the other: But maugre all the Heat, Petulancy, Conceitedness, and Fleshly Boasting of Carnal Christians; such as fear God, and Work Righteousness, and are Doers of the Law, we are assured, shall be accepted with, and justified of God, in the Day that he will judge the Secrets of all men by Jesus Christ, according to Paul' s Gospel; and if any man bring another, let It be accurst; Amen.

I have here on purpose overlookt many very pregnant Instances both in the Old and New Testament (so call'd) for Brevities sake, in which the Righteousness of the Gentiles hath in several Cases more evidently appeared, then that of some of the Jews, and which undeniably testifies to the Suffi­ciency of that Light, they had, both to manifest that which was Good, from that which was Evil, and give an Ability to such as Gen. 20. 4. & 21. 22. truly minded its Illumination, whereby they were enabled to do the one, and to reject the other. Such were Abimelech, Cyrus, Darius, 2 Chron 36. 23. Ezra 1. 2, 3, 4, 5, 13. & 6. 3, 12. the Ruler that came to Christ, and many others, which I shall omit to mention more particularly; the chief Bent of my Mind being, to demonstrate the Truth of my Assertion, Dan. 6. 26, 27. from their own Writings.

CHAP. X.

HAving prov'd briefly, but truly from the Scrip­tures, that the Gentiles in general, were Illumi­nated with a Divine Light; I shall now make it my Business, to evidence the Truth thereof by most unde­niable, particular Instances, out of their own Writings. And because I am willing, my Defence of both, the Light within, and Those of them, who obey'd it, should turn to the clearest and best Account, I will endeavour to resolve the Whole [Page 42] into as plain a Method, as the Matter, and their Way of delivering it will allow me.

First then, from their own Authorities, I am taught to af­firm, that the Gentiles Believed in One, Holy, Infinite and Eternal God.

Secondly, That they did therefore so believe, because God had imprinted the Knowledge of himself in their Hearts; or in our Lan­guage, that he had Illuminated all Mankind with a Divine Light which, as conversed with, and obey'd, would lead to Eternal Happiness.

Thirdly, That they held, and practised high Sanctity of Life.

Fourthly, That they affirmed an Immortality of Souls, and E­ternal Rewards of Felicity, or Misery, according to Man's Obe­dience to, or Rebellion against the Eternal God his Creator: which Excellent Principles, true and clear, being the Result of their Discourse, on those Subjects, do worthily deserve, in my esteem, the Style of DIVINITY, which shall be the Deno­mination, I hope, I may without Offence bestow upon them in this Discourse.

That the Gentiles did acknowledge and believe, There was but One Supream God, that made all things, who is Infinite, Al­mighty, Omni-present, Holy and Good forever: I shall produce some of those many Authorities that aver the same; and accommodate it to such Scripture, as the Truth of them, as well as Practice of very Ancient Fathers will bear me out in.

I. ORPHEUS, as Old, as more then One Thousand Two Hundred Years before Christ, thus expresseth his Be­lief Clem. Alex. Strom. L. 5. of God: ‘ His Hand rea­ches He stretched-out his Hand over the Sea, Isa. 23. 11. — Sing Praises unto the Lord, to Him that Rideth upon the Heavens of Heavens, Psal. 68. 33. — For the Lord your God, he is God in Heaven above, and in the Earth beneath, Josh. 2. 11. Rev. 22. 13. to the End of the Sea, his Right-hand is everywhere, and the Earth is under his Feet. He is only One, begot of himself, and of Him alone are all things begot; and God is the First and the Last.’

Hereby not only telling us, there was a God, but attri­buting that Almighty Power and Omni-presence, which show, he meant no Statuary Deity, but the God that made the Heavens and the Earth.

[Page 43]II. HESIOD, ‘ Of God is God of the Living, and not of the Dead, Mat. 22. 32. — Now unto the King Eternal, Immor­tal, Invisible, the Only Wise God, be Honour and Glory forever and ever, Amen, 1 Tim. 1. 17. 1 Tim. 6. 16. — Thy Throne, O God, is for­ever and ever, Psal. 45. 6. Clem. Alex. Strom. L. 5. all, which do not Dye, thou art King and Lord; none can Contend with Thee concerning Thy Power.’

This Emphatically proves God to have been but One, and Omni-potent in their Belief.

III. THALES, a very Ancient Greek Phylosopher, tells Clem. Alex. Strom. L. 5. us; ‘That there is but One Thou art Glorious in Holiness, Exod. 15. 4. — God had Glory before the World began, John 17. 5. — The Lord Searcheth the Heart, and Tryeth the Reins, Psalm. 7. 9. — And tell unto Man his Thoughts, Amos 4. 13 — God is from Everlasting to Everlasting, God, Psalm. 90. 2. — With­out Beginning of Days, or End of Life, Heb. 7. 3. God, that he is Glorious forever and ever: And he openly con­fesseth, That he is called [...], HE WHO KNOWS HEARTS.’

Thales being demanded what God was, ‘ That (saith he) which has NEITHER BE­GINNING NOR END.’

Another asking, If a Man might do Ill, and conceal it from God?

‘ How, (saith he) WHEN A MAN THAT THINKS IT, CANNOT.’

‘Men ought to believe, saith DeLeg. 2. Cicero, in his Name, that God sees all things.’

IV. SIBYLLA, ‘There I alone am God, and besides Me there is not another. There is none other but One God, 1 Cor. 8. 5. Clem. Alex. Strom. L. 5. is One God, who alone is Infinite and without Begin­ning. —’

Again, ‘ Who can see No Man has seen God at any time, 1 John 4. 12. — Heaven is my Throne, Acts 7. 49. — The Lord's Throne is in Heaven, Psalm. 11. 4. And hear thou in Heaven, thy Dwelling-Place, 1 King. 8. 30. with Fleshly Eyes the Hea­venly, True and Immortal God, whose Seat is in the Highest of Heaven?’

This Sibyll is Aged above Two Thousand Years. The Question implies her Faith; that God was a Spirit, as Christ himself also testifies.

[Page 44]V. PYTHAGORAS, a Modest, but Diligent and Jamblich. Retired Man, in his Search after Heavenly things, saith, ‘ That it is Man's Duty to believe Thou must believe that God is; and that he is a Rewarder of them that fear him, Hebr. 11. 6. — For thine is the King­dom, 1 Chron. 29. 11. Mat. 6. 13. — Thou art Lord of Hea­ven and Earth, Acts 17. 24 — And the Government shall be upon his Shoulders, Isa. 9. 6 — Again, God is Light, and in him is no Darkness at all, John 1. 5 — I am the Way, the Truth and the Life, John 14. 6 — God is all, above all, and in all, Ephes. 4. 6. of the Divinity, that it is, and that it is in such a manner, as to Mankind, that it over­looks them, and neglects them not; for we have need of such a Government, as we ought not in any thing to Con­tradict; such is that, which proceeds from the Divinity: For the Divinity is such, that to it doth of Right belong the Do­minion of all. Again, God resembleth LIGHT and TRUTH. In another place, God himself inhabits the Lowest, and Highest, and the Middlemost; there is no Being nor Place without God.’ Just. Mart.

‘God is One; HE IS NOT (as some conceive) OUT OF THE WORLD, but entire within himself, A God nigh at hand, Acts 17. 27. Jer, 23. 23 — One God, who is above all, through all, and in all, Ephes. 4. 6 — God is Light; and upon whom hath not his Light arisen? 1 John 1. 5. Job 25. 3 — One God and Father of all, 1 Cor. 8. 6 — Now to the King Eternal, Im­mortal, Invisible, the Only Wise God be Glory, &c. 1 Tim. 1. 17. as in a Compleat Circle, sur­veying all Generations. HE IS THE SALT OF ALL AGES, the Agent of his own Powers, and Works; the Principle of all things; One Heavenly Luminary or Light, and Father of all things; Only Wise, Invisible, yet In­telligible.’

Which very Pathetical Account of the Divine Being, so correspondent with Scripture (yet he a Stranger to it) I mean the Words only; for the Matter in this Point, he weightily hits, deserves very Serious Consideration and Acknowledgment, from all, especially those who would not Narrow God's Mercies to their own Time or Party.

[Page 45]VI. To the same purpose speaks HERACLITUS, that sensibly Afflicted Philosopher, for the World's Impieties and I­dolatrics, whose very Sorrowful, yet sound & smart Expres­sions, show they came from a Mind deeply touch'd: In one of his Epistles to Hermodorus, his Friend, he thus seemeth after a while to address himself to Eutycles, and the rest of his Enemies, that Impeacht him for being an Enemy to their Stony Gods: ‘Thus I shall be condemned of Im­piety by the Impious. What thinkest thou? Shall I seem Impious to them for Dissenting from their Gods? If Blind Men were to Judge of The Heaven of Heavens cannot contain Thee. 1 Kings 8. 27. 2 Chron. 6. 18 — What House will ye build me? Acts 7. 49 — God dwells in the Light, 1 Tim. 6. 16 — To whom will ye liken God? what Likeness will ye compare unto Him? Isa. 40. 18, 25 — God is a Spirit, John 4. 24. Sight, they would say that Blindness were Sight: But O ye Ig­norant Men, teach us first, what God is, that when ye declare us to be Impious, you may be be­lieved. Where is God? shut up in Temples? O Pious Men! (he speaks Ironically, or by Contraries) WHO PLACE GOD IN THE DARK. You Ignorant People! KNOW YOU NOT THAT GOD IS NOT MADE WITH HANDS?’

This is a most Clear, and Ample Testimony against their Idols, mixt with a Religious Derision; yet qualified by a kind of Lamentation: Surely Heraclitus believed in God, yea, and that he was Light too, and such a one as should Clem. Alex. Strom. L. 2. never set; by whom he else-where says, ‘ He had over­come the Enemies of his Soul.’

VII. ANAXAGORAS, esteemed Noble by Birth, Lact. Fals. Rel. 1. 5. but more Noble for his Knowledge and Vertue, who was Master to Socrates, taught thus concerning God; ‘ That Cic. de Nat. Deor. 1. God is an Infi­nite But to us there is but One God, the Father of all, of whom are all things, 1 Cor. 8. 6. Where August. cir. Del. 8. wast thou when I laid the Foundations of the Earth? read on, Job 38. 4 — And the Earth was without Form: read the Chapter, in which is declared, God's Making and beautifying Heaven and Earth, and all Living Creatures therein, Gen. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. and so to the end. — Thou Lord madest the Heavens and the Earth, and all that in them is, Acts 4. 24. Selfmoving Mind; that this Divine, Infinite Mind is the Effi­cient Cause of all things; every thing beingmade according to its [Page 46] Species, by the Divine Mind; who, when all things were confusedly mingled together, CAME AND REDUCED THEM TO ORDER.’

Which doubtless is so true, that Anaxagoras had no small Share of true Light, to give this Account, of both God and the Creation: And indeed, his Memory was Celebrated by the Greeks, for having very much impro­ved that Discovery, they had concerning God and Im­mortality.

VIII. SOCRATES, that Good Heathen (if without Plat. phaed. Offence, to the Professors of Christianity, I may say it) not on­ly confesseth to ONE God, but I am of Opinion, they will think he gives good Reason why he doth so. He first layes down, ‘ That the Mind, which they frequently call God by, is the Disposer and Cause of all things.’

Or in other words of his thus, ‘God To these Nota­ble Arguments ur­ged for the Proof of a Divine Super-intel­ligent Being, and his Creation and Provi­dence, may well a­gree those Patheti­cal Expressions of Job, the Psalmist, and several Prophets, E­vangelists and Apo­stles; concerning, God's Creating the World, and upholding it to this day, his lay­ing the Foundations thereof; his Provi­dence over the Lil­lies and the Spar­rows; his bringing forth Fruits in due season; his Lights by Day, and by Night; that the Di­sciples should take no Thought what they shall Eat, and Drink, or put on; That there is a Spirit in Man, and the In­spiration of the Al­mighty gives Under­standing; and lastly, Can any hide himself in secret Places, and I not see him, saith the Lord, Jer. 23. 24 — No; If I take the Wings of the Mor­ning and flee to the ut­termost Part of the Earth, thou art there, Psal. 139. 9. — And by me Kings Raign, and Princes Decree Justice, saith God, Prov. 8. 15 — And is every-where, Josh. 2. 11 — And orders all, Wisd. 11. 20. & 12. 15 — There is but One God, and none else besides him. Eph. 4. 6 — In the begin­ning God Created the Heaven and Earth, Gen. 1. 1, 2, 3 — In him we Live, Move, and have our Being, Acts 17. 21 — Thus he Sees and Hears all, and is Every-where, Psal. 34. 9, 10, 11. is ONE, [...], PERFECT in Him-self, giving the Being and Well-being of every Creature.’

And this he giveth his Reasons for: Xen. me­mor. 1. ‘That GOD, Not CHANCE, made the World and all Creatures, is Demonstrable, from the Reasonable Disposition of their Parts, as well for Use as Defence, from their Care to preserve themselves, and continue their Species; that he particularly regards Man, in his Body from the Excellent Upright Form thereof, from the Gift of Speech; from Allowance [...], in his Soul, from the Excellen­cy thereof above others, both for Divi­nations, and Praedicting Dangers; that he regards Particulars, from his Care of the whole Species; that he will Re­ward such as Please him, and Punish such as Displease him, from his Power to do it, AND FROM THE BE­LIEF HE HATH IMPRINTED IN A MAN, THAT HE WILL DO IT; professed by the most Wise [Page 47] and Civilized Cities and Ages. THAT HE AT ONCE SEETH ALL THINGS, from the Instances of his Eye, which at once over-runs many Miles; and of the Mind, which at once considereth things done in the most distant Places. Id. eod. That God knoweth all things, whether they be SAID, DONE, or SECRETLY DESI­RED. Id. 4. That God takes Care of all Creatures is demonstrable from the Benefits he gives them, of Light, Water and Fire, Seasonable Production of Fruits of the Earth; That he hath particular Care of Man, from the Nou­rishment of all Plants and Creatures for Man's Service, from their Subjection to Man, though they Exceeded him never so much in Strength; from the Variety of Man's Sense, accommo­dated to the Variety of Objects, for Necessity, Use and Pleasure; from Reason, whereby he discoursed, through Reminiscence, from sensible Objects from Speech, whereby he communicates all that he knows, gives Laws and governs States. That God, notwithstand­ing he is Invisible, hath a Being from the Instances of his Ministers invisible also, as Thunder and Wind; AND FROM THE SOUL OF MAN, WHICH HATH SOMETHING WITH, OR PARTAKES OF THE DIVINE NATURE, in Governing those that cannot see it. Finally, THAT HE IS SUCH, AND SO GREAT, AS THAT HE AT ONCE SEES ALL, HEARS ALL, IS EVERY-WHERE, AND ORDERS ALL.’

So that here is both Socrates his Faith in God, and his Reasons for it; drawn from the outward Creation, and the inward Divine Sence, that from the Divine Instinct, or Nature, he receiv'd, in which he lived, and for which he willingly dy'd, as afterwards may be related.

[Page 48]IX. TIMAEUS Locrus, in his Work of Nature, thus Argumentatively expresseth himself in; ‘One Principle of all, is Unbegotten; for In the Beginning was the Word, and the Word was with God, & the Word was God, all things were made by him, &c. John 1. 1, 2, 3, 4 if it was Begotten, then were it no more that Principle, but that of which it were Be­gotten would be the Principle.’

Suitable to this saith CLEMENS ALEXANDRI­NUS, Clem. Alex. TIMAEUS affirms, namely, ‘ Hear, O Strom. L. 5. 2 King. 19. 19. — Mark 12. 32. — 1 Tim. 2. 5. Israel, the Lord thy God is One, and him only shalt thou Serve.’

Thus did he endeavour to Refute the Gentiles, and prove the Scriptures out of their own Writings. But again, ‘ That God is, and that he is a Spirit, De Anim. and that he is the AUTHOR Mund. God is a Spirit, John 4. 24. — God said, Let there be Light, and there was Light, Gen 1. 3 — He is the Father of Lights, Jam. 1. 17. of all Light.’Which how Sober and True it is, let the Scriptures here inserted te­stifie.

X. ANTISTHENES, one of Socrates's School, ex­pressing himself, as it were, Clem. Alex. Strom. L. 5 That thou mayst know, that there is none like Me in all the Earth, saith God, Exod. 9. 14. & 8. 10. — Who in Heaven can be Compared unto the Lord? who among the Sons of the Mighty can be Likened unto the Lord? Psal. 89. 6. by way of Paraphrase that Prophetick Saying; Whom have ye likened me unto, saith the Lord? thus speaks, ‘ He is like none, because no Man can know him from a Likeness or Image.’

By which we may perceive he did not believe him to be an Image, who could not be known by an Image, nor any thing that could be seen with Carnal Eyes: a Step beyond the Romanists, that teach the Knowledge of, as they darkly Fancy, by Images.

XI. PLATO, also Schollar to Socrates, and whom the Greeks for his Heavenly Contemplation, and Pious Life, surnam'd, Divine, gives us his Faith of God in these words, ‘ God is FIRST, ETER­NAL, I am the Alpha and the Omega, the First & the Last, Rev. 22. 13. Thou art the Ever­lasting God, Isa. 40 — The Way of the Lord is Per­fect, Psal. 80, 30. He is a Rock; his Work is Perfect; for all his Ways are Judgment; A God of Truth, and with­out Iniquity, Just & Right is he, Deutr. 23. 4 — For I am the Lord, Isa. 45. 5 — I Change not, Mal. 3. 6. INEFFABLE PER­FECT IN HIMSELF; that [Page 49] is, needing none, and ever Perfect; that is, absolute in all Times; and eve­ry way perfect; that is, absolute in eve­ry part, Divinity, Essence, Truth, Har­mony, Good: Neither do we so name these, to distinguish one from the other, but rather by them all to understand one. He is said to be GOOD, because he bestows his Benefits upon all, according to their se­veral Capacities, and so is the Cause of all Good; FAIR, because he is in Essence, both More, Better and Equal; TRUTH, because he is the Principle of all Truth, as the Sun is of all Light.’

‘Moreover, God not having many Parts, can neither be locally mov'd, nor alter'd by Qualities; For if he be alter'd, it must be done by himself, or some other; if by some other, that Other must be of greater Power then he; if by Him­self, it must be either to Better, or to Worse; both which are Absurd.’

From all these it Follows, That God is Incorporeal; and by all which it is evident, how True, and how Reaso­nable, and how Firm a Belief Plato had, of One Eternal Being and Father of all.

XII. And Lyricus MELANIPPIDES, praying saith: Clem. Alex. ‘ Hear me, O Father, thou Wonder of Strom. L. 5. Exod. 1. 15, 11. — Psalm. 136. 4, 5, 6. Men, who alwayes Covernest the Living Soul.’

This plainly preaches to us their Belief of One Eternal God.

XIII. PARMENEDES Magnus, as saith Plato in Clem. Alex. Sophista writes concerning God, on Strom. L. 5. Thy Throne is e­stablisht of Old, thou art from Everlasting, Psal. 93. 2. — Jehovah is Everlasting, Isa. 26. 4. this wise, ‘ He is not Begotten, neither is he lyable to any Death; like a Chain, whose Links are Whole & Round, and alwayes Firm, and Void of a Beginning.’

What was this, but the Eternal God, by whom all things were made, the First and the Last.

[Page 50]XIV. ZENO, a Grave and Wise Philosopher, who insti­tuted the Way of the Stoicks, but not of Vertue; both the Cy­nicks and Stoicks, mostly teaching such Doctrine as tended to good Life, may well be said to have been the Followers of So­crates, the ExcellentMan of his time, only they a little differ­ed themselves by some particular Severities too Voluntary, which the Mild, Serious and Unaffected Piety of Socrates gave them no Encouragement to, though none of them trod in a more Self-denying Path, then History tells us, he walkt in. This Zeno and his Disciples, were Vigorous [...]sserters of One Infinite and Eternal God, as by their Doctrines may appear.

Zeno tells us, ‘ That God is an Immortal Being, Rational, Laert. Perfect or Intellectual in Now to the King Eternal, Im­mortal, Invisible, the Only Wise God, be Honour and Glory for­ever, 1 Tim. 1. 17. — The Rich and Poor meet together, the Lord is the Maker of them all, Pro. 22. 2. Come now let us Reason toge­ther, saith the Lord, Isa. 1. 18. — Be ye Holy, for I the Lord your God am Holy, Levit. 11. 44. — One God and Father of all, of whom are all things, Ephes. 4. 6. 1 Cor. 8. 16. — Who is a God like Aristot. de Xen. unto thee? Exod. 15. 4. — The Almighty is Excellent in Power, Job 37. 23. — And his Kingdom rules over all Psal. 103. 19. Beatitude, void of all Evil, provident over the World, and things in the World; Not of Humane Form, MA­KER OF ALL, AS IT WERE, FATHER OF ALL. Again, God, and the Power of God, is such, as that it governs, but is not governed: It go­verneth all things; so that if there were any thing more Excellent, He could not possibly be God.’

This was Zeno's Faith of God, which I cannot be­lieve, that Tho. Hicks himself has so far abandon'd all Reason, as to censure for False, or Idolatrous, that he Taught It as well as Thought It. Let us hear some of his Followers,

XV. CHRYSIPPUS, also avers, as his Belief of a Laert. de Ira Dei c. 10. God, that the World was made by him; consequently he believed there was one: ‘For if Lord, thou art God, which hast made Heaven and Earth, and all that in them is, Acts 4. 24. God that made the World, Psal. 90. 2. — All Nations are unto God, but as a Drop to the Bucket, and the Dust to the Ballance. Isa. 40. 11, 15. (saith he) there be any thing which can procr [...]ate such Beings [Page 51] as Man indued with Reason is un­able to produce, that (doubtless) must needs be Stronger, and Greater, and Wiser then Man; but a Man cannot make the Celestial things, therefore that which made them transcended Man, in Art, Coun­sel, Prudence and Power; And what can that be but GOD?’

Thus far Chrysippus, the Stoick, in reference to God. But again,

XVI. ANTIPATER, a Famous, Serious and Accute Stoick, in his Discourse of God and the World, declares Plut. himself to us after this manner: Plat. phaed. God is a Spirit, John Antip. de Mund. l. 7. 4. 24. — In whom are hid all the Treasures of Wisdom & Knowledg, Col. 2..8 — Of the Incor­ruptible God, Rom. 1. 23. The Lord is Good to all, and his tender Mer­cies are over all his Works, Psal. 85. 9. — God is not far away from every one of us, Acts 17. 27. ‘We understand by that which we call God, A SPIRIT, full of INTELLIGENCE or WIS­DOM, a Living Nature, or DI­VINE SUBSTANCE, Blessed and INCORRUPTIBLE, do­ing good to Mankind, PRESENT THROUGH THE WHOLE WORLD; receiving several De­nominations from the DIVERSI­TY OF HIS APPEARAN­CES, and the various Operations and Effects of his Divine Power shewn therein.’

Which kind of Evangelical Definition may very rightly induce us to believe him, to have been at least of those who knew God; but we hope, not of those, who when they knew him, Glorified him not as God.

Indeed, what we have hitherto produc'd of them all, may worthily be accounted DIVINITY; and not the worse for being Gentiles, since God is also therein to be Admired; so Forceable, so True, and so Conspicuous are their As­sertions, and their Reasons for them; that who will yet be­lieve, there was not a Measure of the Eternal Fulness of all Di­vine Light shining in the Hearts of these Heathens, to give them the Knowledge of the Glory of the Only True and Invisible God; must not think it strange, if upon their own Principle of Incredulity, after all their Protestations for, and Professions [Page 52] of the Christian-Religion, any should believe them to be very Mahometans or Infidels; and that they are over-cast with the darkest Clouds of Envy and Uncharitableness: For my part, I am of the mind, that many Thousands of Christi­ans, at least so reputed (I mean not of the Rabble neither) believe not God so clearly, nor are able to give better Rea­sons for what they do believe of him, then these exhibited in this first part of the Gentile-Divinity.

Thus much concerning God, with respect to Himself, his Creation and Providence.

CHAP. XI.

IT will be now requisit, that I give an Account of their Belief in God, with respect to that Discovery he is pleased to give of himself unto Mankind, how, and where; which amounts to what is laid down in my Second Assertion. viz. That God Imprinteth the Knowledge of Him­self in the Mind of Mankind; or, that God's Way of Manifesting Himself to Mankind, is by Enlightning the Soul with his own Di­vine Light, which Obey'd, leads to Blessedness.

That this was their Doctrine, and the Ground of the Knowledge they had of God, be pleased to weigh these their following very plain, yet very weighty Expressions.

I. ‘The Mind, saith PYTHA­GORAS Tim. de De Anim. Mund. The Pure in heart shall see God, Mat. 5. 8. — He dwelleth in Immortality; no Mortal Eye can ap­proach or behold him, 1 Tim. 1. 16. One Thing have I desired of Thee, O Lord, to behold the Beauty of the Lord, Psalm. 27. 4 — The Things of God knows no Man, but the Spirit of God; but God hath Re­veal'd them to us by his Spirit 1 Cor. 2. 10, 11. & 1. 13. — Is Christ divided? 1 Cor. 1. 13 — And I heard a great Voice saying, THE TA­BERNACLE OF GOD IS WITH MEN. He that Overcometh shall Inherit all things: I will be his God, and he shall be my Son, Revel. 21. 3, 7. and his Disciples, onely seeth the ETERNAL GOD, the Ruler and Father of all things. — What greater Pleasure then to be­hold the Serene Aspect of God? — What things are agreable to God, Jambl. cannot be known UNLESS A MAN HEAR GOD HIMSELF. They mutually exhorted one another, not [Page 53] to Divide asunder the Jamblich. GOD THAT WAS IN THEM; for that it ought to be their Care, to Preserve their Union with God, and one with another. — Again, saith De Anim. Mund. Timaeus, one of the Exactest of that School; The most Excellent Thing the Soul is Awaken'd to, is her Guide, or Good Cenius (that is, a Measure of the Divine Light and Spirit) but if she be Rebellious to it, it will prove her Dae­mon, or Tormentor. But having over­come these things, saith Pythagoras, (to wit, Evils) thou shalt know [...], the Co-habitation or Dwelling together of the IMMORTAL GOD AND MORTAL MEN; whose Work is Life; the Work of God is Immorta­lity, Eternal Life.’

Thus far the Pythagoreans, and certainly far enough to prove the Assertion; for next to Hearing and Seeing God himself, his Dwelling in, and Tabernacling with Men, what is there of greater Spiritual Intimacy or Union? O the Folly and great Uncharitableness of those Professors! that exclude both such Men, and such Knowledge the Kingdom of God, because it is not deliver'd in absolute Scripture-Phraise, whilst it imports much of the very Substance of them, as to Divine Vision, Union with God, and Eternal Life. But to go on.

II. HIERON, that Ancient Philosopher, intituled the Universal Light shining in the Conscience, which wit­nessed, by its Reproof, against Evil; and if obey'd, led to Immortality, ‘A DO­MESTICK In the Beginning was the Word, and the Word was with God, and the Word was God, John 1. 1. — The Word is nigh thee, in thy Heart and in thy Mouth, Rom. 10. 8. I dwell in the High and Holy Place, with him also that is of a Contrite and Humble Spirit, Isa. 57. 15. — Ye are the Temples of God, and that the Spirit of God dwells in you, 1 Cor. 2 16. — Whatever may be known of God is manifested within, for God shews it unto them, Rom. 1. 19. GOD, or GOD WITH­IN the Hearts and Souls of Men.’

‘The Eternal Mind is God, MANIFE­STING HIM­SELF IN EVE­RY [Page 54] PARTICU­LAR OF US. God is that which in Mortal Men gives them to Know aright concerning God.’

Certainly these Gentiles had an high Veneration for that Light which manifested Darkness, who made it their Rule, their Guide, their Domestick God; they set him not at a Di­stance without them; but believed in him as God, the WORD; speaking to them in their own Consciences. In which respect the Minor Poets notably express'd themselves.

III. BYAS, Prince of his Country Pireen, being in­vaded Valer. Max. 7. 2. by Enemies, and several of the Inhabitants put to flight, with their greatest Wealth; and He being asked, Why he also carried not his Choisest Goods with him, he answered, ‘ I do carry MY Lay up Treasure in Heaven, where neither Moth nor Rust can Cor­rupt, nor Thief break through and Steal, Mat. 6. 20. — This Treasure hath God put into Earth­en Vessels, 2 Cor. 4. 7. — Fear not, for the Lord thy God it is that doth go with thee; he will not fail thee, nor forsake thee, Deut. 31. 6. — In all their Afflictions he was Afflict­ed, Isa. 63. 9 —. The Lord is a present Help in the time of Trouble, Psal. 46. 1. GOODS with me. HE BORE THEM (saith Valerius Maxi­mus) IN HIS BREAST, not to be seen by the Eye, but pri­zed by the Soul, inclosed in the nar­row Dwelling of the Mind, not to be Demolisht by Mortal Hands; WHICH IS ALWAYS PRESENT WITH THOSE WHO STAY, and NEVER DESER­TETH OR FORSA­KETH THOSE THAT FLEE.’

Certainly then, they thought this Divine Principle the greatest Treasure, the surest Companion, the best Comforter and on­ly Sanctuary of the Soul in greatest Extremities, induing it with Piety and Patience, and as what gave that Contentment, which was able to wade through the deepest Calamities.

IV. SOPHOCLES is also of that Number, that * Oedip. Tyr. bears Testimony to Divine Illu­mination. Shall not the Uncir­cumcision that is by Na­ture, if it fulfil the Law, judge thee, who by the [...]etter and Cir­cumcision dost trans­gress the Law. For he is not a Jew that is one Outward, im­plying such as keep the Law is one In­ward, Rom. 2. 27, 28. — And the Word of God (nigh in the Heart) shall abide forever, Isa. 40. 8. ‘ God grant (saith he) that I may alwayes be so happy, as [Page 55] to observe that Venerable Sanctity in my Words and Deeds, which is commanded by these NOBLE LAWS (speak­ing of the Laws written in Men's Consciences) which were made in Heaven; GOD IS THEIR FA­THER, NOT MORTAL NA­TURE, neither shall they ever be Forgotten or ABROGATED: for there is in them a Great God, that never waxeth Old.’

‘This is (saith he again) with re­spect to Man's Conscience, a Divine, a Sacred Good, God the Overseer.’

Certainly in themselves, very Seraphick Epithites, fraited with strong Faith of a God, and that Way of Inward Dis­covery, he is pleased to make of himself to Mankind. For Clem. Alex. Strom. L. 5. it was he that said, ‘Truly there is but One Onely God, who made the Heavens and the Earth.’

V. It is frequently said of SOCRATES, ‘ He had the Plutarch. de Gen. Socr. Guide of his Life Within him (which, it was told his Father Sophroniscus, should be of more Worth to him then 500. Ma­sters) he call'd it, His Good Angel or There is a Spirit in Man, but the Inspira­tion of the Al­mighty giveth Understanding. Job 32 8. 2 Tim. 2. 22, 25. — For as many as are led by the Spirit of God, are the Chil­dren of God, Rom. 8. 14. Spirit: that it suggested to his Mind, what was Good & Vertuous, inclin'd & dispos'd him to a Strict and Pious Life; that it furnisht him with Divine Knowledge, and very often impuls'd or MOVED HIM TO PREACH (THOUGH IN THE STEETS) TO THE PEOPLE; sometimes, in a way of Severe Reproof; at other times, to Information; and other­wise, gently to diswade them from Intempe­rance, Vanity of Life, particularly, from seeing of Playes, and to exhort them to Repentance, Reformation, and Self-Denyal, in hopes of Im­mortality.’

VI. PLATO In phaed. is not wanting to bring in his Vote, for further Confirmation of our Assertion, on the Behalf of the Gentiles: ‘ The Light and Spirit of God, saith he, are [Page 56] as WINGS TO THE God is Light 1 John 1. 5. — In thy Light [...] we see Light, Psalm. 36. 10 — God is not far from every one of us; for in him we live, move and have our [...]e­ing; for we are also his Off­sping, as certain of your own Poets have said, Acts 17. 27, 28. One of whom was Arabus, whom the Apostle quotes as speaking Truth, and imployes it against them, to prove a True God, and to introduce his Gospel; which if it shewed their Apostacy, it also implies, that there had been Heathens, rightly apprehending of God; else surely, the Apostle would never have cited the Po­ets Saying, for a Confirmation of his own Doctrine. SOUL, or as that which rai­seth up the Soul into a Sensible Communion with God above the World, which the Mind of Man is prone to slug or be­mire it self withal.’And adds Enead. 1. cap. 1. PLOTIN, a Fa­mous Platonist, ‘ God is the very Root or Life of the Soul.’Again, ‘ Man hath a Divine Principle in him, which ma­keth the true and good Man. And the Platonists in ge­neral, held Three Princi­ples to be in Man; the first, they called, [...], Mind, Intellect, Spirit, or Divine Light. The Second, [...], the Soul of Man. The Third they called, [...], the Soul's Image, which, say they, is her vital Energy upon the Body, and the Fe­minine Faculty of the Soul.’

By all which it is evident (though I could more abun­dantly prove from their many Writings) that they be­liev'd and held Divine Illumination and Inspiration, and that such a Principle resided in Man, even the Eternal [...], or Mind; which is to say in proper English, God Him­self, by which alone the Soul could become, what it ought to be to God.

VII. ‘CLEANTHES, the Stoick, alloweth not Mankind to be govern'd of right by the Dictates of their own Nature, which barely renders them Men, but by that Divine, Infinite and Eternal Nature, which is God, uni­versally defus'd or sown through the whole Race of Man, as the most sure and infallible Guide and Rule. To live (saith he) according to this Knowledge and Direction, is truly to live according to Vertue; not doing any thing For the Lord God is a Sun & a Shield: the Lord will give Grace and Glory: no good Thing will he with­hold from them that trust in him, and walk uprightly, Psal. 84. 11, 12. — For God hath shewed it unto them, Rom. 1. 19. that is forbidden. The Vertue and Happiness of a Man depends upon the close Correspondence of his Mind, with the Divine Will of him, who go­verneth the Universe.’

[Page 57]Again, saith the same Cle­anthes, ‘ THE KNOW­LEDGE OF GOD IS IMPRINTED UPON THE MINDS OF MEN.’

VIII. MENANDER, signifying God to be Good, Clem. Alex. saith, ‘ Every Man hath a good Daemon as soon as he is born, Strom. L. 5. an Holy Instructor in govern­ing A Manifestation of the Spi­rit is given unto every one to profit withal, 1 Cor. 12. 7. — One God, and Father of all, who is above all, and through all. — The Lord is Good unto all, Psal. 145. 9. of the Life; as that I may confess him to be an Evil Daemon, who hurts the Life of a Good Man.’Then subjoyns he, ‘That a Good God is in all, that God is perfectly Good, and that he is Good in all. Again, on another Occasion saith he, God, who is alwayes near, sees this; for God is not a God afar off.’

IX. PHILO, though a Jew born, yet a very Serious Leg. Alleg. and Refin'd Philosopher, gives us his Judgment in this Par­ticular L. 1. very positively, and to purpose: ‘ How should the Soul of Man (saith he) know God, IF HE DID NOT INSPIRE HER, AND TAKE HOLD OF HER BY HIS DIVINE POWER?’ The Things of God know­eth no Man save the Spirit of God, 1 Cor. 2. 11. — I will put my Law in their Minds and write them in their In­ward parts; I will be their God, and they shall be my People, Heb. 8. 10, 11.

Again, ‘That the Divine Reason we have from God, is an Infallible Law, not a Mor­tal Rule given, by this or that Mortal; NO LIFELESS PRECEPTS WRITTEN IN PAPERS, OR UPON PILLARS, BUT IM­MORTAL, being ingraven by the Eternal Nature IN THE MINDS OF MEN.’

This is an undeniable Testimony to the Law written in the Heart, as a more Excellent Dispensation, then that which is written in Paper, or engraved on Pillars, But further,

X. Nor is PLUTARCH wanting to the Proof of this Assertion, on the behalf of the Gentiles Divinity, who thus [Page 58] delivers himself, speaking of the Principle of God in the Conscience: ‘It is a Law (saith he) not written in Tables Plut. Dion. Prus. or Books, but dwelling in the Because whatever may be known of God is manifest within; for God hath shew­ed it unto them: but because they liked not to retain God in their Knowledge, God gave them up to vile Affections, Rom. 2. 19, 26, 28. Mind, ALWAYS AS A LIVING RULE, which never permits the Soul to be de­stitute of an interiour Cuide.’ Again, ‘To debase this An­cient Faith of Mankind, and Natural Belief, which is plan­ted in all Reasonable Souls, is to Overthrow the Strong and Everlasting Foundation of Vertue.’

Doubtless very Peremptory, Zealous and Sensible, doth Plutarch show himself on the behalf of an Internal, Divine Principle.

XI. But be pleased to hear what * EPICTETUS Dis. lib. 1. cap. 14. says in this Matter, whose Vertue was admirable in its time, and whose Memory is preserv'd in great Respect among many, who would think themselves much wrong'd, if they should not be accounted Christians. ‘ When you have shut your Gates (saith he) and made it all Dark Within; that is to say, are retired to your O Lord, thou hast searched me, thou understandest my Thoughts afar off. Whither shall I go from thy Spirit, Psal. 139. 1, 2, 7. own Dwelling, as alone, do not say that you are alone, for you are not alone, but GOD IS WITHIN: What need then is there of outward Light, to discover what is done, or to light to good Actions, who have God or that Ge­nius, or Divine Principle for your Light, as the following words do further import.’

But above all the Gentiles that have been mention'd, I mean in Point of plain and Positive Expression ( for I will prefer the Life of none before that Self-denying Martyr So­crates) let us hear with great Attention, what kind of Lecture SENEC A will read us upon the Subject handled; truly something very weighty.

XII. ‘The Multitude (saith SENECA) is the worst Argument; Let us inquire what is best to be done, not what most usually is done, and that may settle us in the Possession of Everlasting Happiness; not what is allotted by the Vulgar, the worst Interpreters of Truth; [Page 59] I have (saith he) a clearer and more certain Light, by which I may judge the Truth from We have a more Sure Word of Prophesie, 2 Pet. 19. — The Lord hath shew­edun to thee, O Man, what is Good, and what he doth require of thee, Micah 6. 8. — In him we Live, Move, and have our Being, Acts 17. 28. — Such as Men Sow, such shall they Reap, Gal. 6. 7. — That was the true Light, which Inlight­neth all Mankind, John 1. 9. Falshood, that which apper­tains to the Felicity of the Soul, the Eternal Mind will direct to; that was the Light doubtless Seneca meant — Senec. Epist. 41. Again, It is a foolish thing for thee to wish what by thee cannot be obtained. God is near thee, and HE IS IN THEE. The Holy Spirit SITS OR RESIDES WITHIN US; the Observer of our Good and Evil Actions; as he is dealt with by us, HE DEALS WITH US — But yet further, we have this great Gift, saith Sene [...], De Benef. c. 17. That Vertue (meaning the Principle, or God) hath sent her Light before into the Minds of all; for even they that follow her not, SEE HER.’ Where observe, Reader, how he con­fesseth to the Universality of the Light; yet lays the Fault of Rebellion against it, not (as T. Hicks doth) upon the Light, but such as refuse to follow it; implying their volun­tary Rejection of its Heavenly Discoveries. — [...] [...] Again, ‘Wonderest thou that Men go Behold, the Tabernacle of God is with Men, Rev 21. 3. — He that d [...]clareth [...] Man his Thoughts, the Lord, the God of Hosts is hi [...] Name. Amos 4. 13. — W [...]ite ye have the Light walk in the Light, that you may be the Children of the Light. God is Light, John 12. 26. 1 John 1. 5. to God? God comes UNTO Men; nay, which is more near, he cometh INTO MAN; and he makes the Heart of every good Man his Habitation. —’ Yet again hear him; [...]pist 8. ‘No­thing is closed from God, he is within our Souls, and he Cometh INTO THE MIDST OF OUR THOUGHTS. — And lastly, Epist. 31. Every Man (saith he) has God indued with that, which if he forsake it not, HE SHALL ARISE LIKE GOD.’

How much more weighty, O Sober and Impartial Reader, are these inward Doctrines of the Vertuous Gentiles, then the Ve­hement Clamours, and Uncharitable Exclamations of Emp­ty Christians against them. Men, that seem as if they were a [...]raid of nothing more, then inherent Holiness, though [Page 60] of Christ's working; reputing it a kind of Undervalue of his Blood, to feel the Only ( I mean the Inward) Benefit of it: accounting us the greatest Hereticks, for assenting to the greatest Truth; to wit, The Sufficiency of his Universal Light in the Hearts of Men to Salvation; challenging us to prove it by Scripture, or any Credible History; objecting the Hea­thens Ignorance and Idolatry against the Truth of its Discoveries and Efficacy of its Power. If we had not desended the Light's Sufficiency from these Authorities, then our Assertion had been declared infirm; with no small Shew of Triumph and In­sult; and now we have made good our Ground against their Objections, the next News I expect to hear from such as are Perverse among them, will be our Heathening, [...]r turning Heathens. But as all they could do, would not make us Christians, if Heathens; so neither can their Prejudice (being True-Spirited Christians) render us in their Sense Heathens with Sober and Impartial Persons.

CHAP. XII.

BUt as I have hitherto made evidently appear, both that the Gentiles Believed in One God, and had a very clear Apprehension of the Light, or Divine Principle placed in Man, from whom all Heavenly Knowledge was to be de­rived; and that this Divine Light, or Spirit, or Principle was by them asserted to be the most certain Guide, and infallible Rule of Faith and Practice: And further, that the Scriptures pro­duced abundantly verifie their Doctrines, as that due Comparison of them will evidence; so to the End these angry Men I have to do with, should not count it a Prophaning of holy Writ; or think that I am the only Man, that ever had that favourable Apprehension of these Gentile-Doctrines; I am willing to instance some of the most Primitive and Approved Fathers of the Christian-Church. And by a short view of what they believed in reference to the present Sub­ject, with their way of phraising such Belief, we may the more clearly perceive, how far those Gentiles are by them [Page 61] Reprehensible, either with respect to their Soundness in Judgement, or Expression; that if it be possible, we may remove all Pretence for Objection against the Universality and Sufficiency of this Blessed Light.

I. JUSTINUS MARTYR, whom * If Angry Tho. Hicks will please to inform himself of the Reasons that induced Justin to turn Christian, he will find the Light Within acknow­ledged to be the Efficient Cause thereof; for it was the Principle of God in his Conscience that continually plea­ded the Christians Cause within him, and who at last overcoming. Ju­stin Believes in Christ, and Dyes for him too. Now what Disgrace is this to the Light Within? Liv'd after Christ Ann. 123. 1543. years since. I therefore chuse to begin with, because from a Learned Philosopher, becoming an Honest Christian, and Constant Martyr (from whence he was sirnamed, Martyr) he could the better tell us the Diffe­rence of the Change: But so far was he from reputing the Principle of God with­in Men Hetrodox, or Inconsistent with the Purity of the Christian Religion, that with no small Earnestness, he therefore pleads against all Coercive Power upon Conscience, and the Pompous Worship of the Heathens, in their Temples (as his Apologies will inform us) because saith he, ‘GOD HATH BUILT TO Apolog. HIMSELF A NATURAL TEM­PLE IN THE CONSCIENCES OF MEN, as the Place wherein he would be Worshipped; and that there Men ought to look for his Appearance, and Reverence and Worship him’; or to that purpose.

II. To this doth CLEMENS ALEXANDRINUS, Liv'd after Christ 190. that Earnest Contender against the Apostate Gentiles, plain­ly assent, who often, but more particularly in these few Places following, recommends to us the Light, or Word Within. ‘It is the Voice of Truth (saith he) that Light will shine out of Darkness. Therefore doth it shine in the hid­den Admon. ad Gent. Part of Mankind, that is, in the Heart; and the Rayes of Knowledge break forth, making manifest, and shining upon the inward Man, which is hidden. — Christ's Intimates and Coheirs, are the Disciples of the Light,’

He further expresseth himself in another Place; ‘ Man cannot be void of Divine Knowledge, who Naturally, or as Strom. L. 5. he comes into the World, partaketh of Divine Inspiration; as [Page 62] being of a more Pure Essence, or Nature, then any o­ther Animals.’

And as assenting to the Doctrine of some Ancient Phi­losophers and other Heathen Authors (for against the Gentiles of his time, I suppose, he may make use of no less then about Two Hundred and Fifty) he doth very frequently attest, the Truth of the Doctrine of the Divine Light in Man, as Man's Concomitant, to all good Works; as one Passage eminently proves. ‘I earnestly exhort thee, because I would have thee saved, and that would Christ also, who Clem. Alex. in Admon. ad Gent. offers thee Life in one Word: But thou mayst say, What is it? IT IS THE WORD OF TRUTH, THE INCOR­RUPTIBLE WORD, WHICH REGENERATES MANKIND, AND LEADS HIM AGAIN TO TRUTH; the Spur that pricketh on to Salvation, who expel­leth the Destruction, chaseth away Death, and hath BUILT A TEMPLE IN MANKIND, THAT IT MAY PLACE GOD IN MAN.’

I know not any of the Ancients more profoundly read in the Doctrines of the Gentiles, then this Clemens Alexan­drinus; and who to prove the Verity of the Christian-Reli­gion against them, doth numerously cite, and insert the Writings of the more Venerable Heathens, and with the ve­ry Books of their Admired Ancestors, doth he accutely ar­gue the Unreasonableness of their Opposition to Christiani­ty, the very top of Vertue, and Perfection of Goodness; as did Christ, to prove himself the True Messiah, urge the Scrip­tures to those (pretended) great Believers in them, as an Aggravation of their Incredulity.

III. TERTULLIAN, then whom there was not any I ever read more sharp against the Dissolute Gentiles of his Liv'd Ann. 195. time (as his most quaint Apology for the Christians, and in it his severe Charge against their Enemies doth particu­larly assure us) thinks it to be neither Heresie nor Heathenism, as it is commonly understood, to believe and assert, ‘ That a Life, subject to the Holy Guidings of the Universal Light in the Conscience, is a kind of Natural Christianity, or, to be Naturally a Christian.’

And though in his Apology he stabs, with the sharpest Points of Wit, Reason and Truth, the Cause of Degenerated Philosophy, or rather those that were unmeritedly called Phi­losophers; [Page 63] yet he lays it still on the side of their great Aposta­cy from that Noble Principle, which worthily Renowned their Predecessors; the Being of whose Stock, and Assuming whose Titles alone, they Vainly esteem'd Warrant enough, for their so great Pretensions to Real Science; not unlike the Pharisees of the Jews, as hath already been observed.

IV. ORIGEN, who I may say was twice a Christian; Liv'd about Ann. 203. first, by Education, and next, by Choyce; a strong Defen­der of Christianity, as his notable Books against Celsus and others, do abundantly witness; treating of that Divine Light, with which God has illuminated Mankind, as his Universal Endowment, calls it, ‘ AN IMMUTABLE LAW, WHICH WITH THE KNOWLEDGE OF GOOD AND EVIL, IS ENGRAVEN UP­ON THE HEART, AND GRAFTED INTO THE SOUL OF MAN.’

V. LACTANTIUS, Scholar to Arnobius, who writ Liv'd about Ann. 315. smartly against the Apostate Gentiles, esteemed a good and acute Man, thus delivers himself about the Matter in hand: De Cult. Ver. ‘ THE LAW OF GOD (saith he) is made known un­to us, WHOSE LIGHT, like the STARS TO THE MARINER in the Night Season, clearly discovers to us THE PATH OF WISDOM: That Law is Pure and Unspotted Reason (not inconsonant with, nor unintel­ligible by Nature) DEFUSED THROUGH ALL THE WORLD; in it self UNCHANGEABLE and ETERNAL; which, that it may deter Man from Vice, doth faithfully by its INJUNCTIONS and PROHIBITIONS, DECLARE UNTO MAN HIS Lib. de Ira cap. 2. DUTY. — Again, The Way to ascend up to the House of Truth, IS TO BEHOLD WITHIN US, THAT THERE IS ONE MOST HIGH GOD, who made, and governs all things; that Christ is God's Ambassadour and Builder, sent unto Men, and as they re­ceive him INTO THEIR HEARTS, HE BUILD­ETH A DIVINE AND IMMORTAL TEM­PLE IN THEM.’

VI. But let us deliberately read, what the so much Liv'd about Ann. 325. admired ATHANASIUS says to the Gentiles, who did fre­quently [Page 64] cast out that (Vulgar) Objection to the Christians; How know you that yours is the Right Way?

‘The Way, whereby to attain to the Knowledge of God, IS WITHIN US, which is proved from Moses; Athanas. cont. Gent. who saith, THE WORD OF GOD IS WITHIN THY HEART; and from this Saying of Christ, THE FAITH AND KINGDOM OF GOD IS WITHIN YOU. If then, says Athanasius, the KINGDGM OF GOD BE WITHIN US, likewise are we able to under­stand the WORD or VOICE OF THE FATHER.’

Which Solid, Ancient and Great Truth, could not but highly aggravate the Blame of such, as were Infidel to it; because it was but the Doctrine of their Fam'd Philosophers more clearly and Scripturally exprest; as it doth abundant­ly testifie to us, upon which Ground it was, the Primitive Christians believed, and practised their Religion. Not Tra­dition, however Holy; but Sound Internal Conviction and Re­velation; from no Words Without, BUT THE ETER­NAL WORD OF GOD IN THE HEART; the great Discoverer of the Will and Way of God to Men: He that knows this Word or Divine Principle to raign in his Heart, knoweth the Kingdom of God come there, and his Will done, even the Sanctification of the Soul.

VII. CHRYSOSTOME also, is not wanting to a­scribe Liv'd about Ann. 3 80. some Honour to this Holy Light, we contend for; who not only confesseth the Light mention'd in the first of John, to be Christ, the Word-God, who inlightneth all Man­kind coming into the World, but also avers it to be of a Sa­ving Nature unto all who believe in it, and follow it; where­fore, saith he, ‘ Let none blame the Light they are not Saved, but their own Rebellion, who refuse to be saved by it.’ This he very solemnly calls, ‘A TEACHER OR INSTRUC­TOR, DWELLING IN MAN's NATURE, or that no Man is without a Teacher, to Instruct, Inspire, Help and As­sist him in what leads to Eternal Life’

I will conclude these Christian Testimonies with a Passage out of AUGUSTINE, not unsuitable to the Business in hand.

VIII. AUGUSTINE, in his Discourse on John, has Liv'd about Ann. 393. this very notable Passage, viz. ‘THAT GOD IS PROPERLY KING OF MINDS OR SOULS, be­cause [Page 65] when he is receiv'd in, he governeth by his Divine Power and Spirit in the Heart; therefore is not his King­dom after the Manner of this, World, BUT WITHIN; and much to this purpose.’

Again he Distinguisheth upon the Word REASON; ‘ There is a Superior and Inferior Reason, saith he, the Infe­rior is a meer Rational Creature, or that Understanding which distinguisheth a Man from a Beast; but the Supe­rior Reason is a LIGHT, or, as it were, a POWER in Mankind, DICTATING, REVEALING and IN­JOYNING DIVINE, ETERNAL and INTIRE­LY GOOD THINGS, as for Example, when it shall say, This is Sin, thou oughtest no to commit, but AVOID it; Why? Because it offends God.’

Thus far of Primitive Christian-Divinity, from about 132. years after Christ, to about 400. years after Christ; by way of Confirmation, of that Part of the Gentile-Di­vinity, which might with least Credit be imbraced; for to cite never so many Primitive Christian Authors, to prove a God, Holy Life, and the Immortality of the Soul, the other Points of Gentile-Divinity would look like Labour in vain, since none that believes them to have been Christians, ought to doubt of their holding these very things, which in a great mea­sure character'd them such; but that which is (though it should not be) the Wonder, is, to quote them in the Language of the so much, yet so undeservedly decri'd and abu­sed Quakers, viz. That not only the best Gentiles, but most approved Christians of the Primitive Times, Confess to a Di­vine Light, Principle, Word or Spirit in Man, whose Inspiration gives infallible Understanding, and as Man is guided by it, he shall be Recovered out of that Mire, Sin has stuck him in, and it will Free him from the Snares of Pleasures, Inlighten his Eyes, In­spire his Soul, and Lead him gently by the hand in the Way of E­ternal Righteousness; whose Reward from God will be Immor­tality and Eternal Life.

CHAP. XII.

IT may be now time, that I dispatch the other two Parts of the Gentile-Divinity, which I shall endea­vour with all convenient Brevity.

There are many Instances of their Pious Doctrine, and singular Examples of their Vertue; I will instance in a few, to convince, if I can, such as scarcely believe any Good of them, (and the rather (I fear) that they may not charge the Bad upon the Light) that their Doctrines and Practice, with respect to Good Living, were, and are very Commenda­ble and Approveable of all Good Christians.

I. PITTACUS Mitilenaeus, one of the Seven Wise Liv'd about the Year of the World, 3313. be­fore Christ, about 630. years which is 2330. years since. Men of Greece, as they were called, his Apophthegms were these:

‘What thou tak'st Ill in thy Neigh­bonr, Thou therefore which teachest an­other, teachest thou not thy self? Rom. 2. 21. Love thy Neighbour as thy self, I am the Lord, Levit. 19. 18. Finally Bre­thren, whatsoever things are True, whatsoever things are Honest, Just, Pure, Lovely, and of Good Report, think on these things, Phil. 4. 8. DO NOT THY SELF. — Re­proach not the Unhappy; for the Hand of GOD is on them. — Restore what is committed to thy Trust. — Bear Stob. 28. with thy Neighbour. — LOVE THY NEIGHBOUR. — Reproach not That's more then Tho. Hicks seems to do. thy Friend, though he recede from thee a little. — Acquire Honesty; Seek Obsequiousness; Love Discipline, Temperance, Prudence, TRUTH, FAITH, Experience, Dexterity, Society, Diligence, Oeconomy and PIETY.’

II. CHILON, another of them, he was so Just in all Liv'd at the same time. his Actions, that in his old Age he professed, ‘ He never had done any thing contrary to the Conscience of an Upright Man, Laert. only that of one thing he was doubtful; Having given [Page 67] Sentence against his Friend, according to Law, he ad­vised his Friend to Appeal from him (his Judge) so to preserve both his Friend and the Law. Agellius relates it Lib. 1. c. 3. thus; When his Lise drew towards an End, ready to be seized by Death, he spoke thus to his Friends about him: My Words and Actions in this Long Term of Years have been (almost all) such, as I need not Repent of, which perhaps you also know; TRULY, EVEN AT THIS TIME I AM CERTAIN, I NEVER COMMIT­TED ANY THING, THE REMEMBRANCE WHEREOF BEGETS ANY TROUBLE IN ME, unless this one thing only, which, whether it were done a­miss or not, I am uncertain: I sate with two others, as Judge upon the Life of my Friend; the Law was such, as the Per­son must of necessity be condemned, so that either my Friend must lose his Life, or some Deceit be used towards the Law; revolving many things in my Mind, for a Relief of a Con­dition so desperate, I conceived, that which I put in Pra­ctice, to be of all other the most easie to be born: Si­lently I Condemned him, and perswaded these others who judg­ed to Absolve him: Thus preserved (in so great a Business) the Duty both of a Judge and Friend; but from the Act I receive this Reader, this Refle­ction was not with­out Light, nor this Man void of a very Tender Conscience. Trouble, The Gentiles, who had not a Law, became a Law unto them­selves, doing the Things con­tained in the Law; their Con­sciences bearing Witness, and their Thoughts the mean while Accusing or Excusing, Rom. 2. 14, 15. that I fear it is not free from Perfidiousness and Guilt; in the same Business, at the same time, and in a pub­lique Affair, to PER­SIVADE OTHERS, CONTRARY TO WHAT WAS IN MY OWN JUDGEMENT BEST.’

Of his Apophtegms, or Sayings, these few are delive­red to us by Laertius. He said, ‘ Providence of Future Things collected by Reason, is To Depart from Iniquity is a good Understanding, Job 28. 28. the Vertue of a Man. Being demanded, wherein the Learned differ from the Un­learned? And the Hypocrites Hope shall Perish, Job 8. 13. he answered, In a Good Hope. What is hard? Why do you not rather take Wrong? 1 Cor. 6. 7. To conceal Secrets, to dispose of Leisure well, and be able to bear an INJURY; therefore said Chilon to his Brother, [Page 68] I CAN BEAR INJURIES, THOU CANST NOT; nor Tho.’ Hicks, I am sure, sor he is Angry where he sustains none; HIS WATER HAS NOT WASHT HIM SO CLEAN, AS THE LIGHT DID CHILON.

III. The Precepts of the Seven Sophists of Greece, in general; THALES, SOLON, PERIANDER, CLEO­BULUS, CHILON, BIAS, and PITTACUS (called seven Wise Men) collected by Sosiades, about 2300. years old.

‘ FOLLOW GOD; Obey the Law; WORSHIP Stob. 28. GOD; Reverence thy Parents, Suffer for Justice; Know thy self; Consider Mortal Reader, these weighty Say­ings are very Scripture it self, and that as well of the New, as Old Testament (so called) especially where Christ saith, SWEAR NOT AT ALL: though spoke about 700 years before he came into the World. things; Respect Hospitali­ty; Command thy self; Ho­nour Providence; USE NOT SWEARING; Speak well of that which is Good; As Tho. Hicks, John Bunion, J. Grigg, and other Rail­ing [...]epara­tists do the Quakers. Dis­parage none; Praise Vertue; Do what is Just; Abstain from Evil; Instruct thy Children; Fear Deceit; Be a Lover of Wisdom; Judge according to Equity; Curb thy Which T. Hicks can't do, neither to his Wife, & Family at home, nor his Friends, much less o­ther People abroad Tongue; Examine without Corruption; Do that whereof thou shalt not Repent; When thou hast sin'd, be Penitent; Confine thy Eye; Perfect quickly; Pursue what is profitable; Be in Childhood Modest, in Youth Temperate, in Manhood Just, and in old Age Pru­dent; THAT THOU MAYST DYE UNTROU­BLED.’

Thus far the Wise Men, which were therefore so call'd, because of their Extraordinary Vertue, and truly deserved the Name of Christian, and Vertuous, more abundantly then they, who have it.

IV. PYTHAGORAS very truly tells us, ‘ The Dis­course Stob. Serm. 80. of that Philosopher is Vain, by which no Passion of a Man is Healed.’ What serves the much Preaching of T. H. J. G. and J. B. then, who have not yet Cured them­selves?

‘All which is determin'd to be done, should aim at, and Jamblich. tend to the Acknowledgment of the Deity.’

‘ Endeavour not to Conceal thy Faults with Words, but to Amend them by Reproof.’

[Page 69] ‘This is the Principle, (saith Pythagoras) and the whole Life of Men consists in this, THAT THEY Let us hear the Conclusion of the whole Matter: Fear God, and keep his Commandments; for this is the whole Duty of Man, Eccles. 12. 13. FOLLOW GOD, and this is the Ground of Right Philosophy.’

‘ Purity is acquir'd by Ex­piations, and by Refrain­ing Pure Religion and Undefiled is, to keep himself Unspotted from the World, Jam. 1. 27. from Murder and A­dultery, and ALL POL­LUTION.’

‘We ought either to be Silent, or to speak things that are better then Silence.’ In this sense I fear, we may say, that Thomas Hicks has no Light in him.

‘ Temperance is the Strength of the Soul; for it is the Light of the Soul, clear from Passion.’

‘It is better to Dye, then to cloud the Soul by INTEM­PERANCE.’

[...]ythagoras returns not Re­proaches Who when he was Reviled, Reviled not again, 1 Pet. 2. 23. for Reproaches. Tho. Hicks and John Bunion Re­proach, when they are not Reproached. Behold the Diffe­rence betwixt an Heathen, and two Scolding Christians, but therefore no True Christians.

V. ANAXAGORAS held, ‘That CONTEM­PLATION Laert. OF GOD was the End of Li [...]e, and that Liberty, which proceeds from such Heavenly Meditation’

To one who blam'd him for neglecting his Country;

‘ WRONG ME NOT (said he) MY GREATEST CARE IS MY COUNTRY; pointing to Heaven.’

Suidas saith,

‘That he was cast into Prison by the Atheni­ans, for Introducing a New Opinion concerning God, and Banisht the City,’

though Pericles undertook to plead his Cause. Josephus saith,

‘That the Athenians believing the Sun to be God, which he affirm'd to be without Sense and Knowledge, he was by the Votes of a Few of them condemn'd to Death.’

However thus they writ upon his Grave, as Englisht by T. Stanley.

‘ Here lies, who through the truest Pathes did pass O'th World Celestial, ANAXAGORAS.’

Which was an high Testimony to his Good Life, and their Belief of his arriving at Immortality

[Page 70]VI. SOCRATES, ‘ Right Philosophy is the Way to Plat. Phaed. True Happiness; the Offices where­of The Fear of the Lord is the Begin­ning of Wisdom, Psalm. 111. 10. are two, To Contemplate God, and to Abstract the Soul from Corporeal Sense.’

‘To do Good is the best Course of He that will deny himself, let him take up his Cross, and follow me, Luk. 9. 23. Xen. Mem. 3. p. 780. Life.’

‘ Vertue is the Beauty, Vice the Defor­mity Clem. Alex. Strom. L. 5. of the Soul.’

‘Nobility is a good Temper of Soul Stob. 218. Reader, These sen­tentious Expressions to have every one of them a Scripture, would be tedious and superfluous; for they are almost Word for Word Scripture it self, as who knoweth Scrip­ture may plainly see. and Body.’

‘ The Best Way of Worshipping God is to Xen. Mem. 4. p. 803. Do what he Commands.’ An hard Say­ing to Professors.

‘ Our Prayers should be for Blessings Id. Mem. 1. 722. 4. 804. in general; for God knows best what is good for Us. GOD CONSI­DERS INTEGRITY, NOT MUNIFICENCE.’ This judg­eth Formal Christians, with their Exte­rior Worship.

‘The Office of a Wise Man is, to discern what is Good Id. Mem. 3. and Honest, and to shun that which is Dishonest.’

‘They who know what they ought So saith Christ, Mat. 7. 2. 62. 7. Ibid. to do, and do it not, are not Wise and Temperate, but Fools and stupid.’

‘Of all things which Man can call his, Apolog. Libanius saith, Socrates considered the SOUL to be Chief; and that HE ONLY IS TRULY The Pure in Heart shall see God, Mat. 5. 8. HAPPY WHO PURIFI­ETH THAT FROM VICE.’

He taught every where, ‘ That a Just Man and a Happy Clem. Alex. Str. 2. 417. Man were all one.’

He said, ‘He wondred at those who carve Images of Laert. Stone, that they take such Care to make Stones resemble Men, whilst they neglect, and suffer themselves to resemble Stones.’ He meant, they had Stony Hearts, as the Prophet expres­seth it.

Being demanded, who live without Perturbation? he an­swer'd, Stob. 46. ‘THEY WHO ARE The Fruit of the Spirit is Peace, Gal. 5. 22. Acts 24. 16. CONSCIOUS TO THEM­SELVES OF NO EVIL THING.’

[Page 71]Being demanded, whom he thought Richest? he answer'd, Stob. 40. ‘HE WHO IS CONTEN­TED But Godliness, with Content, is great Gain, 1 Tim. 6. 6. WITH LEAST; for Content is the Riches of Na­ture.’

Being demanded, what CONTINENCE is? he an­swer'd, Stob. 48. ‘GOVERNMENT OF CORPORAL PLEASURES.’

‘Good Men must let the World see, THAT Stob. 114. THEIR MANNERS This answers T. Hicks's Challenge about the Light's showing that State, if Christ had not said so. ARE MORE FIRM THEN AN OATH.’ Then there is a State of Integri­ty above Swearing, that by the Light Socrates had, he preferred before Swearing, as I may again observe. But to proceed, let us hear the Charge of his Enemies, and his Defence.

‘ Melitus, Son of Melitus, a Pythian, accused Socra­tes, Son of Sophroniscus, an Alopecian: Socrates viola­teth the Law, not believing the Acities which this City be­lieveth; BUT INTRODUCING ANOTHER GOD. HE VIOLATES THE LAW LIKE­WISE IN CORRUPTING YOUTH; THE PUNISHMENT, DEATH.’

The Charge is the same to this day; Good Men are made Offenders for a Word.

Soon after Anytus (who caused that Bill to be prefer­red Liban. Ap: p. 644. by Melitus, in that Socrates industriously assay'd his Over­throw, and the Rest of his Comical Associates; for they Nothing they could do was able to draw him out of his Endea­vours to detect the loose Co­medians, that sought therefore his Ruin. were Comedians) sent privately to him, desiring him to forbear the mention of his Trade; and assuring him, that he would thereupon withdraw his Action. But Socrates return'd him An­swer, ‘ THAT HE WOULD NEVER FORBEAR SPEAKING TRUTH SO LONG AS HE LI­VED; That he would alwayes use the same Speeches concerning him; That this Accusation was not of Force enough, to make him refrain from speaking those things, which he thought himself before oblieg'd to say.’ Again observe his Resolution.

‘It is likely, God in his Love to me, hath ordain'd, that I should Dye in the most convenient Age, and by the Gentlest Means; for, if I dye by Sentence, I am allowed the Benefit of the most easie kind of Death; I shall give my [Page 72] Friends the least Trouble: Further, If, when I give an Account of my Actions towards God and Men, the Judges think fit to condemn me, I will rather chuse to Dye, then to beg of them a Life worse then Death.’

‘Yet that I dye unjustly, it will not trouble 1 Pet. 3. 14. me, it is not a Reproach to me, but to those who condemned me; I am much satisfied with the Example of Palamedes, who suffered Death in the like manner; He is much more commended, then Ulysses the Procurer of his Death: I know, both future and past Times will wit­ness, I NEVER HURT OR INJUR'D ANY, but on the contrary have Advantag'd all that conversed with me to my utmost Ability, communicating what Good I could gratis, and not for Gain.’

‘I think it most Unbeseeming a Philosopher to Sell his Advice, and extreamly contrary to my Practice; sor ever since by God's Command, I first enter'd into The word Philo­sophy hath been other­wise appro­priated since those days, as ma­ny other words have been; for it then sig­nified a Love of Wisdom given by Pythagoras, which Wis­dom was the Way of Holy Li­ving, not Vain and Untoward Contests a­bout Inpra­cticable Things. Philoso­phy, I was never known to take any thing, but keep my Exercises in publick, for every one to hear that will; I neither Lock the Door when I Teach, nor go abroad to the Multitude, and exact Money of the Hearers, as some heretosore have done, and some in our times yet do.’

Was not Socrates then beyond the Priests of our Day, I mean as well some Creeping Non- Conformists, as any other, who make a Trade of it, and indeed it is their best. The Righteousness of this Heathen condemns their Mercena­ry Practice, who pretend to be Christian-Ministers; and gi­veth Proof of an higher State, then they have yet at­tained.

VII. ANTISTHENES, Institutor of the Cynicks, Laert. & Suid. in vit. Antish. as they were called, and Scholar to Socrates, taught, ‘That Vertue was the truest Nobility, Ye are an Holy Nation, a Royal Priesthood, 1 Pet. 2. 9. — And you shall be Kings, and Raign, &c. Rev. 1. 6. — Blessed are they who hear the Word of God, and keep it, Luke 11. 28. — Where is the Wise? where is the Scribe? where is the Disputer of this World? 1 Cor. 1. 20. that PIETY WAS A­LONE NEEDFULL TO LASTING HAP­PINESS. — That true Ver­tue stood not in Saying, but Do­ing that which was Good. — Not in much Learning, or many Words, but upright Actions. In short, that the Principle of Vertue is sufficient to what Wis­dom [Page 73] is needful, and that all other things ought to have reference thereto. That PIETY IS Put on the Brest - Plate of Righte­ousness, Eph. 6 14. THE BEST ARMOUR, and Ver­tuous Persons are alwayes Friends. That Vertue is an Armour, none can either pierce, or take from Good Men. He prefers a Just Man before his Neighbour, and good Women's Souls the same Priviledge to Vertue, with Men's. He accoun­ted Pleasures one of the greatest Mischiefs in the World; and being ask'd, what LEARNING was best? he answer'd, That which Unlearns Men Evil; for those, saith he, who Stob. would Live forever, must The Just shall live by Faith, Hab. 24. — Without Holiness no man shall see the Lord, Heb. 12. 14. have a Care that their Lives be Holy and Just in this World.’

IX. From DIOGENES, his constant Scholar and Friend, take this one very true and notable Saying. Of Spiritual Exercitation Laertius makes him speak to this purpose, in his Account of his Doctrine: ‘ That where Men's Souls are deeply and frequently employ'd in that Spiri­tual Retirement, and waiting for Di­vine They that wait up­on the Lord shall re­new their Strength, Isa. 40. 31. — The Se­crets of the Lord are with them that fear him, Psal. 25. 14. Strength; and are often exerci­sed in Meditation upon the Eternal Mind; HOLY REVELATIONS OR ILLUMI­NATIONS WILL OC­CUR, WHICH ENLIGH­TEN THE SOUL, AND ENABLE IT, THE BETTER TO LIVE, AND ACT VERTUOUSLY.’

X. ‘Nay, so greatly were the Piety and Wisdom of Valer. Max. 2. 10. XENOCRATES reverenc'd at Athens, about Four Cic. pro Bal. Laert. Hundred Years besore Swear not at all, was spo­ken Mat. 5. 34. by our Lord Jesus, that the Judges of that Place would not offer to put Xenocrates upon his Oath in an high Matter of Evidence, in case he would have Sworn; because they thought it an Affront to his Inte­grity, that his bare Word should not be prefer'd before all the Oaths of other Men; Dispensing, says Valerius Maximus, with that to him, they would not have Excused in one another.’ Which is no small Proof, that the LIGHT among the [Page 74] Heathens, impeacht Oaths in Evidence of Imperfection, as being but only Supplemental, or in the Place of Remedies, against want of Honesty; and obviously esteem'd it an higher, and more noble State, to arrive at the Integrity, which needs not the extraordinary and a frighting Obligation of an Oath, where meer Fear of the Curse, intail'd upon Perju­ry, and not an innate Faithfulness, most commonly extorts true Evidence; which is a sufficient Answer to T. H. how, and by what LIGHT we could have aim'd at that Perfection, or have known that Doctrine, had not the Scrip­tures been.

XI. ‘The Chief Good therefore, said ZENO, is to Cic. de Fin. 2. square our Lives according to the Knowledge given Rom. 2. 14, 15. us from the Eternal Being, when the Soul, entring into the Path of Vertue, walketh by the Steps and Guidance of right Reason, and followeth God.’ Which brings to my Remembrance these Stoical Maxims deliver'd by Laertius, Cicero, Quintilian, &c. and colle­cted by T. S. for us; charg'd upon Zeno, and his Disci­ples: some of which I had formerly an Occasion to menti­on in another Discourse. They are these:

‘A Wise Man is void of Passion.’ (Remember T. H. Laert. and J. B. unless you will renounce Patience, because an Heathen preferrs it) — ‘A Wise Man is Sincere. — A Wise Ibid. Man is Divine; for he hath God Stob. with himself: but a Wicked Man The Fear of the Lord is the Beginning of Wisdom, Job 28. 28. is an Atheist — The Wicked are contrary to the Good; God, he Laert. The Rulers take Coun­sel together against the Lord, Psal. 2. 2. is Good, so against God. — A Stob. Wise Man is Religious, he is Humble, He only is a Priest. — The Wisdom which is from above, is first Pure, then Peaceable, Jam. 3. 17. He only is a Prophet. — He Loves Laert. and Honours his Parents. — A Wise Man only is Free. — A Wise Man is void of Sin.’

Upon which I query, whether this amounts not to as much as what the Scriptures teach, and these here inserted tell you; That the Fear of the Lord is the Beginning of Wisdom, and to depart from Iniquity a Good Understanding?

But further, to the same Purpose; ‘A Wise Man Id. is Innocent. — A Wise Man is Free; Wicked Psal. 111. 9, 10. Men are Slaves. — Again, A Wise Man is Cic. Parad. [Page 75] only Perfect; for he wanteth no Vertue; a Wicked Stob. Man is Imperfect, for he hath no Vertue.’

Whereby it is evident, that the Wisdom they meant was Vertue, in Opposition to Vice, which they esteemed Folly, as doth the Scripture frequently; as much as to say, those who are thus Good, are only Wise.

Again, ‘ A Wise Man never Lyeth. — A Wise Man is Id. Peaceable, Meek, Modest, Diligent, Vertuous, Constant, and only is Incitable to Vertue; Fools are not.’

Where it is obvious, that by Fools they meant Wicked and Indocible People, who are Stiff-necked, Rebelling against God, not delighting to retain God in their Know­ledge.

XII. PLATO thus, ‘ To be like God, is to be HO­LY, Theatr. cap. 3. 10. JUST and WISE, Be ye Holy, for I the Lord your God am Ho­ly, Levit. 11. 44, 45. which is the End of Man's being born, and should be of his studying Philosophy; that Vertue and Honesty are all one; as saith Clemens Alexandrinus out of him.’

This, Reader, was the Doctrine; this the Study; and which is best of all, this was the Practice of many of the Ver­tuous Heathens; who became a Law unto themselves, bounding their Appetites, whether Corporal or Mental, within the approved Limits of an Inward Holy Guide, like Careful Mariners, steering the Course of their Lives by the Direction of that Heavenly Star, which in the Gentile-Night rise in their Consciences, to guide them unto a Blessed Immortality; which will be the Last Point of their Divinity, and then we close this Discourse with respect to them.

CHAP. XIV.

THat the Gentiles believed there was an IMMOR­TALITY, and that all Men should hereafter be Ac­countable for the Deeds done in the Body (a Point, but obscurely lay'd down, among the Jews themselves) be plea­sed to take these few insuing Authorities, as a Proof of what is asserted.

I. PYTHAGORAS, and the Pythagoreans, that they all held the Immortality of the Soul. Consider his and their Doctrine in the Point.

First, he said, ‘ That the Soul is Immortal.’ Plut. plac. 4. 7.

‘Next, That the Soul is Incorruptible, it never Dyeth; Stob. Phys. for when it goes out of the Body, it goes into Rev. 20. 12, 13, 14. Chap. 21. 7, 8. the other World, THE PURE TO GOD, THE IMPURE BOUND BY FURIES IN INDISSOL­VABLE CHAINS.’

Here IMMORTALITY and REWARDS are asserted.

‘But when a Man, who has lived Justly, dyeth, his Plat. phaed. Soul ASCENDETH TO THE 2 Cor. 5 8. PURE AETHER (or Heaven) and lives in the Happy Aevum (or Everlasting Age) with the Blessed.’

II. Ad Amph. HERACLITUS, ‘If my Body be over-press'd, it must descend to the destinate Place; Nevertheless, MY SOUL SHALL NOT DESCEND, BUT BEING A THING IMMORTAL, SHALL FLY UP ON HIGH TO HEA­VEN.’

[Page 77]III. EURIPIDES, a grave Tragedian, whose Work Clem. Alex. Strom. l. 3. was to undo what Wanton Comedians had done to undo the People, speaks thus: ‘ Who know­eth, 2 Cor. 5. 8. Philip. 1. 21. whether to Dye be not to Live, and to Live to Dye.’

Surely he said so not out of any Distrust of Immortality, but in Belief of it, and that Reward which would attend Good Men.

IV. SOCRATES, ‘The Body being Compounded, Plat. Phaed. is Dissolved by Death; The SOUL be­ing Eccles. 12. 7. Simple, PASSETH INTO ANO­THER LIFE INCAPABLE OF CORRUP­TION.’

‘THE SOUL OF THE GOOD AFTER Idem. DEATH ARE IN A The Sheep on the Right Hand, and the Go [...]tes on the Lest, Mat. 25. 31, 32, 33. HAPPY ESTATE, UNI­TED TO GOD IN A BLESSED IN ACCESSI­BLE PLACE; THE BAD IN CONVENIENT PLACES SUF­FER CONDIGN PUNISHMENT.’

This puts the Case, of the Sufficiency of the Light, to dis­cover Immortality to the very Heathen, out of all doubt, and not only so, but Rewards too; since we have them, here, believing, THE RIGHTEOUS SHALL BE SA­VED, AND THE WICKED DAMNED. This made Socrates so chearful at his Death, something of which I think fit here to insert.

‘Truly, did I not believe, I should go to the Just God, and to Men better then any Living, I were inex­cusable 1 Cor. 15. 28, 29, 30, 31. [...]or contemning Death; BUT I AM SURE TO GO TO GOD, A VERY GOOD MASTER, and hope to meet with Good Men; AND AM OF GOOD COURAGE, hoping that SOMETHING OF MAN SUBSISTS AF­TER DEATH; AND THAT IT IS THEN MUCH BETTER WITH THE GOOD THEN WITH THE BAD.’

‘When he had made an end of Speaking, CRITO (one of his Followers) ask'd him, what Directions he would leave concerning his Sons, and other Affairs, and if they could do any thing that might be acceptable to [Page 78] him? I desire no more (saith he) then what I have of­ten told you, If you take Care of Your selves, whatsoever you do, will be acceptable to me and mine, though you promise no­thing; if you Neglect Your selves and VERTUE, you can do nothing acceptable to us, THOUGH YOU PROMISE NEVER SO MUCH. That, answer'd CRITO, we shall observe; But how wilt thou be Buried? As you think good (saith he) IF YOU CAN CATCH ME, and that I give you not the slip. Then with a Smile applying himself unto us, I cannot perswade CRITO (saith he) that I am any thing more then the Carkase you will anon behold; and therefore he takes this Care [...]or my En­terment: It seems, that what even now I told him, that as soon as I have taken the Poyson, I SHALL GO TO THE JOYES OF THE BLESSED, hath been to little purpose; He was my Bail, bound to the Judges [...]or my Appearance, you must now be SURETIES to him, that Observe Socrates his Distinction betwixt be­ing Dead & Departed. I am DEPARTED; Let him not say, THAT SO­CRATES IS CARRIED TO THE CRAVE, OR LAID UNDER GROUND; for know, dear CRITO, such a Mistake WERE A WRONG TO MY SOUL; be not dejected, Tell the World, MY BODY ONLY IS BURIED, and that after what manner thou pleasest. Yet (saith SOCRATES) I may pray to God, and will, That my Pas­sage Acts 7. 60. hence may be Happy, which I beseech him to grant; and in the same instant drank it off easily, with­out any Disturbance.’

‘This (saith Plato) was the End of the Best, the Wisest, and most Just Men. A Story, which Cicero professeth he never read without Tears.’

This ends Socrates upon the present Subject; and Happy Man was he, to make so happy an End, as to Dye for the only true God: he had great Reason to believe (maugre the Envious Uncharitableness of T. H.) that he would Re­ward him, when it shall be said to many Bawling pretended Christians, Depart from me; I know you not: for as Men Sow, so shall they Reap in the Day of God.

I need not to tell the World, that Plato, and other Heathens, have written accurately upon that Subject, when it is so Notorious: Wherefore to close up my Testimonies upon this Head, and whole Discourse of Gentile-Divinity, [Page 79] I will present the Reader with two short Passages, one of the Pythagoreans; the other from Virgil, thus tran [...]lated to H. Mor. Des. Phil. Cab. c. 3. my hand (only a little varied) by an Ingenious Author.

V. Donec long a Dies perfecto temporis Orbe Concretam exemit Labem, purum (que) reliquit Aethereum Sensum, at (que) aur ai simplicis ignem.

To which agrees that Golden Distick of the Pythagoreans, as it hath been called.

VI. [...] Rev. 22. 5. [...]

The Greek has it, as Immortal Gods. Which Hierocles interprets thus: Herein shall Good Men resemble the Deity, that they shall be Immortal, like God himself.

Thus Reader, have I given thee a very true Account of the Gentile-Divinity, what was the Faith, what the Practice, and what the Prophecy and Hope of many Gentiles through this Light Within, each of which had numerous Fol­lowers.

Observe, They began where Jews and Christians begin, that is, WITH GOD; and they end with what they confess to be theirs, namely, a State of Immortality, in which every one is Rewarded according to their Works: Only they are thus far to be Commended before either of them, (if we consider many of our Times) That they were more Certain, Plain and True in their Acknowledgment of a Divine Light, Law, or Principle in Man, which obey'd, supply'd then with dayly Wisdom and Strength, and fi­nally led to God: And also were more Just to their Faith, [Page 80] by a Life excelling theirs in Vertue and Self-Denyal. And certainly, in that Great and Terrible Day, when God will judge the Secrets of Men by Jesus Christ, according to Paul's Gospel, will such Pious Gentiles, who knowing God, they Glorified him as God, and Conscientiously did the Things contain'd in his Law, be finally Acquitted and Rewarded.

CHAP. XV.

OVer and above what I promised, being rather wil­ling to Err on that End, if yet it be Erring; I shall briefly observe two things greatly importing our Defence of the Light, and the Satisfaction of our Adver­saries, if it be true that they query to be satisfied.

1. That the Testimony of Socrates and Xenocrates about Swearing sufficiently prove to us, that by the Light they had, they saw a State above Swearing, or a Righteousness ex­celling that of the Legal Jews, which manifestly corre­sponds with what Christ said; who above Four Hundred Years after them taught, as what Purely became the Evangelical Righteousness, SWEAR NOT AT ALL.

2. That though their Light did not tell them the ex­press Names Christ should be called by, yet they Fore-saw and Prophesied of his Coming, and how he should come of a Virgin, and what both he was, and the Work he came to do; which the Names given of the HOLY GHOST did strictly import or signifie. Neither is it the knowing so many Let­ters, Syllables, or Words that gives true Knowledge, or Sal­vation, but the Experiencing him to be that which he is, and wherefore he is so denominated: for to that End came He into the World. Christ signifies Anointed; with respect to that peculiar Manifestation. Jesus a Saviour, for he should save his People from their Sins. Emanuel, which is to say, God [Page 81] with us, &c. that in this Sense he was Prophetically held forth by the [...] through that Measure of Light they had: Hear Plato and Virgil.

Marcil. Ficinus, who writ the Life of that Great Gentile, tells us among many other things, that, ‘Being very seriously askt by some that visited him, as the last thing they had a Mind to be informed about, HOW LONG MEN SHOULD ATTEND TO HIS WRITINGS? Of which he seem'd so cheery, Living and Dying in the Belief of what he recommended to the World, He solemnly answer'd; TILL THAT MORE HOLY AND DIVINE PERSON SHALL APPEAR TO VISIT THE WORLD, WHOM ALL MEN OUGHT TO FOLLOW.’ At once, both believing such a one to appear, and then forbidding all to prefer that lesser Discovery he had given the World, through the Improve­ment of his Talent of Light, to that greater Manifestati­on, which that Divine Person would bring with him into the World; as if he had said: Mine may help you with respect to that Knowledge which is your Duty in this Ge­neration, and so direct to him that afterwards shall come; but I am not He, neither do I believe this the most excellent Dis­covery that can be made: but as the lesser Light may point to the greater, and is at last swallow'd up of it; so can I only point at him, and when he is come, all I have done must yield to him: for I declare, that all ought to follow him; for, in fol­lowing him, they will obtain Eternal Blessedness.

Let us now see what Virgil will add to this Matter, as See Const. Orat. in Eus. translated in Eusebius.

Jam nova Progenies Coelo demittitur alto. Isa. 2. 2, 3, 4, 5.

And in his Bucolicks:

Sicelides Musae paulo majora canamus.

And what be they?

[Page 82] Ultima Cumaei venit jam Carminis aetas.

This Cumea (so called of her City) was a Sibyl, who liv'd about 600. Years before Christ, and prophesied of him.

Virgil writ these Verses about Forty Years before Christ was born. I query if the Jews themselves had so posi­tive a Sence of the Messiah's Coming. But to proceed.

This is a direct Prophecy of the Marvellous Concepti­on, that he should be born of a Virgin, and the Good that would redound to the World thereby, as he further addeth.

The Birth of that most happy CHILD, by whom The Iron Age shall end, and Golden come, Chap. 9, & 10. Chast Lucina favour —

The Goates shall bring their Udders Milk-fill'd home, And th' gentle Flocks great Lyons shall not shun.

Hinc ubi jam firmata virum te fecerit aetas.

Now let any tell me, if this be not a most Pathetical Account of the Vertue and Power of Christ, and the very End of his coming into the World, as by a Comparison of it with Scriptures in the Margent will plainly appear.

Et durae quer [...]us sudabunt roscida mella.

Thus, to say no more, though much more might be said, of this kind, have Heathens by the LIGHT, we have been hitherto defending, not only fore-told Christ's Appea­rance, [Page 84] but the very Work, for which he did come, and from whence he received those peculiar Names of Christ, Jesus, Emanuel, the Restorer of Breaches, Redeemer, Saviour, &c. So that I hope, our Adversaries will either disprove these Writings, or confess that the Light God gave to the Gentiles, they receiving it, was sufficient, and that by it they had some of them a Sight of Christ, with respect to the great Performance, for which he was so named.

I have omitted any mention of those Sibylls, so much believed in by Justin Martyr, Tertullian, Clemens A­lexandrinus, and abundance of the Ancients, for David Bloudell's sake, an accurate French-Man, who indeavours to prove the Books that go under their Name, to be an Imposture writ since Christ, by some affected to [...]hristianity, to promote it with the Gentiles; and therefore no true Pro­phecyes of his Coming; though he grants, Sibylls there were of old, and Excellent Things they wrote, but that they were burnt in the Capitol of Rome several Hundred Years before Christ came in the Flesh, and scattered Remnants onely extant, yet among them enough will be afforded, as Vir­gil from the Cumean already mention'd, whereby to prove the great Fore-sight some of the Gentiles had of Christ's be­ing Conceived by the Holy Ghost, Born of a Virgin, and finally, Coming in the Flesh for the Salvation of the World: And which is more then any before Virgil had done; the Time when? namely, WITHIN THAT AGE, which was the Reign of Augustus Caesar, in the beginning of which Virgil wrote, and about the End of which Christ was Born.

CHAP. XVI.

BUt that I'may provide against both Ignorance and Malice: Let none unworthily infer from hence, that I prefer the State of Gentilism before the State of Christianity; No, nor yet so much, as that I intend to e­qual it to that of the Jews, to whom pertained the Adoption, [Page 85] Glory, Covenant, and the giving of the Law, whose were the Fathers, and of whom Christ himself came after the Flesh, who is God (the only God) over all, Blessed forever, Amen.

For this let all know, that far greater were the Privi­ledges that both Jew and Christian were blessed with, then those of the Ancient Gentiles. God gave the Jews what the Gentiles had, but he was not pleas'd to endow the Gentiles, with all that he freely bestowed upon the Jews: Yet that he gave them what was sufficient to Godliness is altogether as certain; For the Difference lay not in the Root of the Matter, but only in some Extraordinary Helps, and several visible Ser­vices, Figurative of a further Glory.

The Word nigh in the Heart (of which Moses testified) was not the only Priviledge of the Jew, but of the Gen­tile also. The Spirit of God strove as well against the Gentile as the Jewish Man; And God himself declared Isa. 1. 12, 13, 14, 15. their New Moons, Solemn Assemblies, Sabbaths, &c. to be an Abomi­nation; and bid them, cleanse themselves, and put away the Evil Ezek. 18. 31, 32. of their Doings; and that they would make them a new Heart, and a new Spirit: intimating, that though he did attend their Childhood with many Helps that were wanting to other Nations, yet he required Fear, Purity and Righteousness, as the most essential thing of all other; which, because it was required of the Gentiles as well as Jews, and that ma­ny Gentiles believed so, and accordingly lived, unto which, declaring they were inclined by that Spirit, which (Job sayes) is in Man, and that Inspiration of the Almighty which gives Understanding; I cannot in Justice but conclude, they wanted not the Ground-work any more then did the Jews. So that the Sum of what I have been urging is but this; and thus much it is, That though God was more Beneficent to the Jew (especially to the Christian) then the Gentile; and consequently that as the Jew had those Assistances the Gen­tile had not, so the Christian-Dispensation is the Perfection of the Divine Light, Life and Immortality, more weakly seen, both by Jew and Gentile; Yet also, That God did communi­cate to the Gentiles such a Measure of his Divine Light and Spi­rit, as diligently adhered to, and faithfully sollowed, was suffi­cient to their Salvation, from Sin here, and confequently from Wrath to come: And that they themselves did so Believe, Teach, Live and Dye, in perfect Hope and full Assurance of Eternal Re­compence, in a State of Immortality. And though I will not be so strict in my Opinion of the best Gentiles, as to deny [Page 86] there might be some Self-Mixtures from Temper, Educati­on, or otherwise; yet I will also boldly affirm, that as the Light they had was sufficient in it self to their Salvation (of which their Life and Doctrine are a notable Demon­stration) so they had some of them a glimmering Prospect and bold Belief of as high a State of Purity, Glory and Im­mortality, as Man's Nature is well capable of attaining to. Let thus much suffice (whether T. Hicks be pleased, or not pleased) in Defence of the Universality and Sufficiency of the LIGHT, at least with respect to the Gentiles Divinity; and a round Answer to the Clamours of our many Adver­saries against the Light's Sufficiency to discover Sin, and convert from it.

CHAP. XVII.

BUt because I am yet to expect Doubters about the Light, who rather strive how to oppose it by their Notions, then believe and obey it. I will sup­pose that some may (as indeed doth T. Hicks, J. G. and almost all who have writ against us) yet object:

Certainly this Light Within can be at most but the Objection. Law in the Conscience, answering to the First Covenant; For here is scarce any mention made of Christ in this long Discourse; and if this Light were Christ, as is af­firmed by you Quakers, then how comes it, that he was not so called of Old by the Jews and Greeks? and why typified out to come, when he was come before, and whilst typified? And further, In what Sense can he be understood to bear our Iniquities, and Men and Women to be saved by his Blood, if this Light be the Saviour, Mes­siah, Christ, &c. as you believe, and endeavour to maintain now in the World?

[Page 87]This Objection, I suppose, the Reader will allow to be the most weighty made against our Principle, and that I have dealt more fairly by our Adversaries (especially by that Un­just and Malicious Man T. Hicks) then they have dealt with us in his abusive and impertinent Dialogue; since I have here laid down the Strength of their Objection, and the whole Scope and Intendment of his 8, 9, 10, 11, & 12. pages against the Light. To all which I thus answer, in the Fear of God & Spirit of Moderation. The Objection consists mainly of these Four Parts; The First, relating to the Light's being but the Law, not the Gospel. The Second, to the Light's never be­ing called Christ by Jews or Greeks. The Third, to Christ's being typified, and yet in Being at the same time. The Fourth, to Christ's Blood, the Bearing our Sins, and which way this could be appropriated to the Light, and not do Injury to the Holy Man­hood.

First then, I shall answer to that Part of the Obje­ction which concerns the Light's being but, or no more then the Law.

I do thus far agree, That the Light is the Law; but that it is not therefore in any sense the Gospel, I also deny, yet not in that Capacity wherein it is the Law; for as in that state it cannot justifie, so it would be to say, it is the Law, and it is not the Law. I say then, that the Light may be both, in reference to a two-fold Manifestation.

Where there is no Law there is no Transgression. It might as well have been said (since they themselves confess it to be the Law) That where there is no Light, there is no Transgression; and the rather, because whatever is reproved, or Sinful, is made manifest by the Light; therefore, since all have transgrest, all have Light, and ever had: In this State then it is a Law, which justifies none; for whoever is in that which is reproveable, is under Condemnation from the Law, or the Reproving Act of the Light. But again, Such as by unfeigned Repentance come to turn unto the Light, they are herein justified in a two-fold Sense (and I so speak for the sake of the Simple, beguiled by a wrong Apprehensi­on of the Word) First, In that God acquits for his Name's sake, who is Merciful, Pardoning Iniquity, Trans­gression and Sin, all that Repent with Unfeigned Repentance. Secondly, In that he accepts upon the Renewal and Conti­ [...]uance of the Creature's humble and sincere Obedience. [Page 88] Neither are such properly come to the compleat Sonship; they are but on their Journey, they must give good Proof of their Fidelity, Diligence and Loyalty to God, as Servants, before there be a Receiving of them into that ex­cellent State of Sorship which never goes out of the Fa­ther's House [...]. This is clearly distinguisht, and weightily exprest by the Apostle Paul to the Galatians, The Heir, sayes he, whilst [...] Age, differs not from a Ser­vant, but is under Tutors until the time [...]pointed of the Father; even so we, when we were Children were in Bo [...]dage, under the E­lements of the World: therefore the Seed came, that by Faith in it the Adoption of Sons might be known. This is the Perfection of the Brightness of the Light, which is all along still the same in It self, though not the same to the Creature. The outward Sun is the Cause of the early Dawnings, and is at that very time in it self the same Glorious Body of Light, as when in the Meridian; but if Men either through Natural Weakness, or the many Fogs and Mists of Tradition, Education, Ignorance or Prejudice suffer an Eclipse, they must not blame the Light, but them­selves. He that follows the Light, which was ever the Just Man's Path, shall meet with Blessedness at the End of his Travels; But such as let the World of Wickedness get between, are over-taken with Night. Abraham saw Christ's Day; What Day? The Dispensation of Son­ship, as Heir of all things, the Day of perfect Restitu­tion; which he could never have done, had he not had Light, by which to have seen it. So several of those Holy Ancients obtain'd a Degree above many, and arriv'd at a Growth, yea, the Benefit and Enjoyment of a Dis­pensation, that was not general, through the Weakness of the Age: Such really saw beyond the Offerings, Types, Figures and Shaddows, to a State more Inward, Spiritual and Substantial, by taking good heed to the Heavenly Light. And this was the End of all External Administrations, to drive the Creature in, & point out unto it some more hidden Mystery that Man's Wandering from God had caus'd him to neglect; yet still was Christ, the Word. God, a saving Light in that State. And the Light of the Law was as a School­Master, that led such as diligently obeyed it, to that more excellent Discovery of the same Light, which is now called the Gospel, or Glad-tidings, as certainly it was and is, after so Black and Cold a Season, as hath tediously over­cast [Page 89] the Heavens, to have that Sun of Righteousness ap­pear in that Body, prepared and anointed for that Purpose, in a transcendent Manner to all former Manifestations of Himself. Thus it was that such as had liv'd up most faithfully to the Law of God, or Light of that Dispensation, gladly received Christ, believed in him, became his Followers, and the Companions of his Sufferings; so that he, who was the Light of the Law, is also the Light of the Gospel, though not in one and the same Degree of Discovery, as the Light is not one in Condemning and Justifying, though it be one in it self; nor in the Degree and Growth of little Children, young Men and Fathers, yet one Pure, Eternal, Unalterable Light of Life and Righteousness in it self. If therefore it doth the Office of the Law in any, to be sure such one is yet under a State of Condemnation for Evil, and he is not yet come to know the fulfilling of the Law, as becometh every Follower of Christ, yea, every one that would come to Christ. Christ indeed fulfils the Law for us; but how? The Light in us, as we are subject to it, and led by it, administers an Holy Power, by which we are enabled to do that which is Good and Acceptable in the Sight of the Lord; and so obeying the Light, we fulfil the Law: Thus he works his Works in us and for us. And so far was Christ from Dis-ingaging his Followers from an indispensible Necessity of keeping the Law, as outwardly ingraven on Stones, that he set them a far harder Task, by how much it is more easie to restrain from Acting then Thinking. Thou shalt not Commit Adultery, saith that Dispensation of Moses; Whosoever looks on a Woman, to lust after her, hath committed Adultery al­ready with her in his Heart, saith that more Excellent Dispen­sation Mat. 5. 27. 28. of Christ. Certainly then those Men, who fancy themselves upon the easie Terms of being excluded the Fulfilling of the Law, or Performing good Works, as a Condition to Justification, must basely abuse themselves, and dangerously adventure the Well-being of their own Souls. In short, He was the True Light, who said, He that looks upon a Woman to lust after her, has committed Adul­tery with her already in his Heart: But so was he also that said of old by Moses, Thou shalt not commit Adultery; Therefore should we conclude two Lights, and not rather two several Manifestations, or gradual Discoveries of the self-same Eternal Light?

[Page 90]To conclude, The Law (as I may say) is the Gospel begun, and the Gospel is the Law finished; He that would be justified must first be condemned, and who would be healed, must first be wounded: The Law is as the Sword, the Gospel as Balm; The one Duty, the other Love. And that which alone is needful to attain unto the highest Discovery, is, to be humbly subject, and constantly obedient to the lowest Appearance of it: The faithful Servant becomes a Son by Adoption. Wouldst thou know the Word a Reconciler, thou must first witness it an Hammer, Sword, Fire, &c. The Way to arrive at Evangelical Righteousness, is first to perform the Righteousness of the Law: By Law, I mean not that of Ceremonies, or the External Order of the Jews; but that Moral & Eternal Law, which is said to have come by Mo­ses, and is accomplisht by Christ. And there is great Hopes, that who Conscientiously keeps the Beginning, will com­pass the End. Such as have Conquer'd bad Doing, if they be faithful in what they have received of God's Light and Spirit it will inable them against bad Saying, till at last they overcome evil Thinking too; and witness that Scripture fulfilled; Judgment (the Law) is brought forth into Victory (the Gos­pel) He that follows me (the Light of the World that in­lightens all Men coming into the World) shall not abide in Darkness, but shall have the Light of Life. I make not this Distinction of Law and Gospel to distinguish in Kind, but Degree, and for the sake of the Weak ac­customed to it. And if the Son make you free, then are you free indeed: For as it is a Condemner it may be called the Light that brings Death, in that it slays by the Brightness of it's coming into the Conscience, the transgressing Nature; like unto that Expression the Day of the Lord is a Day of Darkness, because of the Judgments and Terrors of the Lord for Sin; But to the Obedient it is the Light of Life.

Thus is Christ as the Word-God, and Light of the World through every Dispensation, ONE in himself, though to Mankind he has variously appeared, not by Differing Lights, but Manifestations only, of one and the same Eter­nal Light of Life and Righteousness.

CHAP. XVIII.

TO the Second Part of the Objection, If the Light in every Man were Christ, how comes it that the Jews and Greeks never called it so? I answer, We do not say, that the Light in every Man is Christ, but of Christ; He is that Fulness from whence all receive a Measure of Divine Light and Knowledge; but not that every Individual has the whole or compleat Christ in him; such an Absurdity never fell from us, nor our Do­ctrine, though the Malice of our Adversaries hath char­ged it upon both. But as the External Sun darts its Light upon the Organ of the Eye of the Body, by which it conveyes true Discerning to act, how, in and about Vi­sibles; so doth the Internal Sun of Righteousness shine up­on the Eye of the Soul, giving it the Knowledge of those invisible Things, which properly relate to the Nature of the Soul; So that we are the less oblieged to give a Rea­son, why others called not the Light in Man, Christ, since we renounce all Share in such Belief our selves: Which is Answer enough to T. H's dis-ingenuous Inference, that because G. W. affirmed, the Light, with which Mankind was inlightned, was God, therefore sayes T. H. Every Man his whole God in him, or to that Purpose, p. 5, 6. Yet thus far I will tell those Men, that Christ was called Light, be­fore ever he was in the World, though not before he was Christ. I will give him for a Light to lighten the Gentiles, &c. Now if any will say, that this Light was not Christ, let them tell us so in plain words: But if it will be al­lowed, then T. Hicks had best ask, why the Prophet by the Holy Ghost should call Christ, Light, even as soon, if not before he was called Christ; and why in that very State, in which he was called Christ, he should be called Light. Cer­tain it is then, that by Him, the Light, we are to under­stand Christ, which is one and the same thing, as if he had said, I will give Christ for a Light to enlighten the Gen­tiles; [Page 92] or, who is the Christ, is the Light; or, the Light is Christ: So that it will follow, that the Gentiles were in­lightened by Christ, which is the Whole of what we understand by our Assertion, as to the Light in Man.

Again, John expresly calls that Light with which e­very Man is inlightned, the Word; and the Word is said to have taken Flesh: If then he that took Flesh was Christ, and consequently that Body, Christ's Body only, as none, I think, will dare deny, but Muggleton, and his Credulous Followers, it will follow, That Christ, who took, or appeared in that prepared Body, is the Light, with which every Man is inlightned.

Further, Christ himself sayes, I am the Light of the World; which is as much as if he had said, I have inlight­ned the World: therefore the Light, which shines in the Hearts of Mankind is Christ, though, not every particular Il­lumination the entire Christ; for so there would be as ma­ny Christs, which were Absurd and Blasphemous.

But Lastly the Apostle himself calls him Christ before his Coming in the Flesh; or that Christ was Christ before his Appearance in that Body at Jerusalem, which clears that Point in Controversie: for the Stress of T. Hicks's Objection, as to this Particular, lies here, Christ, as Christ, was not before he took Flesh; therefore though I should grant (might he say, and he doth say as much) that as the Word-God all are inlightened by him, yet, sayes he, not as he is Christ before that visible Appearance: One would think he were a very Socinian by his Arguing; not that I write so in Slight, Abuse or Reflection; but if Christ was not before, then the Manhood, that was taken in time, must be the Christ; and what should materially hinder their Conjunction I know not? But I would fain know his Reason for it, if it be Lawful to expect what I fear he has not to give; however, if he darest, he would give you his Interest in lieu of a Reason for his so holding, but that I shall do for him, and with Impartial Minds it will be a Reason against him. The Dilemma in short is this, If he denies Christ to have been Christ before that Co­ming, he thwarts as plain a Text as the Scriptures have; and if he should allow of it, his whole Fabrick (now a Fortifi­cation, he thinks) would fall like a rotten House about his Ears. Well, but I will tell him, and all concern'd, for his base Opposition, That since Christ, as the Word-God, [Page 93] hath illuminated all Men antecedent to his Coming in the Flesh, as confesses T.H. J.G. J.F. and many more of them, & that the Apostle says, that the Word was Christ, or Christ was before he came in the Flesh; for Christ was in the Wil­derness a Rock to Israel, unless Christ and the Word are two distinct Beings, or that there be two distinct Christs: Christ was that Light, with which Mankind was illuminated, or that Light, Mankind was inlightned with, was the very Christ, and consequently, the Light has been called both ex­presly and implicitly Christ before that visible Appearance at Je­rusalem. Nor is the Allegation of that Scripture perti­nent to the Matter in hand (viz.) Which none of the Princes of this World knew, &c. brought by T. H. for that was spoken in reference to the Wisdom which had been hid, and not the meer Manhood of Christ; But suppose it had deeply concern'd it, we have this to say, that such as rejected, much more those that crucified him in his out­ward Appearance, had first despised and slain him with­in, They were of those who Rebel against the Light, and Love not the Wayes thereof. And I affirm against all Opposers, that it was by that Sight the Light within gave to Sime­on, Peter, Nathanael, and all others, who believed in him, that they Confessed him, and Suffered for him; such as had not so Out-sinned their Day, Defiled their Conscience, Clouded their Understandings, and Hardned their Hearts, as others by Wicked Works had done; but through the Light of the Lord, had in good measure kept their Con­sciences void of Offence, they received and imbraced him. The Light knew its own; The Lesser led to the Greater, and the Greater Light as naturally attracted the Lesser, as we may see Fire do every day. To con­clude this Particular, let me add, that they were not the Princes of this World that put him outwardly to Death; for it came by the Envious Accusations and most Invete­rate Suggestions of the Jews (a Broken Conquered People) to Pilate, but Governour of a Province; therefore, since I believe what the Apostle saith to be true, I have rather Reason to infer, that it was meant of Christ Mystically, then of that Visible Body. However it be, that part of our Adversaries Objection about the Light's not being call'd Christ, antecedent to his Coming in the Flesh, can be of no Weight to the Matter under Debate, since we have so evidently made the Contrary appear.

CHAP. XIX.

THe Third Part of the Objection, and what seems at first sight to carry something of moment against us, is this; If the Light Within be Christ, and the Jews and Gentiles had it from the beginning of the World, how can Christ be said to be typified out, as not come, and Prophe­sied of to come, when by your own Principle he has been alwayes come? I answer, This part of the Objection is in some respect built upon the same Mistake as was the second, namely, that the Light within is intirely Christ; concerning which I have plainly and truly exprest my self before; I will therefore faithfully state the Question for them thus: Well, but still you say, Christ inlightned Jews and Gentiles be­fore that visible Coming; if so, then was he come by your own Principle, whilst his very Coming was typified out, and Prophesi­ed of: Doth not this seem a Contradiction? But to this I say, that the supposed Contradiction ariseth from the Mistake of the Dispensations; for it takes for granted, that there was no Difference in the Degree of Illumination before, and at the Coming of Christ after that visible Manner in­to the World, which all must needs confess: For as I would be understood, when I call the Light before, and af­ter Christ's Coming in the Flesh, Light, to mean but one and the self-same Light in Nature; So let none apprehend, that we make not a Difference by the Acknowledgment of a more eminent Manifestation of the same Light. What follows then? Why thus much most clearly, That under the Enjoyment of the Lesser Manifestation of Light, suited to the then Childish State of the Jews, God was pleased to allure them after an Expectation of, at least a Belief in higher things, by Types and Prophecyes of that far more Excellent and Exceeding Glorious Dispensation of the Light and Love of God in after Ages. The End of God's gi­ving the Israelites that outward Prophet and Leader Moses [Page 95] was, to bring to the Inward, which though they through Carnality and Weakness were not then sensible of him, so as to stay their Minds upon him, yet Moses prophesied of him; and all the External Dealings have been with respect to bring to the Seed within, which is able to bruise the Serpent's Head, and did so in some measure through all Ages. So that in good Reason and Truth may we assert, Christ the Light, was the Rock that follow'd Israel in the Wilderness (who is the Rock of Ages, and Founda­tion of all Generations, who ever enlightned all Mankind, the same yesterday, to day, and forever) yet a greater Mani­festation of that Divine Light might be typically preacht forth un­der the Enjoyment of the Lesser: And that we herein are not without the Suffrage of the Scriptures to our Defence, I would fain know of T. Hicks, or who else that is concer­ned against us, If notwithstanding all those outward Wash­ings of those Times, God did not frequently press the very Substance it self, namely, a Clean Heart and a New Spi­rit; accounting all short thereof but as the Cutting off a Dog's Neck? And whether Christ himself did not with his own Hands give the Bread and the Wine to his Disciples, and yet bid them do it till he came? Whence it is easie to ob­serve, that unless Tho. Hicks, and the rest of those Con­tenders, say with the Papists, The Bread and Wine are ve­ry Christ (and so make Christ giving Christ, thereby destroying the Nature of a Sacrament; and instead of do­ing it till he come, that he should come when-ever they do receive it (which Ignorance I will not suppose him or them guilty of) I say, unless then that they were of one Mind with the Romanists in the Matter of the Supper, it must be granted to us, that Christ present gave them a Figure of Christ to come; therefore to figure out Christ to come, destroyes not Christ's being come; especially with our most neces­sary Distinction of the lesser Manifestation from the grea­ter, which nevertheless divides not the Light, but that re­mains in it self one Pure, Eternal Being of Light, and Sun of Righteousness through every Dispensation.

This, that Passage I have already observed from the Apostle Paul, in Answer to the second part of the Objecti­on plainly clears to us; For if Christ typified out was their Rock, or the Rock of that Age, even when the Brazen Serpent the Type was in being, I cannot see, but the Type and the Thing typified might be at one and the same time; [Page 96] not as to Degree, but Nature; for so I would be under­stood.

Before I conclude take this notable Saying of Christ to the Jews, and what may be collected from it to our Purpose; BEFORE ABRAHAM WAS I AM — ABRA­HAM Joh. 8. 56, 57, 58. SAW MY DAY, AND REJOY­CED — which affords us briefly thus much: That though he was not so visibly come, yet it was the very same HE that came about One Thousand Six Hundred Years ago, who was with the Fathers of Old; and that Abraham, Helv. Chron. who lived One Thousand Nine Hundred Years be­fore that outward Appearance, saw him, and his Day. If this be not the Import of the Place, I know none; For the Jews not believing him to be the Messiah, thought it high Presumption sor him to compare with Abraham; Art thou Greater then our Father Abraham, who is dead, and the Prophets are dead? Whom makest thou thy self? said that Unbelieving People; Unto which he answered (that he might prove himself to be the true Messiah, the Christ of God) ABRAHAM SAW MY DAY, and rejoyced: They still harping upon that Visible Body, not Thirty Three Years old, replyed, Thou art not yet Fifty, and hast thou seen Abraham? Taking that to be the Messiah, the Christ of God, and Saviour of the World he meant, which they saw with their Carnal Eyes. To which he rejoyn'd with a Verily, verily I say unto you, before Abraham was I am; then took they up Stones to cast at him, &c. By all which it is most clear, that unless our Adversaries will deny him that so spoak (which yet T. Hicks's Anti-scriptural Opinion doth imply) to be Christ, who singled and distinguisht himself, as the Messiah, the Christ of God, and Saviour of the World from that Visible Body, not Fifty Years old indeed; both Christ that then spoak must needs have been long before Abraham's Time; and that such Holy Ancients were not without a Sight and Prospect of him, and the Day of his Glorious Appearance, or that most Signal Manifestation of himself in that Body prepared for that Great and Holy Purpose; witness the exceeding Clear and Heavenly Pro­phecyes, that were as so many Fore-runners, or Introdu­cers of the Evangelical State.

And this is unquestionably confirm'd unto us by that known and very weighty Expression of the Apostle Paul to the Romans: Whose are the Fathers, and of whom as concerning Rom. 5. 9. [Page 97] the Flesh Christ came, who is over all, God blessed for ever, Amen. Since here both Christ is distinguisht from the Body he took and made one with that God, who is over all, blessed for ever, Amen; As much as to say, of whose Flesh Christ took, therefore Christ was before he took it; or his taking it did not constitute him Christ, which Christ is God; And if God ( which cannot be said of meer Flesh or any Corporal Lineage) then must he have been from all Everlasting.

To conclude, As Abraham Outward and Natural was the great Father of the Jews Outward and Natural, whose Seed God promis'd to bless with Earthly Blessings as Canaan, &c. & that they were figurative of the one Seed Christ, and such as he should beget unto a lively Hope through the Power of his Spiritual Resurrection, it will consequently follow, that this Seed must be Inward and Spiritual; since one outward thing cannot be the proper Figure or Representation of an other: Nor is it the Way of holy Scripture so to teach us; The Outward Lamb shows forth the Inward Lamb; The Jew Outward, the Jew Inward. As God attended the one with many singular outward Mercies (to say no more) above other Nations; So the Jew in Spirit doth he benefit above all other People

I have these two short Arguments to prove, what I be­lieve and assert as to the Spirituallity of the True Seed; and a clearer Overthrow it is to the Opinion of our Adver­saries to the True Christ. First, Every thing begets its like; What is simply Natural produces not a Spiritual Being; Material Things bring not forth Things that are Immaterial. Now because the Nature, or Image, begot­ten in the Hearts of True Believers, is Spiritual, it will follow, that the Seed which so begets, and brings forth that Birth, must be the same in Nature with that which is begotten, therefore Spiritual; then Christ's Body, or, what he had from the Virgin, strictly considered as such, was not the Seed.

Secondly, it is clear from hence; The Serpent is a Spirit: Now nothing can bruise the Head of the Serpent, but something that is also Internal and Spiritual, as the Serpent is; But if that Body of Christ were the Seed, then could he not bruise the Serpent's Head in all, because the Body of Christ is not so much as in any one, and conse­quently the Seed of the Promise is an Holy and Spiritual Principle of Light, Life, and Power, that being receiv'd [Page 98] into the Heart bruiseth the Serpents Head: And because the Seed, which cannot be that Body, is Christ, as testify the Scriptures, the Seed is one, and that Seed Christ, and Christ God over all, blessed forever, we do conclude, and Gal. 3. 16. that most truly, that Christ was, and is the Divine Word of Light and Life, that was in the beginning with God, and was, and is God over all, blessed for ever.

And this may yet more evidently appear, let it but be seriously weigh'd, that before ever that visible Appearance, the Seed bruised in good measure the Serpent's Head in the Holy Men and Women of all Generations, otherwise they had not been Holy, but Serpentine and Wicked; And if the Seed, was before, and that Seed be Christ; because there is but One Christ, as well as but One only Seed, it doth clearly follow, that Christ was Christ before that Outward Ap­pearance; and consequently, it could but be a more Ex­cellent and free Manifestation of his Truth, Righteousness, Salvation, Wisdom, Power, Glory and Dominion, as indeed it was.

For notwithstanding that this Heavenly Seed was in some measure known, and what was wrought of Inward Deliverance in that Day, was by and through the Power and Vertue of it, as the Minds of People were retired to that Word of God nigh in the Heart to cleanse and redeem; And though particular Persons might arrive at great Attain­ments, even to a Beholding the Day of the Seeds com­pleat Redemption, and Conquest over all it's Oppressors (when what was but in the Condition of a Seed, or New­born Child, should become the only Son, the Wonderfull Counsellor, the Mighty God, the Everlasting Father and Prince of Peace, of the Increase of whose Government there should be no End, as speaks the Prophet) Yet it is granted, through that good Understanding the Lord has given us in these weighty Things, that the Generallity were but Weak, Dark and Imbondaged, as saith the Apostle, un­der Carnal and Beggarly Elements, not clearly seeing through those outward Services, which, if I may so speak, God held them in hand with, condescending to their Weak­ness, that he might both keep them from gadding after the Pompous Invention, and Idolatrous Worship of other Nations, and point out unto them under their great Car­nality that more Hidden Glory and Spiritual Dispensation, which should-afterwards be revealed, to wit, The Com­pleat [Page 99] Redemption of the Soul, and Raign of the Holy Seed, from the Child born, and the Son given, to the Wonderful Coun­sellor, the Mighty God, the Everlasting Father, and Prince of Peace, of the Increase of whose Government there shall be no End.

So that then we ought, and we do by absolute Force of Truth conclude (1.) That the Seed, which Seed is Christ, was in all Ages with Abraham, with the Israelites, with the Prophets, Therefore he was as well before he came in that prepa­red Body, as then and since. (2.) Yet it is confest, That He was not so clearly revealed, perfectly brought forth, and generally known before his so Coming as then and since, but more darkly fi­gured out by Types and Shaddowy Services; which though they Cleans'd not, Sav'd not, Redeem'd not, yet did show forth a more Hid­den and Spiritual Substance, that was able to Cleanse, Save and Redeem, and did all that received it, and were truly subject to it. (3.) That it therefore is not at all Absurd, that the more Excellent Manifestation of Truth should he Typified and Pro­phesied of, under the Enjoyment of the Lesser, since the Reason of the Thing, and the Testimonies of the Scripture are so express for it, which ends our Answer to this Particular.

CHAP. XX.

HAving thus considered the Third Part of this great Objection, I am now come to what chiefly stum­bles People, with respect to the Light within, at least, as I apprehend; and that is this Fourth and Last Particular, viz. But if the Light in every Man be Christ, how doth it bear our Sins, and are our Iniquities laid upon it? and how can we be said to be Justified, Redeemed or Saved by its Blood, since all these things are spoken by the Holy Pen-men of the Man Christ, or Jesus born at Nazareth? Surely you wholy invali­date his Life, Death, Resurrection, Ascension and Mediation by this Belief in the Light.

This I take to be the very Stress of the Matter, col­lected out of the most Forceable Writings of our Adver­saries; [Page 100] To which I Answer, and let him that reads under­stand.

It must be considered in this Last Part of the Objection, how those Questions can be applicable to the Light, and yet be reconciliable with those Scriptures that seem to at­tribute all to his Bodily Sufferings. I hope to make ap­pear, that as we exalt the First, so we dare not by any means to slight the Last.

The Light, or rather He that is Light in Man (for I have alwayes desired so to be understood: Light being a Meta­phor or word taken from the outward Day, and chiefly so term'd, because of Man's Darkness, which is thereby dis­covered) hath been as a Lamb slain since the Foundation of the World; that is, the World had not been long created, before the good Order of it, and every thing therein, being envied by the Fallen Angels, that Spirit of Iniquity betrayed Man of his Innocency; and Sin by Disobedience prevailing, the Light or Principle of Life, under whose Holy Leadings Man was placed, became Re­sisted, Grieved, and as it were Slain (which word Slain is also Metaphorical) that is to say, the Innocent Pure Life was as Wounded unto Death through Man's Disobedi­ence and Lamb-like Image, in which Adam was created, by him through Rebellion lost: Thus that Holy Princi­ple, which God placed in the Heart of Adam, in which was true Light, Life and Power, bore the Sin, was prest under it, as a Cart under Sheaves, grieved exceed­ingly, and as it were quencht with Iniquity. This hath been the Condition of that Precious and Elect Seed, Spirit, Light, Life, Truth (or whatever Name equivalent any may please to give it) ever since that first Rebelli­on, to this very Day: And as in Wicked Men God's Ho­ly Light and Spirit, or that Principle which is so called, hath been deeply Wounded, yea, as one Slain; so in Good Men, that have had a Sence of the World's Abominati­on, hath it also born many Burdens and Weights; for the Light and Life is One in All. And those who have been reformed by it, and joyned to it, have been as One Spirit, and have not been without their Share of their Lord's heavy Sufferings, from the Ungodly World, which was as well a filling up of Christ's Sufferings that were before his Outward Coming, as what to this Generation are behind.

[Page 101]And as at any time Disobedient Men have harkened to the still Voice of the WORD (that Messenger of God) in their Hearts, to be affected and convinced by it, as it brings Reproof for Sin, which is but a Fatherly Chastize­ment; [...]o upon true Brokenness of Soul, and Contrition of Spirit, that very same Principle and Word of Life in Man, has mediated and attoned, and God has been propitious, lifting up the Light of his Countenance, and replenishing such humble [...] with Divine Consolations. So that still the same Christ, Word-God, who has enlightned all Men, by Sin is grieved, bearing the Iniquities of such as so sin, and re­ject his Benefits: but as any hear his Knocks and let him in, he first Wounds, and then Heals; afterwards he attones, mediates, and re-instates in the holy Image. Behold this is the State of Restitution! And this in some Measure was witnessed by the Holy Patriarchs, Prophets and Servants of God in old time, to whom Christ was substantially the same Saviour, and Seed bruising the Serpent's Head, that he is now to us, what Difference s [...]ever there may be in Point o [...] Ma­nifestation.

But notwithstanding the same Light and Life, with that which afterwards clothed it it self with that outward Body, did in measure inwardly appear for the Salvation of the Souls of Men; yet, as have often said, never did that Li [...] [...]eminently put [...]orth it self for that End, as in that [...] and prepared Body; so that what he then suf­fered and did in that transcendent Manisestation, may by way of Eminency assume the whole Work unto it self, that he ever did before, or might do afterwards. For doubtless that very Light, Life and Power, which dwelt in that Flesh [...]y Tabernacle, eminently was the Convin­cer, Condemner, Saviour and Redeemer; yet not only as confined to that Body, but as revealed in the Hearts of Men, as he was in Paul, who not consulting with Flesh and Blood against the Lord of Glory willingly receive him in, to bind the strong Man, spoil his Goods, and cast him out, that He might Reign. And that the Divine Life, Light, Spirit, Nature of Principle, which resided in that Body was the efficient Cause of Salvation, observe the Title that is given from the great Work he was to do, namely, To save his People from their Sins; there is not one Word of Wrath, but consequentially: Therefore, since that Sin is in the Heart and Conscience of Mankind, no­thing [Page 102] but a Divine Light, Spirit or Power can reach Im­maculation into those inward Parts; and consequently that must be the Redeemer and Saviour. But indeed, those who have a Mind to Naturalize that strange Figure into the Language of the Holy Truth; I mean, to understand that to be saved, is to be saved from Wrath, and not from Sin (whose assured Wages is Wrath) may have some Interest, though no Reason for their implacable Enmity against an Inherent Holiness.

But I farther confess, that his Righteous Life, with re­spect to its Appearance in that Body, was grieved by Sin, & that the Weight of the Iniquity of the whole World, with the Concernment of its Eternal Well-being, lay hard upon him, nor was his Manhood Insensible of it: Under the Load of this did He travel, he alone trode the Wine-Press; that is, All others were then Insensible of that Eternal Wrath, which would be the Portion of Impenitent Persons, as well as that it was his great Care, and deep Travel, that the Holy, yet Oppressed Seed might arise over the Pres­sures of Iniquity in the Hearts of Men, to bruise the Ser­pent's Head in all; And as outwardly he gave his out­ward Life for the World, so he might inwardly shed a­broad in their Souls the Blood of God, that is, The Holy Purifying Life and Virtue, which is in him as the Word-God, and as which, he is the Life of the World.

This was it which gave that visible Part the Under­standing it had, which fitted it for so great an Embassy, by whose Power alone it Fasted, Prayed, Preacht, Cast-out Devils, Wrought Miracles, Lived that most Unblemisht Life, Patiently Suffered Death, was Raised for an Holy Confirmation, maugre all the Military Opposition of the Jews; and this it was which accompanied the Ministry of his Follow­ers, rendring it Efficacious to Conviction and Conver­sion: So that the Invisible, Spiritual and Divine Life, Principle or Nature, was the Root and Fountain of all which is sometimes asscribed in Scripture to the Body, by that Common Figure, or Way of Speaking amongst Men, the Thing containing, which was the Body for the Thing contained, which was the Eternal Power, Wisdom, Life, &c. Not that we would irreverently rob the Holy Body of what­soever Acknowledgement is justly due, nor yet separate that God joyned; though I confess with holy Fear, I dare not attribute to an External prepared Being, which is the [Page 103] Natural, Proper and Only Work of the Divine Light and Life to operate and effect: But certainly, if some Men in Scripture are intituled Saviours because of the Con­tribution of their Tryals, Travels and Labours towards the Salvation of Man-kind, of much more Right is that Honour ascribable to him who had the Spirit without Mea­sure; For I do freely acknowledge it to have been in some sense a Co-worker and Partner with the Divine Life in many of its Tryals, Weights, Sufferings and Travels for Man-kind: Yet as it was the Divine Power in them that made them serviceable in that great Work, so was it the Divine Power in him which made that what it was, and therefore ought we chiefly to appropriate the Salvation to Christ, as the Word­God, and to the Holy Manhood not any otherwise then In­strumentally, or by the same Divine Power in and through it; I mean, as it was a Chosen Instrument or Vessel, in and by which God declared the Blessed Glad-Tidings of Love, and his Message of Reconciliation to the World, in which he gave the most Heavenly Example of Purity, and through whose whole Life, Doctrine and Death did shine forth the clearest Evi­dences of Truth, Goodness, Mercy, Patience, deep Travel for the World, Self-Denyal, Holiness and Triumphant Matyrdom. No Wonder then, if he be called a Saviour, who not only came on an Embassy of Salvation, and when come, did draw many after him, who were struck with the Authority of his Sayings, when he allow'd for a time to have their Eyes and Hearts upon him, as in that State present with them; But afterwards, he let his Disciples know, of how much Benefit it would be to them, that he should leave them; How? Forever: In all Capacities? No; but as with respect to his outward Appearance, that being scattered in that Day to their own Measure of Light, Pon er and Life, they might know him NO MORE AFTER THE FLESH, but witness him come into their Hearts a Comforter, who could not leave his true-hearted Disciples comfortless. He that is with you shall be in you. Joh. 14. 17.

To be brief, that I may yet again express our reverent Sense of Christ's Manifestation, so far as relates to that Holy Thing that should be born of Mary; take these few particulars in my next Chapter.

CHAP. XXI.

I. WE do confess, that though the Eternal Power, Life and Light which inhabi­ted that Holy Person, which was born at Nazareth, was & is chiefly & eminently the Saviour (for there Hos. 13. 4. is no Saviour besides me saith God yet that it was Instrumen­tally a Saviour, as prepared and chose [...] o [...] the Work which Christ had then to do i [...] it, which was actually to the Salva­tion of some, and intentionally of the whole World then, and in Ages to come; suitable to that Scripture, Lo, in the Volumn of the Book it is written, I come to do thy Will (O God) Hebr. 10. a Body hast thou prepared me, &c.

II. That as there was a Necessity that one should dye for the People, so whoever then or since believed in Him, had and have a Seal or Confirmation of the Remission of their Sins in his Blood, and that Blood, alluding to the Cu­stom or the Jewish Sacrifices, shall be an utter Blotting out of for­mer iniquates, carrying them as into a Land of Forgetfulness. This grand Assurance of Remission (from the Wrath due upon the Score or former Offences) do all receive in the Ratify­ing Blood of Christ, who Repenting of their Sins, believe and obey the Holy Light with which he hath Illuminated them. For Paul's being turned from Darkness to the Light in his Heart, was one with his believing in the Son of God revealed in his Heart.

III. This more glorious Appearance ended that less glorious Service of the Jews; the Figures being complea­ted, the Shadows they fell. He in that Body preacht, and lived beyond those Beggarly Elements; He drew Religi­on more Inward, even into the Secret of the Heart, and made it to consist in an higher State o [...] Righteousness, called Evangelical, and at once became both the Auth [...]ro [...] Heavenly Dispensation, and therein an Example to all, as well Jews and Gentiles; sealing such a Common and General Religion to both with his Blood, as would forever end the Diffe­rence [Page 105] and slay the Enmity, that they might be all one in Christ. Thus did he end the Jews External Services, and overturn the Gentiles Idolatries by his one most pure and Spiritual Of­fering and Worship.

IV. It plainly preaches thus much to us, That as Him, whose Body the Jews outwardly slew, we by Wicked Works have crucified in the Streets of Sodom and Egypt, spiritually so called, our polluted Hearts and Consciences. So, unless we come to know the Benefit of the Inward Life, answering to, and expressed by that Outward Life he gave for the World, it will avail little; For so it is, and very Marvelous in our Eyes, that the Life of the Crucified can only save those who may well be reputed the Crucifiers. O Mystery! And because those that did not actually slay him Outwardly, have slain him Inwardly, therefore must every such one really know that Life Inwardly raised & shed abroad for Sanctification and Redemption. O how great was his Love! Truly larger then Man's Cruelty; who whilst he dyed by Wicked Men, he would Dye for them; and when dead, they could not hinder him from Rising to do them good, who had done their worst for his Destruction, thereby shewing Mercy to those, who shewed they had no Mercy for themselves. O Jerusalem, Jerusalem! how often would I have gathered thee, and thou wouldest not, &c?

V. That Expression of his is greatly worth our Notice, I lay down my Life for the World. All he did was for the Good of the World, and particularly the Laying down of his Life, that he might both express his Love and our Du­ty. Had he not desired Man's Salvation, and for that pur­pose prepared a Body, in which to visit him, and by his dai­ly Labours among Men to further their Eternal Happi­ness the Jew had never been able to put him to Death: But being come, and when come, so hardly used, herein did he recommend his great Love to us, that besides the In­ward Weights of Sin he bore with his deep Concernment for Man's Eternal Well-being, he chearfully offered up his Bo­dily Life, to recommend and ratifie his Love for the Re­mission of Sin, and give us an Holy Example to follow his Steps. But these Words will bear another Sease too, as John 6. 51, 52. 53, 54, 62, 63. do those he spoak to the Jews, Unless ye eat my Flesh, and drink my Blood, you have no Life in you: Where we may [Page 106] plainly see, that as the Jews vainly and carnally fancyed, he meant his Outward Body only, to which they opposed the Impossibility of the thing; so Christ declares their Mi­stake of his Meaning to his Disciples, in these few, but deep Words, The Flesh profiteth nothing: it is the Spirit that quickeneth. So that the Words are true, and weighty in both Senses.

VI. And we further acknowledge, that in that Holy Body the Divine Principle of Light and Life did discover the Depth of Satan's Darkness, encounter Hell, Death and the Grave, every Temptation it was possible for the Ser­pent, with all his Power, and Subtilty to beset him with (in which Sense he was made like unto us in all things, Sin excepted, that he might be sensible of our Infirmities) the Divine Life travelled and supported under all, administring Strength to the outward Man, that it might answer the End of its Appointment, & in the End utterly defeated, and for­ever overcame the Power of the Tempter, bruising the Ser­pents Head in general, as Prince of Darkness, and God of the World, and in a plain Combat giving him that Foyl, which in good measure shook his Foundation, divided his King­dom, chased away his Lying Oracles, and proved a very Fa­tal Blow to his whole Empire: Which holy Conquest obtained by Sweat of Blood, and deep'st Agonies with Holy Patience, may not unfitly be compared to that of some Worldly Prince maintaining a Righteous Cause a­gainst an Usurper of his Territories, whom he puts to rout in open Fields; by which I understand the General Conquest; yet many Towns, and Cities and Cittadels remaining strongly guarnison'd (by which I understand, particular Men and Wo­men enslaved by Sin) they are not thereby overcome, though the Approach be easier to them, and they be truly more endanger'd then before.

The One Seed, who is Christ, who is God over all, blessed forever, having given that Proof of his Everlasting Arm, that it has brought a general Salvation by a plain Overthrow of the God of this World, the Enemy of his Glory, and thereby weakened his Power in himself (which is the sin­gle Battel fought in Garments rould in Blood, between the two Seeds, Spirits, Natures and Powers; God and Mammon; Christ and Belial) had many Towns, Cities and Cittadels to vanquish, who lay strongly guarnison'd by this God of the [Page 107] World; which Places, as I said, represent the Souls of particular Men and Women inbondaged by him. So that though their Hearts were, or are more accessible by that ge­neral Victory over the very Spirit of Darkness it self, and Light may be more clear d and broken up; yet unless those particular Places or Persons are besieged and taken, their Goods spoiled, and Houses sackt of all the strange Gods, & so redeemed from under the Yoak of that Pharaonian Task-Master, reclaimed, renew­ed, sanctified & naturalized by way of an Holy Subjection to him, who is Lord from Heaven, the Right Heir of all things, to receive his Mark, and bear his Image; Those Places or Persons must needs have yet been, and be Subjects of the Prince of Dark­ness, the God of this World, who reigns and rules in the Hearts of the Children of Disobedience.

To conclude; We, though this General Victory was obtained, and holy Priviledges therewith, and that the Holy Body was not Instrumentally without a Share thereof; yet that both the efficient or chiefest Cause was the Di­vine Light and Life, that so clearly discriminated and deep­ly wounded this Mystery of Iniquity, and that none can be thereby benefited, but as they come to experience that Holy Seed of Life, and Mighty Arm of Power revealed to effect the same Salvation in each Particular Conscience, which none can fail of, who receive it first as a Light, that manifesteth and reproveth every Evil Way, and continues to walk up to all its holy Leadings.

VII. But there is yet a further Benefit that accrueth by the Blood of Christ, viz. That Christ is a Propitiation and Redemption to such as have Faith in it; For though I still place the Stres [...] of particular Benefit upon the Light, Life, & Spirit revealed, witnessed in every Particular; yet in that general Appearance there was a general Benefit justly to be attribu­ted unto the Blood of that very Body of Christ, to wit, that it did propitiate: For however it might draw Stupendious Judgments upon the Heads of those who were Authors of that dismal Tragedy, and dyed Impenitent; yet doubtless it thus far turned to very great Account, in that it was a most precious Offering in the Sight of the Lord, and drew God's Love the more eminently unto Mankind, at least such as should believe in his Name, as his solemn Prayer to his Father at his leaving the World, given us by his beloved Disciple, doth plainly witness.

[Page 108]For how can it otherwise be, but that it should ren­der God most propitious to all such, as believe in Christ the Light of the World, when it was but a letti [...]g of his only begotten Son's Sufferings turn to their account, that should ever believe in him. Yet doubtless greatly did it influence to some singular Tenderness, and peculiar l [...]e­gard unto all such, who should believe in his Name a­mong other of his weighty Performances, for the sake of that last and greatest of all his External Acts, the re­sisting unto Blood for the Spiritual Good of the World, thereby offering up his Li [...]e upon the Cross through the Power of the Eternal Spirit, that Remission of Sin, God's Bounty to the World, might be preacht in his Name, and in his very Blood too, as that, which was the most ratifying of all his Bodily Sufferings. And indeed, there­fore might it seem meet to the Holy Ghost, that Redemp­tion, Propitiation and Remission should be declared, and held forth in the Blood of Christ unto all, that have right Faith therein, as saith the Apostle to the Romans; Whom God Rom. 3. 25. hath set forth to be a Propitiation through Faith in his Blood: and Ephes, 1. 7. to the Ephesians; In whom we have Redemption through his Blood, the Forgiveness of Sins, &c. because it implies a firm Belief, that Christ was come in the Flesh, and that none could then have him as their Propitiation or Re­demption, who withstood the Acknowledgement of, and Belief in his Vi [...]ible Appearance, which John tells us, some denyed and withstood. 2. That he came in order to the Remission, Redemption and Salvation of the World. 3. That his so Dying was both an evident Token of his Love, and strong Argument of Confirmation of his Mes­sage and Work. 4. That it might the better end the Jews Services, by an Allusion to the Way of their Tempora­ry and Shadowy Sacrifices, as the whole Epistle to the He­brews showeth. 5. And that by bringing (through the holy Light in the Partic [...]lar) i [...]to the Acknowledgment of, and Belief in the Blood, which was ratifying of that whole Ap­pearance, Men might be brought unto the knowing Christ after a more Inward and Spiritual Manner, suitable to Christ's own Words, It is the Spirit that quickens; and Hebr. 9. 14. the Apostle avers, that the Lord from Heaven is that quickning Spirit; by which Eternal Spirit he offered up himself without Spot. Nor can any reasonably suppose, that when Christ so spoak to his Disciples explanatorily [Page 109] of what he had obscurely and in Parables said to the Jews, that he meant not something more hidden and Divine then what they and the Jews saw; Yet that which hindred those Jews from the Knowledge or Benefit thereof, was their Stumbling at him without a Confession, unto whom they co [...]ld never come into the Beholding or Experiencing of his Divine Life in them.

To conclude, That Body was the Divine Lifes, a Body hast thou prepared me; therefore all that was done by that Body towards the Redemption of Man-kind, was eminently the Divine Lifes; yet because many times Actions are denomi­nated from, or appropriated to the Instrument as the next Cause, though not the Efficient, or most Eminent Cause; therefore the Scripture speaks forth (as indeed is the Pro­priety of both the Hebrew and Greek Tongues ( Parabol cal­ly, Hyberbolically, Metaphorically) the inward Substance and hidden Life of things, by things more Exteriour and Ob­vious to the Sense, to the End that such Mysteries might be the better accommodated to Vulgar Capacities. Con­sider what I say with this Qualification, that ultimately and chiefly, not wholy and exclusively the Divine Life in that Body was the Redeemer: For the Sufferings of that Holy Body of Jesus had an engaging and procuring Vir­tue in th [...]m, though the Divine Life was that Fountain, from whence originally it came. And as the Life decla­red and preached forth it self through that Holy Body; so who did then come to the Benefit procured by the Divine Life, could only do it through an Hearty Confession to it, as appearing in that Body; and that from a Sence first begotten by a Measure of the same in themselves.

This is the main Import of those Places: Whom God Rom. 3, 25. hath set forth to be a Propitiation, and in whom we have Re­demption through Faith in his Blood. For who is this H E, whom God hath set forth, and in whom is Redemption? Certainly the same H E, that was before Abraham, the Rock of the Fathers, that cryed, Lo, I come to do thy Will (O God) a Body hast thou prepared me: which was long be­fore Hebr. 10. 5, 7. the Body was conceived and born. But may some say, How is it then his Blood? Why, just as the Body is his Body.

Those who had Faith in that Blood believed his Visible Appearance, inasmuch as they acknowledged that great Seal and Ratification of it, to wit, the Shedding of the [Page 110] Blood of His Body, who came to save the World, and who alone is the Propitiation, Redemption and Salvation of all who had right Faith in that Appearance and Mes­sage so confirmed, and therefore so often exprest by it, as inclusive of all his whole Life and Sufferings beside. And this is my Reason for it, that it was impossible for any Man in that Day to confess to, and believe in that Divine Light and Life, which appeared in that prepared Body, but from the Inward Dis­coveries and Operations of that Light, with which Christ the Word-God who took Flesh, had enlightened him.

However, though the Apostles might then so express themselves, thereby to assert and recommend unto the Faith of all that most Heavenly Manifestation, and the great Love of Christ therein, as the Visitation of the Heaven­ly Life through that prepared Body, and the deep Sufferings of both for the World, being True and Spiritual Witnes­ses thereof; yet it was never intended, that any should barely rest in that, but press after the Knowledge of Christ by Faith in something farther, and beyond that Body, in which he appeared, not excluding our Belief in that too: They who knew Christ after the Flesh, were to press af­ter some more Spiritual Discovery of Him; and who al­most doted on his outward Manifestation, it was expedi­ent, that they should be weaned from it, to the End his more interiour, and indeed beneficial Revelation of him­felf might be witnessed.

Faith in his Blood was requisite, that they might con­fess him, whose Body and Blood it was to be Christ, who is God over all, blessed for ever; The great Que­stion with the Jews, Whether God was truly manifested in that Body of Flesh which they saw? So that the Stress lyes in Confessing to the Divinity come in the Flesh; other­wise they would have rejected not only the most signal Suffering of the whole Manifestation; but consequently that It self. To conclude, we confess, HE who then appeared, was and is the Propitiation, &c. and in Him was Redemption obtained by all those, who had such true Faith in his Blood: But still it is to be understood, that there must be a Witnessing of a measure of the same Light, Spirit and Power to appear for Redemption in each parti­cular.

VIII. That Justification came by Faith in his Blood, is [Page 111] clear in a Sense; for by the Law could no Flesh be justi­fied: That is, the Law being added because of Trans­gression, certainly the Transgressor could not be justified, whilst such, by that Law which condemned him for being such. Which puts me upon Distinguishing betwixt Justification, as it is sometimes taken, viz. for Remission, Pardon or For­giveness of Sin past upon Repentance; and that Justification, which implies an Acceptance with, and an Access to God, as a Keeper of the Law of the Spirit of Life, which is to be made In­herently Just.

In the first Sense, Since all have sinned, no Man can be justified by the Law he has transgress'd: Therefore that great Favour and Mercy of Remission, Pardon and For­giveness was only then generally preacht in the Name of Jesus, that such as believed in his Message should obtain. Thus by the Works of the Law shall no Flesh be justified; because, all the Righteousness Man is capable of, ca [...]ot make Satisfaction for any Unrighteousness he has commit­ted; since what he daily doth is but what he daily ows. But still such as keep the Law, are justified: for that a Man should be condemned both for Transgressing & Keep­ing the Law too, would be very hard. What shall we say then, but that Justification in the first Sense, since Adam's Day to this, hath been God's Free Love upon Repentance; and above all, that by Christ's visible Appearance, and in his Name was Remission, Pardon, or Forgiveness preacht or held forth to the whole World, upon their believing there­in, more eminently, then ever,

But in the last Sense, No Man can be justified, but as he is made Just, and is found actually Doing of the Will of God; That justifies, that is it gives Acceptance with, and Ac­cess to God: In this Sense it was, that the Apostle said, Such as are the DOERS of the Law shall be justified; and not from the Guilt of what they formerly did against it, by then keeping it; for that is the free Love of God alone, upon the Repentance of the Creature, (which hath been in all former Ages, but never so eminently held forth to the World, as by the Coming of Jesus Christ in the Flesh.)

So that thus far we can approach the Honester Sort of Professors of Religion, or rather, we never were at a Di­stance from them, viz. That Men may be reconciled, and in a Sense justified, while Sin may not be totally destroy­ed: [Page 112] That is, God upon their Repenting of past Sins, whilst not then clearly purged from the Ground of Evil, may, and we be­lieve, doth remit, pardon or forgive former Offences, and is thus far reconciled; that is, h [...] ceaseth to be Wrath, or at a Distance from them, as whilst they went on in a State of Disobedience to the Light. Yet forever we affirm, that no Man or Wo­man can be [...]ade a Child of God, but as the New Birth, Re­generat [...], and the i [...]vine and Heavenly Image comes to be witnessed through the putting off the Old Man and his Deeds, and being baptized by the Holy Ghost and Fire into the one Holy Body, of which Christ, the [...]maculate Lamb of God, is Head and Lord. So that all those who apply to themselves, or others the [...]romises due to this State, unto that before-mentioned, heal themselves or other deceitfuly; and God will judge for those things. So let all People co [...]sider with Sobriety and Moderation, i [...] the thi [...]gs we a [...]ert are not most agreeable with Scripture, and that Light of Truth, which is in their own Consciences, unto which we most of all desire to be made mani [...]est.

IX. Nor is this all the Good, the Life and Sufferings of that Blessed Manhood brought unto the World; For, ha­ving been enabled so effectually to perform the Will of God Living, an [...] so patiently suffered the Will of Wicked Men Dying, therein freely offering up his [...]ost Innocent Life for the World; He certain­ly obtained exceeat [...]g great and pretious Gifts, which, as every Man comes to believe in the [...]ight, wherewith Christ [...] hath enlightned him, and to be lead by it, he shall assu­redly f [...]el a particular Benefit to him accruing from that general one procured by him, who so laid down his Life for the World.

In short, As we cannot but acknowledge him a Saviour in That very Manifestation, or Coming in that prepared Bo­ [...]y, who appeared so extraordinarily to visit the World with h [...]s marvelous Light and Truth, to turn their Minds from Error and Darkness, and actually converted and reclai­med many, and endued his Followers with his own Heavenly Light, Life and Power, whereby to supply his exteriour Ab­sence with a most lively, piercing, and effectual Ministry for the compleating the rest from Generation to Generati­on; so must we needs attribute this chiefly to the Divine Light, Life and Power, that through the Manhood. of both Lord and Servants, put forth and revealed It self to the Salvation of the World.

[Page 113]Nor are we yet, as hath been often hinted (to speak strict­ly) to asscribe the particular Salvation of every Man's Soul, to the Appearance of that same Light in Nature, in either Lord or Servant, albeit many were reacht into their very Hearts and Consciences at that time, and great and migh­ty things were generally procured, and Christ in that Ma­nifestation became the Author of Salvation unto many; but rather, as he is the Light of Men Individually, both then did, and now doth appear in the Hearts and Consciences of Men, unto the awakening of whom, and turning their Minds from that Darkness of Tradition, Formality and Sin, which had and doth overcast the Soul, unto that blessed Light in the particular, that thereby (as to them) suffer'd, and doth yet suffer so great and tedious an Ecclips; [...]say, this is the Effici­ent of Salvation, and all other Exteriour Visitations, Ministries or Assistants, though from the same Light, are in respect of the Light in every single Man or Woman but Instrume [...]al: In this Sense then Man is only a Saviour Instrumen [...]ly, but Christ both, whether with reference to his own Bodi­ly Appearance, or in the Ministry of his Servants, he is the most excellent Instrument; and the only Efficient Cause of Salvation, as revealed and obeyed in the Consciences of Men. So that it is not the Question, Whether do the Quakers deny any Benefit to redound by Christ s Bodily Sufferings [...] but Whether the Professors allow and acknowledge the Main of the Work to the Divine Life and Light?

In short, He was the General Saviour in that eminent Ap­pearance at Jerusalem, in which he did so many great and good things for Mankind; & a Particular Saviour, as we find him in our Hearts an holy Light shewing Sin, reproving for, and converting from it into the Holy Nature of the Light, to be Flesh of his Flesh, and Bone of his Bone.

Thus have I declared, according to my Understanding grounded on Experience, and that Illumination God has gi­ven me, in Moderation, the very Truth, Weight and Tendency of the Outward Coming of Christ, and his deep Sufferings by and for the World; And also the Nature of his Inward Coming into the Souls of Men to expel the Darkness that lodgeth there; In both which respects, I confess him to be the Saviour of the World in general, and the Saviour of each Man in particular: But that the Benefit accruing to Men from Him as the general Saviour, is known and received only, where he is witnessed a particular Saviour, and that I will abide by; For Christ in [Page 114] Man, becoming the Hope of Glory, and Man's being changed into the same Image, from Glory to Glory, even as by the Spi­rit 2 Cor. 3. 18. of the Lord, is the Salvation and Perfection of every True Christian.

CHAP. XXII.

THat which remains to compleat our Scriptural Dis­course of the Light, is to pronounce it that which H. H. J. Faldo, Tho. Hicks, and a Multitude of other Barkers at it, despise to call it, and don't a little under­value both us and It because we do; I mean CHRIST: Not that the Manifestation of Light in every Conscience is the Intire Christ, but that Christ, the Word-God, is that Light of Righteousness, which inlightens all Men; for which the Scrip­ture is most express in that so well known (but little belie­ved) Passage delivered to us by that beloved [...]isciple, who best knew what his Lord was, and stood in no need of any of their Information, how to denominate, or right­ly character him; although they and others implicitely accuse him of Weakness, Obscurity, nay Error, if not Blas­phemy too; who make it all this (and if it were possible more) in a poor Quaker, for only Believing on pure Gonvi­ction, this one weighty Passage, THAT WAS THE TRUE LIGHT WHICH INLIGHTENS Joh. 1. 9. ALL MANKIND COMING INTO THE WORLD.

I have so throughly handled this Matter in a late Book, intituled the Spirit of Truth Vindicated, that I need the less to enlarge at this time, to which I refer the Reader for Satisfaction concerning some Objections raised against the place. However, I will briefly consider it here that our Believing Christ to be an Universal and Sufficient Light, and that to be Christ, may stand in the View of the World, upon so good Foundation, as the Testimony of that Divine and well-beloved Apostle.

Two things are commonly urg'd against our Under­standing, [Page 115] of the first Nine Verses of John, as they re­spect the Light.

1. Some say, that the Light here spoken of, is not a Su­per natural, and consequently no Saving Light, but the Light of common Reason; Others call it of Nature, decay'd by the Fall, and what Conviction ariseth thence is only the Imperfect Remains of that Natural Light, which these Men, who thus speak, grant all to have, as well before as after Christ's coming in the Flesh.

2. Others say, that this is indeed an Universal and Saving Light, but they restrain it to that Visible Appearance, and make the ALL to be, all those that will believe; and the World to be that New Spiritual World Christ came to create by Saving Know­ledge, which Believers come into.

I will briefly answer both, and therein as well all the pretended Anti-Socinians (viz) J. Owen, R. Baxter, T. Danson, J. Clapham, J. Bunnion, S. Eaton, J. Grig, T. Imner. T. Hicks, and abundance more who hold the former; as those who are reputed Socinians, who hold the latter.

It is agreed by the First, in the beginning of this Chap­ter, that Christ's Eternal Divinity is declared by the E­vangelist, since some of them, and particularly J. Owen tells us out of Eusebius, that it was written on that very Occasion; one Cerinthus then denying any such thing.

This Word which was with God, and was and is God: Joh. 1. 1, 2, 3, 4, 9. This God, the same Person tells us in his first Epistle, is Light; By Him all things were made, among the rest Mankind. He then tells us that This Word had Life, and from thence descends to inform us, what the Word was with respect to Man; In Him, the Word was Life, and the Life the Light of Men; as such, He was that True Light, and not John, who only came to bear Witness of that True Light, which inlightens all Mankind coming into the World.

That this Light is Divine, and no otherwise Natural, then as it is Christ's Nature, or Natural to the Word, I shall thus prove.

Man is here supposed to be before he was inlightened, therefore what ever was proper, and connatural to Man, as Man, he had before he was inlightened, that is, he had a reasonable Soul, indued with intelligent Faculties, and that clothed with a Body, fitted with sensible Organs; The Latter dif­fer'd him from Inanimate, the Former from Irrational Crea­tures. [Page 116] But still the Light, with which this Soul is en­lightened, in reference to God, and things appertaining to its Eternal Well being, belongs not to Man, as Man: Sure­ly then, this Light must be superadded, that is, over and above Man's Composition, as a meer Understanding Crea­ture; and consequently, it must descend from above, and in this Sense be Supernatural. Thus the Word crea­ted all things, and among them made Man, enlightened Man with a Supernatural Light.

That this Light was not only over and above Man's Nature, but is also of a Divine and Saving, One in it self, [...] prove from its being the Life of the Word; for if the Life of the Word be the Light of Men, here is no such thing as descending to an Effect, to prove the Light Divine, a that the Life should bring forth a Light, and therefore this Light is Di­vine, because the Life of the Word that Product it is so: I say, without going to an Effect for a Proof of the Light's Divinity, I thus Undeniably prove it from the Life it self. for that very Divine LIFE is the LIGHT, not that it cre­ateth or brings forth a Light, as a Cause doth an Effect, but is that very Light it self; so that unless they will make that Life Natural (I mean as they do) Created (though very im­properly; for a Divine Life is Natural to Christ) they can­not conclude the Light which is not the Product, but that very same Life it felf, to be a meer Natural Light.

If then the very LIFE of the Word, be the LIGHT of Men, unless the LIFE of the Word be NATU­RAL, the LIGHT of Men must be SUPERNA­TURAL, DIVINE and INFINITE, as it becomes the LIFE of the WORD (which is GOD) to be.

And this roundly checks the dull Ignorance, or base Ma­lice See Dial. pag. 3. 4. of Tho. Hicks, who either could not, or would not under­stand G. Whitehead, when he said ‘ The Light must needs be Di­vine, because the Life from whence it came is so, and the Effect is alwayes of the same Nature with the Cause, in any other sense’ then this, That because, saith Tho. Hicks, God is the Cause of Beasts & Trees, by G. W's Argument, therefore they are God; For sayes he, G. W. asserts, that such as is the Cause such must the Effect be: Which strange Construction of G. W's Words, bewrayes either great Stupidity or Disingenuity. I would ask that very Angry Man; Is there no Effect of Power, besides that of Nature? Did the Father of T. Hicks [Page 117] get a B [...]ast or a Man when he begat him? Surely, unless he has a­bandon [...]d all Understanding, methinks, [...]e that makes in his Book [...]o notable a [...]istinction betwixt Reason & Railing, by using so little of the one, and so much of the other, should put one betwixt a Natural and Potential Effect; I mean such an Effect as proceeds from Nature, and one that comes from meer Power: The Divine Life can naturally produce nothing that is not as Divine as it self; b [...]t its Power hath made all that is not o [...] itself, as well Inanimate as Animate Beings. B [...]t enough of this at this time, and till this be proved not enough by those that are bet [...], as willing then pro­ving it so.

The Life of the Word being then the Light of Men, and that without any Diss [...]nt, and consequently [...]; I have no need to prove it SAVING, till that [...]able Man has singled out Saving from [...]ivine which is not so ab­surd, but for all his great Skill in Divinity, he may venture at, and in my Judgment, such an Enterprise shall be suf­ficient to renown the Light, and ba [...] him in the thoughts o [...] all that forbid not Understanding in their Religion, without any further Apology. However, let me briefly say, that It being a Measure of the Tru [...] Light, by way o [...] Excellen­cy, [...]ar transcending John ( [...]or as such is he preferr [...]d, who is the Inlighte [...]er) and that it was through John all should believe i [...] him; and lastly, that to these who re­ceived him as the Universal Enlightener, or True Light, He gave Power to become the Sons of God, it [...] [...] follow, that the Light is Saving: and indeed I have with multiplied Arguments and Testimonies [...] made appear from Scripture and Story the Universality and Sufficiency of that Divine Light. Such then that say, it is decayed, because they are themselves, me­thinks, resemble those at Sea, who, being under Sail, fancy the Shoar moves. The Fault is in the Eye, blinded by the God of the World, and not in that blessed Light, which shines unprofitably upon the Blind (through their own Blindness got by Disobedience) Let them by unfeigned Re­pentance be unscaled, and the Sun will give good Proof of its Light; Darkness ought not to charge the Light, but it s [...]f that it sees not. Tho. Hicks confesseth All are inlightened, but denyes the Sufficiency thereof: yet refuses to be ruled by it: Let him first obey it, before he despiseth it, and prove himself above it, before he throws it so far below a Christian: He may [Page 118] be allowed then to blame the Light as Impotent, when he can live Uncondemned of it, or Experience can tell us its Insufficiency to Well-Living: Tis vain to undervalue That which chargeth both with Duty omitted, and Sin committed. Happy Man were he, if leaving Prejudice, he obeyed the Light within, it would not teach him to write Lyes, Slan­ders and Forgeries, nor to call Men Knave, much less to threaten them with Blows whom he scurrilously named so. But Our Religion is to Bear and His to Abuse.

However, this stands sure, that the Life of the Word is the Light of Men, and consequently Divine; and (to say nothing of the Absurdity of their Phraises) there I will leave this first Sort of Men, and their fruitless Opposition.

To the Second Interpretation given, destructive of that Scope we testifie the Light to have, I return thus much.

That because the Light of Men was the Life of the Word, which Word was God, by whom all things were crea­ted, and that all Men are mentioned in that place con­troverted, which presupposeth no further Qualification in order to have this Light, then being born one of that all Men into this World; I conclude, that it is not only a most False, but Injurious Notion, to assert the Commence­ment or being o [...] that Light, to be from the Coming of Christ in the Flesh.

Besides, since this relates to the whole Man, which Word begins with Adam, and ends with the last of Man's Race, I cannot conceive how that Exposition can be valid; for then John would have been before Christ, instead of See Origen, Chrysostom, Greg Erasm Drus. Zeger. Cam. Grot. B. Sand. Dr. Ham. Christ's being before Abraham; whereas, therefore is John de­nyed to be that Light, because that true Light by Way of Excel­lency was the Enlightener of all Men, yea, of John himself, and therefore call [...]d that true Light, that is, the Fountain of all Light, Light it self, from whom all derives, but he derives from none.

And to say nothing at this time of the miserable Estate those of Mankind must labour under antecedently to Christ's Coming in the Flesh, let it be considered, that these first Nine Verses in John, relate not in the least to his Fleshly Appearance, from whence those Men would date both his Original, and Man's Illumination, but are a continued Se­ries of the highest Proofs of a Divinity, that we might as well know what He was before He came, as when He did come; and the one was an Introduction to the other. Nei­ther [Page 119] is it fair for these Men to a [...]egorize Christ out of his Divini­ty, and yet deny us any Allegory to prove it. If they deny Mea­nings elsewhere, let them do so here; It unbecomes Men that have their Wits, to rack them, to prop meer Fancy.

Further let me add, that as He who then came into the John [...]. World, was the same that created that World, into which he came, and therefore Previous, or before such Coming [...]o neither can it hold that the World, into wa [...]ch M [...] comes, is the New Creation, since it is not said, who be­lieve, which is usually joyned to things of that impor­tance ( believe and be saved, &c.) Nor can such as don't be­lieve, be totally excluded from being lighted, [...] the Wicked could not Rebell against it, if they had [...]; [...] [...] Evil Actions be Reproved without it: So that all such [...] is forreign, both from Scripture, Reason, and indeed Pro­bability also.

We shall conclude then, that Christ, the Word-God, is the Light of the World, that all are inlightened by Him, the Eter­nal Sun of Righteousness; therefore the Light of Men is Christ: For to Him, that is, Christ, or True Light, John testified, who gives Wicked Men to see their Unrighteousness, and who leads Good Men on in the Way of Holiness, which, persevered in, brings unquestionably to Eternal Happiness: and without which all Im­putation of general Acts of Righteousness by another, will a­vail nothing in the great and terrible Day of God's In­quest: when J. Faldo, J. Bunion, J. Grig, and that ma­litious T. Hicks, with the rest of their Omnious Frater­nity in Notion, shall be judged, not by the Deeds any other hath done for them (wholy without them) but according to the Deeds done in their own Mortal Bodies.

This Subject I shall conclude, with a few Reasons for the Universality and Sufficiency of the Light within, that we may not only be seen to have Scripture, and o­ther Authorities, but Reason, which is more universal, of our side too.

CHAP XXIII

THat there is an Universal Light, the Universality of all Ages have plentifully restified unto. There is nothing more constant now that can plead either such Antiquity, or general Consent: Not a Nation in the World ever knew an Age, in which it was destitute of such a Discovery of Internal Light, as gave to [...] Evil from Good, That Virtue was ever most commendable, and Vics above all things pernicious and damnable; This is matter of Fact, which I have already proved, and the most Barbarous of Nations now inhabited, are a clear Demonstration of what I say: conclude therefore, that since both Wic­ked and Good in all Ages have acknowledged to Well and ill Doing, and that this depends upon the Discove­ry of that Divine Light which manifests every Reprovea­ble Action; that none of Mankind are exempted from this Illumination.

But again, it is highly consistent with the Goodness of God, and Order of his Creation; since it seems unreaso­nable, that Men should have the Benefit of a Natural Sun which shines on the Just and Unjust, by which to di­rect their Steps, and securely transact all corporal Affairs; and yet their Souls be le [...]t destitute of a Spiritual Luminary; or Sun of Righteousness, when unto the Salvation of a sin­gle Soul, Christ counts the World of no value. The Soul then hath Eves as well as the Body; and as Men may see, if they please, when the Sun is in the outward Firmament, unless they on Purpose close their Eyes, so may all rational Souls see, if they will, by their Eye of Reason, that Spiritual Sun, which gives as true Discerning and Direction to the Mind, how to think and desire as the Natural Sun doth the Body, how to act and walk aright.

Were not this true, here would be a falling into a mi­serable Charging of God with Neglect to his Creatures; For since it is to be supposed that God made nothing but with a Design it should acknowledge a Creator, after its respe­ctive Nature; and that Man's Duty was peculiar, namely [Page 121] Divine Homage and Worship, exprest generally by a [...] correspond [...]nt to that Being which made him, it is just that we believe God hath indued Mankind with something that is Divine, in order to it; since oth [...], [...] [...] be destitute of what only co [...]ld enable him to [...] that Duty, without which he co [...]ld not, please nor acknow­ledge God. If then all Mankind ought to Worship, Fear, and Reverence God, Certainly all mankind have an Ability from God so to do, or else perfect impossibilities are expect­ed; because (otherwise) a most impotent Creature: But it can never stand certainly with the Rectitude or Righte­ousness of the Eternal God to expect that from Man, he never gave him Power to do; or the Improvement of a Ta­lent he never had. In short, if we ought to think that God is to be reverenc'd and worship'd, we must agree that he has [...] Mankind with a Divine Light and Knowledge in order to that End, or say with the Man in Matthew, God is as hard Master, an Austere Lord, he reaps where he never sowed, But I am almost of the Mind, that the Principles and Pre­ [...]dice of some encline them rather to think hardly of God, then favourably of the Light. How ill doth it become th [...]se to object an Impossibility of the Light's bearing their [...] [...], who are daily wounding it with their Rebellions?

But they object, Some deny they have it, and others by their [...] Lives shew they are void of it. To which I say, It is not impossible for a Life of Worldly Care, or Pleasures & [...] ­right Debauchery, to darken and quite blind that Eye which only sees the Light of Truth (and being kept single, preserves the Body full of Light) but this makes no A [...] ­eration in the Light; if through Repentance and Contrition the Scales fall off, the Light refuses not it self to the Eye that can and will see it; the Light remains unaltered, 'tis Man that changes. Would the Running Mad of some Men be a good Argument to prove Mankind irrational? neither is it any Demonstration against the Universality of the Light within, because some have by the Stupifyings of Sin rendred themselves I [...]sensible of it.

Nor doth Ill-living disprove the Light, enough improve Disobedience to it; Is it good [...] that [...] Wic­ked Man will not receive good Advice, therefore he never was well advised? And what better Reason can it be to say, Men disobey the Light, therefore they never had it; whilst that proves they had it, at least as a Condemner? A Man may be said to be enlightened, when he knows and does [Page 122] not his Duty; but rather I confess, when he becomes embet­tered by such Illumination: In the first Sense, All are illumi­nated, in the last, only such as having the Light, joyn to it, and obey it; for they will find their Understandings illuminated to that Degree, which the Disobedience of others shuts them up from. In short, All have Light to Reprove, unless they have quite put out their Eyes; but such only have it beneficially, as their Teacher and Director who receive it (as well as have it) in the Love of it.

Since then the Consent of Mankind, the Goodness and Justice of God, & Reason of the thing it self plead so strong­ly for the Universality of this Light, I need say the less, and shall descend to consider its Sufficiency.

CHAP. XXIV.

BEcause as well the Sufficiency as Universality of the Light, is struck at by our Adversaries, it shall not, I hope, seem amiss, if I say something briefly to it, though much of what I have said in the former is refer­rable to this.

That the Universal Light is also Sufficient, is a Belief so Reasonable & Necessary, that the Opposite Opinion must needs impeach God of Want of Rectitude. All grant, that God has made Man Rational, capable of a measurable Know­ledge of his Creator, which his bare Capacity will never give him, unless God please to make some Discovery of himself suitable to that Created Capacity in the Creature: Certainly then, since God desires not that the Creature should receive a wrong Impression of him, and yet he re­quires Universal due Fear and Reverence, he must needs have given some Certain and Sufficient Discovery, in or­der to it, by those Lively Manifestations, and most Sensible Touches of the Light to and upon the Soul, which cannot but be true, clear, and if minded, efficacious; For that God should require Men to serve him, and not give them what is sufficient, is worse then not to give at all, since Man's not Obeying such Discoveries, is not so great an Aggravation of his Ne­glect, as the Imperfection of them is, either of his Insuffi­ciency, or Unwillingness that made them to do otherwise. What [Page 123] is this but to say, God expects Homage from Men as their Soveraign Lord, and that they live uprightly in the World, yet he has given them no Ability, in order to do it? He pronounces such Miserable who conform themselves not to an Ho­ly Life, but gives no Power to avoid the Curse? In short, though Reason tell us, he made none purposely to Destroy them, but rather that he might be glorified in their Sal­vation, which he is also said to invite Men to; yet that he designs nothing less, by leaving any, or all Mankind under the Fa [...]ntings of an Impossible Success. But, as such Dismal Consequences belong not to the Truth (what ever share such kind of Calvinistical Predestinarians may have there­in) so we are well assured, that the Light of which we speak, has ever been Sufficient to the End for which it has been given in every Age, both to Manifest Evil, Condemn for it, and Redeem by the Holy Inclinings and Operation of its Power, those who are the Diligent Disciples of it; For it seems most Unreasonable, that the Spirit of Darkness should be sufficient, to draw into, and Destroy by Sin, and yet the Spirit of Light not be sufficient to Redeem and Save from it. Since therefore we cannot admit of any Insufficiency in the Light within, but we must suppose, that whilst God would be rightly worshipt, he has too darkly discovered the Way how to do it aright; that bis Gift is Impotent, that Man is required to do what he has no Power to perform; and that, whilst God requires Man to serve him, he hath not so much as shown him what way he ought to do it; All which Consequences are most Unworthy of God: We rather chuse to sit down contented with this Belief, that God, who made Man, and has given him a Soul Capable of Knowing and Serving his Maker, hath also endued him with Divine Know­ledge, by a SUPERADDED LIGHT AND POWER, and enabled him thereby, to live subser­vient to that Knowledge; That God's Gift is perfect and sufficient for that Work; and that such as are led by it, must needs be led to God, unto which, that Divine Light naturally tends, and attracts, as that from whom it came: which is certainly a State of blessed Immortality.

In short, accept these few Arguments Comprehensive of these two Chapters, and indeed most of what goes before.

• 1. God requires no Man to do any thing, he has nog given him first to Know, and the [...] Power to Do. But God re­quires [Page 124] every Man to fear him, and work Righteousness; Conse­quently, He has given every Man both a Discovery of his Will, and Power to do it.
• 2. No Man ought to worship the true God Ignorantly: But every Man is commanded to worship God; therefore, He is to do it Knowingly.
• 3. No Man can know God, but He must [...]over it to him, and that cannot be without Light; therefore, every Man has Light.
• 4. This Light must be Sufficient, or God's Gifts are Imperfect, and answer not the end for which they were given; But God's Gifts are perfect, and can perform what they are designed to; therefore, since the Light is his Gift, it must be Sufficient.

The Sum is this;

Every Man ought to Fear, Worship and Obey God. No Man can do it a [...]ight, that knows him not. No Man can know him, but by the Discovery he makes of himself. No Discovery can be made without Light: Nor this Light give that Discovery if imperfect [...]r Insuffecient in Nature; There­fore, all have a Sufficient Light to this great End and Purpose, viz. To Fear, Worship and Obey God.

CHAP. XXV.

AS I took Occasion to begin this Discourse from the late Dialogue, so shall I end so much of it as im­mediately concerns the Light with my Answer to Dial. pag. 2. the third Query made by T. Hicks, W [...]o this He, or They are that obey this Light, and in obeying attain S [...]lvation'

If I should take his Question as personally directed, I mean, what Man or Men they be, I should decline to answer; for the Controversy is not now of Person but Prin­ciples. I rather take this to be his Meaning, What are the Qualifications of those that obey this Light? Not what are their Names; but what kind or manner of People are they? In short, what is it to obey the Light?

[Page 125]I think I have so fully exprest my self already in this Matter, that with an [...] Adversary I might be sa­ved the Pains of any further considering it; But that no­thing may be thought to be [...] as Unanswerable, which is so easy to be answered, I tell him and all Men, and that not without some Knowledge experimental of what I say, That such [...] the Light, who [...] all that it manifests to be Evil, and inclines to perform all that it requires to be done; For Example: When the Light shows that it is Inconsistent with a Man fearing God, [...]. [...]. to be [...], [...], Proud, Covetous, Backbiting, En­vious, [...]. 5. Wrathful, Unmerciful, Revengeful, Prophane, Drunk­en, Rom. [...]. Voluptuo [...], [...], which with such like are called in Scripture, the Fruits of the Flesh, and Works of Darkness; and Persons so qualified, the Children of Wrath, such as delight not to retain God in their Knowledge, &c. I say, when the Light discovers these things to be Inconsistent with a Man fearing God, He, who truly Obeyes the Light, denyes and for­sakes them, however Cress it be to Flesh and Blood, and let it cost him never so dear: Though Relations do both threaten and entreat, the World m [...]ck, and he be sure to become the Song of the Drunckard, and a De [...]ision to his Ancient Companions, No, he dare not conform himself any more to the Fashi­ons of the World which pass away, and that draw out the Mind Jam. 5. 6. into vain and unprofitable Delights, by which the [...] in 1 John 2. 15. 16. him had been [...]; neither to gratifie the Lust of the Eye, the Lust of the Flesh, and the Pride of Life, which are not of the 1. Pet. 1. 18. Nature of his Father, who has begotten better Desires in him: He rejects the Conversation he once had in the World, and in the Eye of its Children seems a Man Forlorn and Distracted; he takes up the Cross, desp [...]ses the Shame, and willingly drinks o [...] the Cup of bitter Mockings, and yields to be baptized with the Baptism of deep Tryals Christ Je­sus, his Lord, [...] of, and was baptized with.

He is as well taught to deny the Religions, as Cares and Pleasures of the World. Such as prosess Religion from what they have either been taught by others, or read and gathered with their Carnal Minds in the Scriptures, in­truding into the Practices of either Prophets or Apostles as to External and Shadowy things, not being led thereto by the same Power they had, he can have no Fellowship with; He counts all such Faith and Worship Imagination made of Men, or a meer lifeless Imitation; He prefers one [Page 126] Sight begotten from a Sence of God's Work in the Heart beyond the longest Prayers in that State; He leaves them all, walks as a Man alone, fearing to offer God a Sacrifice that is not of His own Preparing; He charges all other Faiths and Worships with Insufficiency and meer creaturely Power, which are not held and performed from an holy Convi­ction and Preparation by the Angel of God, the Light of his Presence in the Heart and Conscience; therefore goes he forth in the Strength of his God against the Merchants of Babylon, Woes and Plagues are Rightly in his Mouth against those Buyers and Sellers of the Souls of Men: He is Jealous for the Name of the Lord; And therefore dares not speak Peace unto them, neither can be put into their Mouths, but testi­fies against all such Wayes; Freely he received, freely he gives.

Thus is this Man Unravel'd, Unreligion'd, Unbottom'd as to his former State, wherein he was Religious upon Letter, Form, Mens Traditions, Education, and his own Imagination; He is as a Man quite undone, that he may be made what he should be. Thus is he convinced of Sin and of Righ­teousness too; and the Joy he once had when he girded himself and went whether he would, is now turned into Sor­row, and his Rejoycing, into Ho [...]ling: He has beheld God in the Light, and abhors himself in Dust and Ashes; Sin, that was pleasant once in the Mouth, he finds bitter in the Belly, and that which the World esteems worthy their Care he flies as a Man would do a Bear robbed of her Whelps; Sin is become exceeding Sinful to him, insomuch that he cries out, who shall deliver him? He labours greatly, and is very hea­vy loaden: He is not willing to fly in the Winter, but is re­solved to stand the Tryal; For this Man not only brings his former Deeds to the Light, and there suffers Judgment to pass upon them, but patiently takes part in that Judgment, who was so great an Accessory to them. Nor doth his Obedi­ence conclude with the Sentence given against past Sins, and himself that committed them; but most patiently endures the Hand of the Lord till his Indignation be overpast, and till that which condemned Sin (the Fruit) hath destroyed the very Root of it, which hath taken so deep hold in his Heart, and the same Spirit of Judgment that condemned Sin, be brought forth into perfect Victory over the very Nature and Power of Sin. This Judgment is found in the Light, therefore do the Sons of the Night reject the Knowledge of its Wayes, and the Chil­dren of the Day joy greatly in its Appearance.

[Page 127]But neither is this all that makes up that Good Man, who obeys the Light; For a compleat Son of Light, is one that has conquer'd and expel'd the Darkness? 'Tis true, he was once Darkness, but now Light in the Lord, be­cause Ephes. 5. he hath been turned from Darkness to the Light, and 1 Joh. 1. 5, 6. from Satan's Power unto God, who is Light it self, and with him is his Fellowship continually.

This is the Man who in the Way of the Light hath met with the Inward Cleansing; for having been purged by the Spirit of Judgment, and the Spirit of Burning (other­wise called the severe Reproofs, Stroaks and Terrors of the Light in the Conscience he has ever a Watch set up in his Heart; A Thought must not pass which has not the Watch-Word, but at every Appearance he cries, Stand, if a Friend, and owned o [...] the Light (who is the great Lea­der (given of God for that Purpose) then he lets It pass; otherwise, he brings It to the Commander of the Con­science, who is to sit in Judgment upon It. Thus is Christ the Light, King, Judge and Lawgiver; And by this he grows strong, & increaseth with the Increases of God: Yet he often reads the Scriptures, and that with much Delight, greatly admiring the exceeding Love of God to former Ages, which he himself witnesseth to be true in this; and many things are opened to his Refreshment. So is the Light the Just Man's Path, that in every Age still shined brighter and brigh­ter, in which the cleansing Blood of Jesus Christ is felt to cleanse from all Sin; Thus doth he bridle his Thoughts, Jam. 3. 1, 2, 3. so that his Words and Actions offend not. Above all, he is often retired to the Lord, loves Fellowship with him, waits for dayly Bread, not in his own Words, Strivings or Will, but emty of Thoughts, or the Peace or Comfort that is drawn or imagined from thence, he silently waits to feel the Heavenly Substance brought into his Soul, by the Immediate Hand of the Lord, for it is not fetching in this Thought, or remembring the other Passage in Scripture, or calling to Mind what has been formerly known, but every Immediate Word that proceeds from out of the Mouth of God, that can satisfie him. In short, He that obeyes the Light, is thereby taught to deny Ungodliness and Worldly Lusts, and to be Sober Righteous, Patient, Humble, Meek, Upright, Merciful, Forbearing, Forgiving, Peaceable, Gentle, Self-denying, Constant, Faithful and Holy, because the Lord his God is Holy.

[Page 128]Thus have I given a brief Account as well what HE is not, as what HE is that is Obedient to the Light within, which is Christ's Appearance in the Heart, whose Holy Blood is felt to Cleanse, Attone and Save all those who believe and abide therein.

CHAP. VI.

I Will sum up the whole of this Discourse into these few Heads.

I. That Salvation is to be saved from Sin first, and Wrath consequentially; He shall save them from their Sins.

II. That Christ, the Word-God, has enlightened all Man­kind, not only a [...]ter his Coming in the Flesh, but before: And that the Light has ever been Sufficient as well as Uni­versal to lead to God all such as have obeyed it, as by its Pro­perties and Effects is demonstrated.

III. That the Difference betwixt the Time of the Law and that of the Gospel, as generally distinguisht, was in Manifestation not in Nature. God might be as much more propitiou [...] and bou [...]ti ui to the last Ages (be it, that they were better able [...] receive such extraordinary Discoveries, or that it wa [...] the alone good Pleasure of his Soveraign Will) as he was to the former Ages, yet that he gave them a Suffi­ciency of the same Divine Light to conduct them through the World to Eternal Blessedness.

IV. That Jews and Creeks, Heathens and Christians agree in this.

V. That still the Preheminence is given to Christ's Ma­nifestation in Flesh, both generally and particularly, that being both the Fulness of Time, and Fulness of Discovery, which put an end to the Types and Figures and Car [...]al Co [...] ­mandements, by shewing forth an Abrogation and Consu [...]tion of them all, in the Substance it self: In which State they are [Page 129] not needed; but in Comparison thereof, they are (though once they were as Calenders, for weak People to read some mystically Glory by) but Beggarly Elements.

VI. That not only in that Flesh did the Eternal Light preach forth it self the End of these Things, by Revealing & becoming the Author of a more plain and perfect Way (though less easie to Flesh and Blood) placing the Stress of all upon an Eva [...]gelical Righteousness, whereof he became the first Mi­ [...]er, and our most Holy Example) but he also appear'd in that publick Body (so peculiarly prepared) a General Saviour, by his Life, Doctrine, Miracles, Death of the Cross & Re­surrection; in and by all which he obtained a Name above e­very Name.

VII. That nevertheless not to the Body, but holy Light of Life therein, is chiefly to be asscribed the Salvation; and to the Body however excellent, but Instrumentally: for that it was the Eternal Light and Life, which gave the Weight to all the Actions and Sufferings of the Body.

VIII. That the Benefit then procured is not witnessed by any, but as they come to believe in Christ the Light, as he doth appear in the Heart and Conscience, to save from Sin, destroy the Works of the Devil, finish Transgression, and bring in of his Ever­lasting Righteousness: Wherefore to fancy one's self intituled to a State of Salvation, whilst in Rebellion against the Light within ( which is Christ's inward Knocking and Appearance) must needs be a Delusion most pernicious, and destructive to the Souls of men.

IX. That upon the whole it is determin'd and concluded, that Christ is that Light which shineth in the Conscience.

X. That the Light is prov'd by Reason both Universal and Sufficient; The first from the Consent of Mankind, the Good­ness and Rectitude of God; the second from both Experience, and that it were inconsistent with God, to give a Light to his Creature insufficient for the Work for which he gave it.

Thus in short have I given the Heads and Results of most of the Matter contained in the whole Discourse upon the Light; and I intreat our Adversaries, they would seriously [Page 130] weigh the Whole, before they either reject it, or endeavour to reply to it: But let them be advised to try the Virtue of the Light, before they sentence it to have none; And in the Love of God be once prevail'd upon to consider, if something in them doth not really Condemn them, amongst other things for these brisk Attempts against it.

Oh! Why should Men covet to Know so far beyond what they do faithfully Practise? Let them first out-live the Just and Holy Re­quirings of the. LIGHT, before they put these Barbarous Affronts upon it, of a WIL IN THE WISP, A DARK LANT­HORN-LIGHT, T. Jenner. T. Tayler. J. Faldo. T. Hicks. H. Grigg. &c. NATURAL, INSUFFICIENT, I­GNIS FATUUS, THE QUAKERS IDOL, and abundance of such like Frothy, Prophane, and indeed Blasphe­mous Epithetes, which they wickedly bestow upon IT, as if they were Its P [...]per Names; when the Scriptures they would oppose to it, plainly tell them, that the whole Work of the Apostolical Ministry was, To turn People from Darkness to the Light, from the Power of Sathan unto God, that they might have Remission of Sins: As much as to say, Such as are turned to the Light, are turn'd to God, who is Light; and those who abide there, both have Remission of the Punishment, and Purgation from the Defilement of Sin.

And whatever any may think of us, we both believe, as­sert, and will maintain against Men and Divels, that God is LIGHT; and that out of the Light, or void of his Divine Illumi­nation, no man can Know him, and consequently not Worship him, unless they should worship an Unknown God: That such as receive this Illumination, and rebel not against it; but improve this Hea­venly Talent, they have Fellowship with the Pure Eternal God, and experience the Blood of Jesus Christ to cleanse the [...] from all Un­righteousness.

If any think to arrive at Glory another Way, and will not be admonisht, let them proceed; we speak what we know, and can but declare what we have felt of the Work of God in our Hearts. The Scriptures we highly value: But we believe not the things we often quote thence, to be true, Only because there, but for that we are Witnesses of the same Opera­tion, and bring in our experimental Testimonies to confirm the Truth of theirs: and such truly honour the Scriptures; all others are at best but empty Scribes, and Pharisaical Babblers.

So with God I leave my Labour in this Particular, desi­ring, that his Heavenly Light may yet more abundantly arise [Page 131] upon the Dark Hearts of Mankind and awaken them to Re­pentance, that since IT hath so long shined in Darkness uncomprehended, till even Darkness it self is grown so im­pudent as to interpret its Inability, to see the Insufficiency of the Light, he would be pleased to cause it to shine out of Dark­ness, that IT might plead the Excellency of ITS own Divine Nature in the Consciences of Men and Women, against the daily Scornes and base Detractions, that even great Professors of Christianity stick not to fling upon It; so ill are they principl'd, and so un-Christianly employ'd, which proves to me, how little they are Profess [...]rs of the True, Pure and Undefiled Religion, what ever Place their cunning Devices may have given them in the Hearts of Weak and Simple People. My Soul pittyeth their Opposition, and feareth the Consequence of such Re­sistance; and desires they may see the very Vanity of their En­deavours against the Light, Repent of them, and be Converted, that God may yet Heal them: which sincere Desire is my Return for all their Hard Speeches and Ungodly Sayings against us in general, and my self in particular.