The Snake in the Grass Further Discovered, Part 2 · Chapter 16
CHAP. XVI.
The Quakers diſown and deny the Chriſt of God, and ſet up a falſe Chriſt in his room and ſtead, and attribute all to that falſe Chriſt, which is due and peculiar to the true Chriſt.
THis is the grand and root-errour of the Quakers, SECT. I that great non-ſuch lye, which travels with and brings forth that Babel, and confuſed heap of errours, wherewith their Religion (if they have any ſuch thing) is abounding.
Firſt, They diſown and deny the Man Chriſt Jeſus, who was born of the Virgin Mary, who was of the ſeed of Abraham, according to the fleſh; who was nailed to the Croſs, and crucified at Jeruſalem without the gates, to be the Saviour of believers; and he who wrought that righteouſneſs, and underwent thoſe ſufferings by which mans Redemption was wrought. This we certainly know, and can never call Penningtons queſtions, p. 33.the bodily garment Chriſt, but that which appeared and dwelt in the body.
They do not deny, that there was ſuch a man as § 2 Jeſus the Son of Mary, and that God was in him, or rather Chriſt was in him: but this is no more than they profeſs of themſelves, that Chriſt as God, and the Eternal Word, is in them; yet that body of the Man Jeſus, which he calls here the bodily garment, he tells us, they can never call it Chriſt. Another paſſage out of the ſame Author will explain this: For that which he took upon him was our garment, even the p. 20.fleſh and bloud of our nature: (very right) But what follows is wofully falſe. Which is of an earthly periſhing nature, but he is of an heavenly nature, and his fleſh, and bloud, and bones, are of his nature. The ſum is this, The Fleſh and Bloud, and Bones or Body of Chriſt, which they own, is of a heavenly and Eternal Nature; but the body which Chriſt took on him of our nature is earthly and periſhing: and therefore they can never call that, or own that to be Chriſt.
This is as plain a denying the Man Chriſt Jeſus, § 3 whoſe body of fleſh was of our nature, and of the ſeed of Abraham, and the Son of Mary, as can be. They own him as one that once had a Being, but is now periſhed, that is, his body of fleſh and bloud. What can we expect of thoſe men, who can diſown what the Scripture ſpeaks ſo plainly and frequently? and that not now and then by the by, but as its main ſcope? Do not all the Prophets that propheſie of Chriſt ſpeak of him as to come? Doth not he himſelf, and others contemporary that lived with him in the fleſh, ſpeak of him as then come? Do not the Scriptures, after his Death and Reſurrection, ſpeak of him, as having finiſhed the Merit of our Redemption and Salvation, and departed from the earth, aſcended into Heaven, and there (at his Fathers right hand) ruling the affairs of Heaven and Earth, and making interceſſion for his people? And all this, of the Body of Chriſt, which he took of mans Nature; and this called Chriſt, and Jeſus, and the Saviour.
Let not theſe Blaſphemers of the Lord of Life and Glory, delude people with a fancy, as if we believe and preach the Fleſh and Bloud of Chriſt to be Chriſt, ſeparated from his Soul, his Soul of the nature of mans ſoul, (but undefiled) or that we take his humane or mans nature to be Chriſt, ſeparate from his Eternal and Divine Nature; for they cannot be ſeparated, the one is not (now) without the other; nor was the Divine Nature of Chriſt compleat Chriſt, until united to, and dwelling in its fulneſs in the humane or mans nature of Chriſt.
Yet, as what the mind conceives in a man, the man § 5 conceives; and what the leaſt member of the body doth, or ſuffereth, the man doth, and ſuffereth: ſo by a communication of properties, and union of natures in Chriſt, the Divine and Eternal Being of Chriſt is called Chriſt ſometimes, but much more often the humane nature, or the Man Chriſt Jeſus. And the reaſon is clear, becauſe although Chriſt offered up himſelf by the Eternal Spirit, as both dignifying him to a worthineſs for ſuch a Sacrifice, and enabling him to undergo it as a Lamb, for patience, innocency and meekneſs, and to overcome death: yet the mans nature of Chriſt, his ſoul and his body, was the only proper ſufferer and ſacrifice, for God cannot ſuffer, nor be put to death; and by the obedience and ſufferings thereof, was our reconciliation and redemption wrought. Only (as I ſaid before) its union hypoſtatical with the Divine Nature, did put it into ſuch a capacity, and entitle God, or the Divine Nature, (which in its fulneſs dwelt in him bodily) to all that he did and ſuffered.
Having thus explained my ſelf, that the weakeſt § 6 that are but willing, may underſtand the truth in this point, I ſhall quote ſome Scriptures, wherein the Man Jeſus, who was born of the Virgin, is called the Chriſt and Saviour; and that this Man Jeſus is now in being, and in that body of fleſh which he took of the Virgin, and wherein he eat, and drank, and ſlept, and performed thoſe actions proper to a body of fleſh and bloud and bones; and that this man Jeſus is ſtill, and ever ſhall be the Chriſt of God.
And it was revealed unto him by the holy Ghoſt, that Luke 2. 26, 27, 28, 29, 32.he ſhould not ſee death, before he had ſeen the Lords Chriſt. And he came by the ſpirit unto the Temple, and when the parents brought in the Child Jeſus, to do for him after the cuſtome of the Law, then took he him up in his arms, and bleſſed God, and ſaid,—Lord, now lett eſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation.—a light to lighten the Gentiles.
This was the Lords Chriſt, whoſe parents were Mary by nature, Joſeph in Law, and by reputation, as being Mary's Huſband, though after Chriſts birth; whom Simeon then ſaw, and not before, whom he took up in his arms, not only into his heart by faith and love: and this Chriſt is Gods ſalvation, and a light to lighten the Gentiles.
Therefore being a Prophet and knowing that God Act 2. 30. 31.had ſworn with an oath to him, that of the fruit of his loins according to the fleſh, he would raiſe up Chriſt to ſit upon his Throne; he ſeeing this before, ſpeaks of the reſurrection of Chriſt, that his [Chriſts] ſoul was not left in hell, neither his [Chriſts] fleſh did ſee corruption.
This Jeſus hath God raiſed up, whereof we all are Verſe 32▪witneſſes.
Therefore let all the houſe of Iſrael know aſſuredly, Verſe. 36.that God hath made the ſame Jeſus whom ye have crucified; both Lord and Chriſt.
The God of our Fathers raiſed up Jeſus, whom ye Acts 5. 30. 31.ſlew and hanged on a tree; him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Iſrael, and forgiveneſs of ſins.
Which alſo ſaid, Ye men of Galilee, why ſtand ye gazing Act. 1. 11.up into Heaven? This ſame Jeſus which is taken up from you into Heaven, ſhall ſo come in like manner as ye have ſeen him go into Heaven.
Opening and alleadging, that Chriſt muſt needs have Acts 17. 3.ſuffered, and riſen again from the dead, and that this Jeſus whom I preach unto you is Chriſt
Be it known unto you all, and to the people of Iſrael, Acts 4. 10, 11, 12.that by the name of Jeſus Chriſt of Nazareth, whom ye crucified, whom God raiſed from the dead; even by him doth this man ſtand before you whole. This is the ſtone which was ſet at nought of you builders, which is become the head of the corner.
Neither is there ſalvation in any other, for there is none other name under Heaven given among men, whereby we muſt be ſaved.
And though they found no cauſe of death in him, yet Acts 13. 28, 29, 30.deſired they Pilate that he ſhould be ſlain; and when he had fulfilled all that was written of him, they took him down from the tree, and laid him in a ſepulchre: but God raiſed him from the dead.
Be it known unto you therefore, men and brethren, that through this man, is preached unto you the forgiveneſs of Verſe 38.ſins.
For there is one God, and one Mediator between God 1 Tim. 2. 5.and man, the man Chriſt Jeſus.
I am he that liveth and was dead, and behold, I am Rev. 1. 18.alive for evermore, amen; and have the keys of hell and death. I might fill many Pages with Scriptures of the like import: theſe are ſo plain for what I produce them, and the Quakers deny, that they need no Expoſition or Comment, or (as the Quakers phraſe it) have any meanings put to them.
If men be ſo blind as not to ſee the errour of diſowning § 7 Jeſus of Nazareth, the Son of Mary, who was hanged on a Tree, put into the Sepulchre of Joſeph of Arimathea, to be yet alive, and the Chriſt of God, by all theſe Scriptures; it is a blindneſs wherewith never any before the Quakers, who profeſſed the Scriptures to be a true teſtimony, were ſmitten. Surely God hath given them up for their pride, giddineſs, or idle ignorance, and that in Juſtice; and the Devil, the Deſtroyer, hath blinded their minds with a witneſs, that this light of the glorious Goſpel ſhould not ſhine unto them.
Can? yea, dare any of you (guilty of the errour here charged) ſay? That all this is true of, and to be applied to the light within every man, which theſe Scriptures aſſert of Gods Chriſt? Read them over, and compare them with that which is your only Chriſt and Saviour. If this man Chriſt Jeſus, in whom dwells the fulneſs of the Godhead, and who was thus deſcribed by the Spirit of God, be the Saviour your light within is not. If your light within be the Saviour, and Chriſt, and Redeemer, he was not; of whom all theſe Scriptures, and a thouſand more, ſpeak ſo plainly. The Lord be merciful to your ſouls, the Lord rebuke you, who are ſo bold in denying the Lord that bought you, and trampling under foot the bloud of the Covenant. O conſider, that fancies and dreams, though having ever ſo ſtrong an impreſſion while you are poſſeſſed with them, will when you awake out of your graves of earth and duſt, yea, when your ſouls depart from your bodies, leave you to the naked truth, which God in his Word (the Scriptures) hath revealed to us, not to be abuſed after your manner; but that we might believe, and live after their direction; which who deſpiſes, Wo unto their ſouls, for they have rewarded Iſa. 3. 9.evil to themſelves.
I have not yet given you all the evidence I have § 8 out of the Quakers chief Writers, that they diſown the man Jeſus, the Son of Mary, to be Gods Chriſt. Some of them take together. Can outward bloud Penningtons Queſtions, P. as. Fox.cleanſe the conſcience! We witneſs the ſame Chriſt that ever was, now manifeſted in the fleſh. The man Chriſt Jeſus was not ever, for he was made, and born in time of the Virgin Mary, was Abraham's and David's ſeed after the fleſh: and though he now have a Being in Heaven, and is manifeſted on earth by his Word, and by that Faith which is in the hearts of his people; yet he is not now manifeſt in the fleſh, according to that Scripture which ſaith, God was manifeſt in the 1 Tim. 3. 16fleſh, not is.
And Chriſts nature is not humane, which is earthly, Fox myſtery &c. p. 71.for that is the firſt Adams. And immediately before, Where doth the Scripture ſpeak of humane?—Now we do not deny that Chriſt according to the fleſh was of Abraham, but not the word humane.
How pitifully doth he wind and turn to get out § 9 of the Nooſe, and holds the world in hand, as if he did not deny the thing, that Chriſt is conſtituted of the humane nature, only he will not allow the word humane. Yet he that hath a ſmall meaſure of diſcerning, may ſee that peep out which he would fain hide. He denies Chriſts nature to be earthly, which the firſt Adams was. Sure if Chriſt was the ſeed of the woman by Adam, his nature as man was ſuch as Adams. But for his queſtioning the word humane, as not in the Scripture, (he pretending to he able to examine the Juſtice of our Tranſlators, in turning the Greek into Engliſh, in his great Libel, called, Myſtery of the Great Whore) ſhould methinks have found as much as humane in the Greek, though not in the Engliſh, foreign being five times uſed in the Epiſtles, which in the Latine is, more hominum, humanus, after the manner of men, humane. And Chriſts humane nature is no more but his mans nature, of his nature according to man; and ſo he is now in the humane nature in the Heavens. Seeing then that we Heb, 4, 14, 15.have a great High-Prieſt that is paſſed into the Heavens, Jeſus the Son of God, let us hold faſt our profeſſion. Mark the laſt clauſe.
For we have not an High-Prieſt which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without ſin. Infirmities here muſt not be underſtood of ſin, the Text bars that; but ſuch a weak nature as is conſtituted of fleſh and bloud, liable to pains, grief, hunger, and wearineſs. And he was found in faſhion as a man; and that, I think, is more hominis. Now this man is, (not was) but is our High-Prieſt in the Heavens; and not as Fox hath it, was of the ſeed of Abraham, but is ſo.
A few Inſtances more yet.
And they that are falſe Miniſters, preach Chriſt Smith prim. p. 9.without. Your carnal Chriſt is utterly denied by the light. Your imagined God bey…nd the Stars. But none Sword of the Lord, &c. p. 24. Shield of the Truth, p. 30.can witneſs this, whoſe eye is outward, looking at a Redeemer afar off. So much of the proof of their denying that man to be Chriſt.
I muſt not ſay, that the Quakers do not own a SECT II man Chriſt; for that they frequently in their writings and ſayings expreſs ſuch a thing: but I deſire that none will be offended, that I will not take Chips for Guin…ys or half-Crowns, becauſe ſome ſilly Cheats would put them upon me under thoſe valuable names: much more ought I, and every one elſe, take heed of receiving that for Chriſt, which God the Father hath not ſealed, becauſe men of what countenance ſoever will perſwade us it is no other; whilſt by the very Candle-light of meer reaſon, it will appear to be a meer fancy. If I ſhould ſay no more, but that it is an abſurdity as big as an impoſſibility, for a man conſtituted not only of a ſoul, (for that may be crowded into a little room) but a body of fleſh, bloud and bones, to be within a man; ſurely no woman with child ready to be delivered, would by her ſwelling and bigneſs proclaim it to the eyes of all beholders more effectually, than ſuch who ſhould be ſo inmated.
And although they talk of all this being by faith, S. 2.they muſt give me leave to tell them; that though faith in Chriſt be ſo in the heart of a believer, that it doth thereby enjoy the bleſſed effects and fruits of the Redeemer; yet while the faith in Chriſt is in the heart, the man Chriſt in his perſon, or if you will, his glorified body, fleſh, bloud and bones, is as far from them, as beyond the viſible Heavens. And I care not if I mind you of the Popiſhneſs of their conceit, near of kin to Tranſubſtantiation, (but that is but an Infant-abſurdity to this) that one ſingle body, one individual man of fleſh, bloud and bones, ſhould be entirely in ſo many places at once, as in every Quaker; yea, every man and woman in the world. But it may be the Quakers being the only Maſters of the Myſteries, can ſay more for it than we can imagine, I am ſure more than any man in his wits can believe.
Let us therefore give them the hearing, before we § 3 Fox great myſtery, &c. p. 286.diſmiſs this importunate Candidate with Ignoramus, or a condemning Verdict. Now the woman here hath a husband to ask at home, and not uſurp authority over the man; but Chriſt in the Male, as in the Female, who redeems from under the Law, and makes free from the Law, the man may ſpeak: Chriſt in the Male and Female, who are in the Spirit of God, are not under the Law; but the Whore who drinks the bloud of the Saints, is gone from her husband from under the Law, to ask the Whoremaſter that doth drink the bloud of the Saints, which Chriſt the ſeed judgeth upon, to whom he gives judgment. I have tranſcribed the more of this Anſwer of George Fox's, that you may ſee what ſpiritual rare matter the Quakers ſwallow from the hand of Fox's infallible and inſpired Authority, the Chief among that Sect. The non-ſenſe and rarity of the Expoſition of the Apoſtles Inhibition of Womens ſpeaking in the Church, I ſhall leave you to conſtrue and deſcant upon: But you find him owning a man Chriſt, in the Male, and in the Female. The cleareſt Expoſitor that I have met with among the Quakers, of this Myſtery, is Iſaac Pennington. Two paſſages, of many, I ſhall quote out of him.
Was not the Word made fleſh? And did not the Word § 4 Pennington's queſtions to the profeſſors of Chriſtianity p. 29. p. 20.made fleſh dwell and appear in a Tabernacle of fleſh? and cauſe the glory of his own divine fleſh to ſhine through the earthly fleſh?
Is it the fleſh and bloud of the body which was prepared for, and taken by him, wherein he tabernacled and appeared? Or is it the fleſh and bloud of hi…, who took, tabernacled and appeared in that body? For that which he took upon him was our garment, even the fleſh and bloud of our nature, which is of an earthly periſhing nature; and his fleſh, and bloud, and bones, are of his nature, &c. The ſcope of this judicious Author, in many Pages, (a non-ſuch for new diſcoveries) is, to let us know, that there was a heavenly, ſpiritual, divine body, conſtituted of fleſh, bloud and bones, in which Chriſt came from Heaven; and that he put that body into the other body of our nature, which he took of the Virgin; and that outermoſt body of our nature he left behind, when he aſcended into Heaven, no body knows where. And this heavenly, ſpiritual body (nothing of kin to Abraham, David, Mary according to the fleſh) is the man Chriſt, which is in the Quakers, and ſo the Quakers are as compleat Chriſts as ever the Son of Mary was: for they alſo have the divine nature of Chriſt dwelling in a body of ſpiritual fleſh and bloud, and that dwelling in thoſe their bodies which we ſee, and are but the outward tabernacles of the God and the man Chriſt Jeſus. And when they ſpeak, and what they act, all is but the words and deeds of this man Chriſt, within the bodies of every he and ſhe-Quakers; and ſo no more they, but Chriſt in them. However ridiculous this may ſeem to be, it is no more but what they as ſeriouſly own, as any Article in their Creed. I ſay no more on this particular, but that he that can digeſt ſuch fables as theſe, hath a ſtomack hotter than an Oſtrich.
The Quakers in their opinion of the divine natureECT. III. of their Chriſt, are exceeding ſuperfluous: and they have not more diminiſhing thoughts of the humane nature of the true Chriſt, whoſe body they have doom'd to periſh into duſt and corruption, than they have magnifying apprehenſions of the divinity of their falſe Chriſt.
Their Tenet which Iam next to conſider, is, That every man and woman in the world, have in them a ſaving light from Chriſt and this light is no other but Chriſt, the Saviour and God eternal, and there is no other Saviour but it. It hath been the opinion of ſome (before the Quakers known in the world) that by the redemption of Chriſt (called univerſal) all men have a ſufficient light given them from God, the utmoſt improvement of which will prove ſaving: but far were they from accounting this light to be the Chriſt the Saviour. However alien my thoughts may be from this Tenet, it is not my work here to conſider it; But that peculiar to the Quakers; that the light within every man is Chriſt, and the only Saviourand very God.
Although there are none of them will ſtick to proclaim § 2 this on the houſe-top, yet I ſhall for general ſatisfaction give it you under their hands. And no one Fox great myſtery &c p. 8.knows ſalvation, but who knows this, Chriſt in you who is the ſalvation; and where he is within, there is ſalvation.
And this [Chriſt in us] is be in whom our ſalvation Smith Cat. &c. p. 64.ſtandeth, as the Mediator between God and man, the man Chriſt Jeſus.
And we alſo know and believe, that he is the ſame p. 71.Chriſt in us, which in diſpenſations paſt did humble himſelf to the Croſs.
And you, whom the Prince of the …wer of the air § 3 Fox the younger. p. 49, 50.hath led out of me you ſcorn me, the light in you—They have diſobeyed it, and called it a natural light; and ye have ſaid, that I the light am not able to ſave thoſe that believe in me.
That if you would believe and wait in me the light, p 54.—I will purge out all your iniquities, and forgive all your treſpaſſes, and I will change your nature, and I will make you new creatures, if you will hearken to me, and obey me the light in you. How confident they are of this to be true, may be ſeen in a bold adventure. If ever man be juſtified by his Maker, otherwiſe than by Martin Maſon's loving i… vitation, p. 5.believing in Gods Covenant of light, which in the conſience bears its teſtimony againſt all iniquity—then let me for ever be condemned from the preſence of the righteous God.
My deſign is to do two things. Firſt, To conſider the Scriptures, which they lay as their principal foundation, and chief corner-ſtones in this building. Secondly, Prove by Scripture and Reaſon, the falſity and abomination of their Errour.
That was the true light, which lighteth every man SECT. IV John 1. 9.that cometh into the world.
The Expoſition of theſe words I ſhall give, (according to what the Lord hath enabled me with) and refute what the Quakers give as the meaning of it, and conclude from thence.
We ſhall not queſtion that the Relative that, hath for its Antecedent, and is to be underſtood of the Word which was in the beginning, which was with God, which was God, by whom all things were made, the light of men, &c.
The ſpecial Character of this Word, who was God § 2 and Creator, that was the true light, I thus explain: Light is taken properly for that which doth manifeſt or diſcover any …hing; ſo Chriſt is light. But is now made manifeſt by the appearing of our Saviour Jeſus 2 Tim. 1. 10.Chriſt, who hath abol…ſhed death, and hath brought life and immortality to light through the Goſpel. The meaning is, That that ſalvation eternal, which God had purpoſed to give to his people, which could not be ſeen in the purpoſe of God as ſuch, is, by the appearing of Chriſt in the fleſh, and therein tranſacting and declaring this ſalvation and eternal life, abundantly diſcovered. For God who commanded the light to ſhine 2 Cor. 4. 6.out of darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt.
And as light properly is that which makes manifeſt, ſo metaphorically it is that which comforts and rejoyceth: And as the firſt is put in oppoſition to ignorance, or the abſence of the means of knowledge; ſo the other is put in oppoſition to affliction, grief, diſtreſs, which are ſo frequently called darkneſs in Scripture, that I need not turn to their Inſtances. And I do not in the leaſt doubt, but Chriſt the Word is here called Light in both reſpects, and that eminently: for, as he diſcovers the gracious thoughts and purpoſes of God for the ſalvation of man, it hath in its open hand the light of comfort; they are glad tidings, and gladding tidings. And this I take to be the import of the fourth verſe, In him was life, and John 1. 4.the life was the light of men: that is, the ſalvation and life eternal of poor ſinners, was wrapt up in Chriſt as God, who being ſo qualified was capable of working it: and this conſideration of God manifeſt in the fl…ſh for thoſe ends, is matter of ſtrong conſolation, as being an Adequate and ſufficient Foundation for Faith to build on.
The qualification of this light, the true light, comes § 3 next under conſideration. True is taken in oppoſition to falſe, but ſo we are not to underſtand it here. True is taken in oppoſition to types and ſhadows; ſo Chriſt is the true light, which all the types and ſhadows in the Moſaical Diſpenſations were not, no more than the picture and pourtraiture of a man drawn with the dark lines of Charcoal, are the man they ſo expreſs; or the figures for a thouſand pounds in a Bond or Bill, are the money. And this is the true Expoſition of the 23d Verſe of the 4th of John: John 4. 25.God never accepted in-ſincere and hypocritical worſhippers under the Old Teſtament-Diſpenſation. But the queſtion being of worſhipping at Jeruſalem, or Mount Gerazim; he tells her, as his ſenſe, that queſtion was now almoſt out of date, for that the Temple being but a ſhadow and figure of Chriſt and Goſpel-worſhip, duplicate page duplicate page they were now ſhortly to uſe thoſe ſhadows no more, Chriſt being come, and the Goſpel-Spiritual-worſhip, which they were but prefiguring of.
Again, The true light is to be underſtood of the § 4 light eminently conſidered; and ſo, though John was a true light, and by Chriſts own teſtimony a burning and a ſhining light, and ſo the Prophets were true lights; yet Chriſt excelled them all in light, as the Sun doth the Stars. The brightneſs of his Fathers glory, Heb. 1. 3.and expreſs Image of his Perſon. So that while they gave a more dim and imperfect light, Chriſt ſhined as the day-light. In the Text laſt mentioned, he is to be underſtood of Chriſt in the fleſh, before his Aſcenſion.
Laſtly, By true light we may underſtand, his being § 5 that light to whom, and of whom all the Prophets bare witneſs: as Iſaiah did not ſpeak thoſe things read out of him by the Eunuch of himſelf, but ofAct. 8 34. Jeſus Chriſt, as Philip expounded them to him. I now proceed to the efficacy of this light, wherein lies a great part of the Controverſie. Which lighteth. It is not to be doubted but this light doth give light, both in reſpect of manifeſtation, (which may be of that which is matter of terrour) and alſo of comfort to a miſerable world, by ſin and its effects. But I pray how will it follow from hence, that Chriſt is within thoſe whom he lighteth? Truly no more than the Sun in the Firmament is within every one it affordeth light unto.
But it is the ſcope of ſome pages in William Pen's late piece, to prove, that foreign ſhould be rendred, not lighteth, but enlighteneth; which pages he fills with the Authority of both Latine and other forreign Authors.
But by this I perceive he is as very—as thoſeSpirit of Truth, &c. p: 53. &c. Phyſitians who impoſe ſevere abſtinence on others, but they themſelves will take their Cups off, and their good Cheer, to wantonneſs and giddineſs.
I return to the buſineſs in hand, and grant that § 7 moſt Tranſlators render it enlighteneth. But what helpeth it? 'Tis never the more the Quakers light within: for a ſeeing Faculty can do nothing alone, no more than the beſt eyes in the head without a light without, as a medium by which to diſcern objects. And this faculty of mans underſtanding is enlightened by Chriſt ſo, as that by his light it is made capable to diſcern the Face of God ſhining on ſinners, according to the import of the Covenant of Grace: and that enlightening may be no more, Two Scriptures will evidence. Firſt, that concerning Jonathan: And dipt it in an honey-comb, and put his 1 Sam. 14: 27, 28.hand to his mouth, and his eyes were enlightened.—See, I pray you, how mine eyes have been enlightened. If the light within be no more in the Conſcience than the honey was in Jonathan's eyes, it will make little for the Quakers notion of the light in the Conſcience to be very Chriſt, and not only his manifeſtations, which are his acts and influence, not himſelf.
The other Text is more plain to the purpoſe. His § 8 Pſal. 94. 4.lightnings enlightened the world, the earth ſaw, and trembled. If by the earth be not meant the men on the earth, and by the world the men in the world, lightning was not likely to be ſeen by, or help them ſo to ſee, as to effect trembling; unleſs you will ſay, the meer Animals were intended▪ Well then, the world was enlightned by Gods lightnings, that were totally without them; whether their ſeeing by thoſe lightnings have reſpect to the objects of their bodily eyes, or to God the object of the eye of the mind, who is in a good meaſure made known by his mighty and terrible works.
But if you will needs have the enlightning in the…. 10. Text, to be a bettering of the faculties of the mind, to diſcern its ſpiritual concerns; I grant, that the Lord Jeſus Chriſt did by his redeeming work merit, and doth now by his Spirit effect that great good in his people; and they have thereby better underſtandings, and a more pure and faithful conſcience than others: But that Chriſt by being (eſſentially conſidered) in the conſcience of every man, ſhould be its enlightning, is a moſt baſe diſhonour to his Divine Majeſty; for what is it leſs, than to render God under no better notion, than the qualification of the faculty of a pitiful creature? Therefore however it be expounded, it makes nothing for the Quakers light within, or rather the enlightning within, to be the Being of Chriſt.
Every man. If this phraſe be taken ſtrictly in its…. 11. full latitude, intending every individual, without exception, Chriſt enlightning muſt be underſtood ſo doing as Creator, not as a Redeemer; which Expoſition hath a better countenance from the Context, than any thing that can make on the Quakers ſide. For the Evangeliſt treats in the introductory Verſes of Chriſt as the Univerſal Creator; and by conſequence the eyes of the body and mind (by which both are enlightned) are creatures of his framing. This is the opinion of many, (Superiours to me in judgment by far) and I ſhall not contradict it; but modeſtly, and with ſubmiſſion, offer my opinion. But if that be right, (which all the Quakers in the world are not able to prove, it cannot be ſo underſtood) the Quakers may quit this Text, as doing them no ſervice. Some have affirmed that John wrote his Goſpel, upon the occaſion of the Hereſie of Ebion and Cerinthus, in denying the Eternal and Divine Nature of Chriſt.
But ſuppoſe it be to be underſtood of Chriſts enlightning § 12 as Redeemer, and ſo the enlightning to be with reſpect to the Goſpel-diſcoveries; it need not (it cannot lightly) be underſtood of all univerſally. Why more than that Text? Whom we preach, warning Col. 1. 2… ▪every man, and teaching every man, &c. Sure the Apoſtle being but a man himſelf, could not warn and teach every man without limitation; it muſt therefore mean all that he preached to, or rather the Profeſſors of Jeſus Chriſt to whom he preached; he thus taught and warned. Commending our ſelves to every 2 Cor. 4. 2▪mans conſcience, &c. There were many that never heard Paul, nor heard of him; therefore it muſt be underſtood, that he had been ſo faithful, that he deſerved commendation from all (and had it from thoſe whoſe conſciences were pure) to whom he miniſtred. Well then, why may it not be underſtood thus? Every man that is enlightned with a ſpiritual Goſpel-light, is enlightned by Chriſt. I will ſhew you a Text of the like form, which muſt be ſo conſtrued.Pſa. 145. 14 The Lord upholdeth all that fall, and raiſeth up all thoſe that be bowed down. Sure it means, that all that are upheld, are upheld by God; and all that are bowed down, and raiſed up, are raiſed up by God.
Yet I rather incline to take the every man to be § 13 Jew and Gentile, without thoſe limitations of the Covenant, diſpenſed before Chriſt came. The Prophets, the Temple, the Sacrifices, and all thoſe typical Repreſentations of Chriſt, were reſtrained to the Church of Iſrael, till the coming of Chriſt. To them were committed the Oracles of God. The Diſciples muſt not go to preach the Goſpel in the ways o… places of the Gentiles. Peter is of opinion, he muſ… not converſe with thoſe who were Gentiles, as a Preacher of the Goſpel. The Jews are offended with him for going on ſo good an Errand, till they heard his Commiſſion from God, and the bleſſed effects of his Miniſtry. But they are quickly informed of the Partition-wall being broken down, and imployed according to their Commiſſion, to teach all Nations. And as I take it, it gives a good countenance to this Expoſition.
I have but one Hill more to get over, and that is, § 15 whether the Participle foreign, refer to foreign, or to foreign: and ſo, whether it may be read, The light coming into the world enlightneth every man; or every man coming into the world, the light [Chriſt] enlightneth. As I ſaid before, if it ſhould refer to man, every man in the very inſtant of, or before his birth, Chriſt enlightneth: it muſt be meant of created faculties in the natural body, as eyes, reaſon, &c. and ſo Chriſt as Creator enlightens all: for experience and ſenſe (without any one inſtance to controul it) will tell us, that none can believe without hearing, nor hear without a Preacher, for all the talk of ſome of the preaching Stars, and others of the preaching Goſpel-light in the Conſcience. Shew us the man that can expreſs any thing of Chriſt, or the Covenant of Promiſes, that never had any other means.
But there is a reaſon in the Text gives ſuch a countenance…. 16. to referring it to the light, as will not eaſily be found for the contrary. That was the true light, not this or this is; which plainly imports, not the light Chriſt, as he is now in Heaven, nor as preſent with John, and his contemporary Saints, when he wrote the Goſpel, (for then it would have been this, or at leaſt that is the true light, &c.) but it clearly points at Chriſts appearance in the fleſh, in his ſtate of humiliation, wherein he tranſacted mans ſalvation, and converſed and ſhined among men, as he ſhall never do over again; that ſtate of Chriſt which was when John wrote his Goſpel paſt. And this conſtruction is the very ſcope of the words, viz. That Jeſus Chriſt (who was ſhadowed out formerly by types and figures, and whoſe Ordinances for conveying knowledge and grace to the ſons of men, and which were the ordinary acceptable ways of Gods worſhip, were afore-time reſtrained to the Temple and Jewiſh Church) was manifeſt in the fleſh; and therein fulfilling his work as Redeemer, hath aboliſhed thoſe ſtrait diſpenſations, and broken down the partition-wall between Jew and Gentile, making no difference, but ſhining by his Ordinances and favour on either indifferently; ſo riſing as a Sun of righteouſneſs, to give light to the whole world, without any reſtraint by his Ordinance or appointment, whereby thoſe Prophecies are fulfilled: And he ſaid, It is a light thing that thou ſhouldeſt Iſa. 49. 6.be my ſervant to raiſe up the Tribes of Jacob, and to reſtore the preſerved of Iſrael; I will alſo give thee for a light to the Gentiles, that thou mayſt be my ſalvation to the ends of the earth. So it ſeems he was not ſo at the time of this Prophecy, although he were then the Divine and Eternal Being, and he who ſhould in time come, and redeem and ſave by his actual Merit. I the Lord have called thee in righteouſneſs, Iſa 42. 6.and will hold thine hand, and I will keep thee, and give thee for a Covenant to the people, for a light to the Gentiles. This ſpeaks ſtill of Chriſt to come as ſuch a light.
Let us conſider that paſſage in the Song of Simeon:Luke 2. 30, 31, 32. For mine eyes have ſeen thy ſalvation, which thou haſt prepared before the face of all people, a light to lighten the Gentiles, &c. So that the appearance of Chriſt in the fleſh, in that body which Simeon took up in his arms, was his being prepared to be a light to lighten the Gentiles. Now this light was preſent: And in the Text agitated, John 1. 9. This light was paſt, that is, that appearance and work of Chriſt, which made way for the ſalvation of God to be divulged, and its ordinary means to be enjoyed by all indifferently: This was the true light. God was 1 Tim. 3. 16.manifeſt in the fleſh—preached unto the Gentiles.
The ſecond Text they uſurp, is in Romans 10. 8. SECT. V Rom. 10. 8. opened.But what ſaith it? The Word is nigh thee, even in thy mouth, and in thy heart; that is, the Word of Faith which we preach. This Text joyned with John 1. 1. In the beginning was the Word, and the Word was with God, and the Word was God, they build their Tenet upon; that Chriſt the Word is within every man: as upon the Text before agitated, they affirm, that he is within them as a ſaving light. Let us firſt conſider, whether the Word, in this Text, be of the ſame ſenſe and import with that in John 1. which ſpeaks of Chriſt the Perſonal Word. That it is not ſo, but the Doctrinal Word, is plain from theſe Conſiderations.
Firſt, The Apoſtle doth in theſe words allude to § 2 Deut. 30. 14 opened.the words of Moſes, Deut. 30. 14. But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayſt do it. This Word in Deuteronomy is ſaid in Verſe 10. to be the Commandments and Statutes which were written in the Book of the Law; which Book they had among them, and by that means had the contents of it in their heart, either in the love of it, or by rote; as we uſe to ſay, a writing is gotten by heart, when it is treaſured in the memory; and it was in their mouth, by profeſſion or diſcourſe.
Secondly, the Apoſtle gives the ſame anſwer to a § 3 ſuppoſed Objection, How ſhall we know what is our duty? How we ſhould pleaſe God, and be bleſſed therein? ſaith Moſes, 'Tis no ſuch difficult thing for you to know this; for what you have gotten into your heart out of this Book of the Law, and what you have in your mouth by diſcourſe and profeſſion, that is it you ſhould obſerve and do. So the Apoſtle, if you ſuppoſe while we preach ſalvation by Chriſt, whom you muſt receive, that we preach impoſſibilities, for that the perſon of Chriſt if in Heaven, or in the grave, he is out of your reach; this will cure your miſtake, to conſider; that as the Word of the Law which Moſes taught and wrote, was in the heart and mouth to do it, ſo the Word of faith, or to be believed, is in your heart and mouth to believe and confeſs it. And this will as effectually ſave you, as if Chriſt in his perſon were in your arms, yea and more too. And that this is his ſenſe, is plain in Verſe 9. That if thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe Rom 10. 9.in thine heart that God hath raiſed him from the dead, thou ſhalt be ſaved.
The third Conſideration is, That the word that§ …. foreign 2 Sam. 18▪ 25. is ſaid to be in the heart is ſaid alſo to be in the mouth, and we all know what manner of word uſes to be in the mouth, that it is a word ſaying or ſpeaking while it is there, ſuch as that ſpoken of in Samuel tidings in his mouth; or that in Eſther, As the word went out of the Kings mouth: therefore it cannot be meant of Chriſt; but that ſpeech, thoſe ſayings, which are or may be ſpoken, as in the Goſpel when p…eaching, or when written.
Fourthly. Both that in Deuteronomy, and this word § 5 in the Romans, are ſaid to be in the heart and mouth of thoſe who were the Church of God, as Iſrael was to whom Moſes ſpake, and the Romans to whom Paul wrote; and ſo were taught by the one the truths of the Law, by the other; of the Goſpel. It ſorrily follows from hence, that it is in the hearts of all men.
Laſtly, The Apoſtle agitating this argument farther § 6 Verſe 14. How ſhall they call on him of whom they have not heard? He doth not tell them, Chriſt Jeſus the Word will preach himſelf, and he is in the heart where if you will but ſtand ſtill, and wait and liſten, you ſhall hear him teach you all things, as is the Quakers Rom. 10 17.Doctrine. No, but he tells them in Verſe 17. So then faith cometh by hearing. (ſo ſay the Quakers, too) but of whom? Verſe 15. Of them that are ſent, them whoſe feet are beautifull for the ſake of the glad tidings of the Goſpel of peace which they bring. And theſe are more than that one perſonal, or (as the Quakers phraſe it) eternal Word, Chriſt; for they are expreſſed by they, them, which are plurals; but Chriſt is but one.
Yet from this Text do they moſt confidently avouch Chriſt the Word who was in the beginning, § 7 and who is God, to be in the heart; and not only in the hearts of the Saints and Believers, but in theirs alſo, who are the moſt wicked and ignorant among the ſons of men. And I have by a grand Quaker been given the lye in the Pulpit, for expound…ng the Word in Jer. 23. 20. of the Word of the Lord Doctrinally confidered; and this Text in the Romans, produced with no more but confidence, and of that enough to prove me ſo.
There is a paſſage of Willam Pen's either in his Book called Sandy foundation, &c. or elſe The Spirit of Truth, &c. which is this, (at leaſt the matter of it) That Chriſt is moſt eminently the Word, all will agree, or none will deny. I have not time to look it: But I ſhall ſay thus much to antidote that fancy; That that is moſt eminently the Word of that ſpecies, about which we contend, which is moſt properly ſo; (though other conſiderations may render Chriſt the Word more eminent in another kind) and not that which is ſometimes, but improperly ſo called.
Chriſt is called a Lion, a Door. 'Tis true, Chriſt as God is more eminent than all things beſide in Heaven and Earth; and we uſe to ſay, (and do not yet repent it) that all (uncompounded) good things are eminently in God. So, as there is ſtrength and courage in a Lion, with reſpect to ſtrength and courage, Chriſt may be ſaid to be eminently, moſt eminently ſtrong and couragious; but to be the moſt eminently a Lion, would be a ſtrange and untrue expreſſion of Chriſt: For, Forma dat eſſe; and he that is without the form that gives the being, cannot be ſo eminently ſuch, as the meaneſt that hath the true form. And that the Word Chriſt is only ſo analogically, I have ſhewed, and the definition of a Word, in the ſecond Chapter. I deſire Mr. Pen to conſider better next time, and not think every body elſe not a hairs breadth beyond his ſize.
A third Scripture I am willing to explain, to fence SECT. VI the weak againſt the Quakers ſeductions, is 2 Pet. 1. 19. We have alſo a more ſure word of prophecy, whereunto ye do well to take heed, as unto a light that ſhineth in a dark place, until the day dawn, and the day ſtar ariſe in your hearts. This more ſure word of prophecy, compared with a voice from Heaven, which Peter, James and John heard, expreſſed in Verſe 17. is by Peter affirmed to be rather to be credited, than that, or any other immediate Revelation. By the more ſure word of prophecy, is meant thoſe prophecies written in the Old Teſtament, which are called, verſe 20. Prophecy of Scripture; and are called, The light that ſhineth in a dark place; as Prophecies ſhine, but with a dim light, (yet are welcom, and give ſome light) comparatively with Providences, which are the fulfilling of thoſe Prophecies.
The dawning of the day, and the day-ſtar ariſing in their hearts, cannot be meant of Chriſt, known and received by faith to ſalvation, and ſanctification too, in ſome meaſure: for ſo he was riſen in their hearts, when the Apoſtle wrote this; or elſe he would not have ſaid them to have obtained like precious faith with him, and others the Apoſtles and Saints, which he doth in verſe 1. as the direction of his Epiſtle.
I therefore conclude, that the ſenſe is this, He exhorts § 2 them to be intent on the Propheci…s, (whether verbal or figurative) which had reſpect to (not only the coming of the Meſſiah, which they believed already, but alſo) the aboliſhing of the Moſaical Rites, and conſtituting in their room the ſpiritual and Goſpeladminiſtration, till thereby they were convinced of that truth; which is called, the dawning of the day, and the day-ſtar, with reſpect to its light, and beauty, and reality, above the Moſaical Ceremonies and Rites, which were but dim night-ſtars in compariſon; or till they were convinced, that the day of the Goſpel-realities was come, and ſo the night-ſhadows of the Law to be done away..
The grounds I have for this Expoſition are theſe, § 3 added to the former. Peter, the P…n-man of this Epiſtle, is ſaid to be the Apoſtle to the Circumciſion, as the Goſpel of Circumciſion was to Peter. AndGal. 2. 7. therefore we may gather, that thoſe to whom he wrote were Jews, whom the Scripture ſpeaks to be zealouſly addicted to the Law of Moſes. And this is farther confirmed, by his direction of them to the heeding of the Scripture-Prophecies, which few but the Jews were acquainted with, or did own as worth the heeding, except the converted Gentiles, of whom there was no danger that they ſhould Judaize, unleſs moved thereunto by ſuch of the Jews as needed this conviction. This to me is ſufficient; I leave the grounds for others to conſider.
One Text more I ſhall weigh, and then I judge▪ I § 4 have done enough to ſatisfie thoſe that are willing, how the Quakers abuſe thoſe Texts which are not ſo eaſily underſtood as ſome others, to their own and others deſtruction. To whom God would make known what is the riches of the glory of this myſtery among Col. 1. 27. opened.the Gentiles, which is Chriſt in you the hope of glory. From hence they conclude, they have very Chriſt, his Being and Eſſence within them.
It will not be eaſily refuted, that the hope of glory is to be underſtood to be in them; which being a hope in Chriſt, the crucified Jeſus, was ſuch a myſtery as the Gentiles called fooliſhneſs. But we preach Chriſt 1 Cor. 1. 2.crucified, to the J…ws a ſtumbling block, and to the Greeks fooliſhneſs. For Chriſt to be in them (rightly underſtood) would be no ſuch hard matter for the Gentiles to believe, (who underſtood Metonymical phraſes very well) as to believe ſuch a glory to be attained by faith in, and obedience to the Laws of a man, who died as a Malefactor; and that this death of his ſhould reconcile God to man, with the addition of ſuch a purchaſe. But becauſe it is a truth, that Chriſt is in Believers; I ſhall therefore ſay that (which with the bleſſing of the Lord to a willing mind to be inſtructed) will prove convincing.
Firſt, The man Chriſt that was nail'd to the § 5 Croſs, the Quakers do not believe to be in them, nor that he hath a being or life, nor can he be in them in his perſon as a man, if they had a ſounder faith. For the God-head of Chriſt, that is, (with reſpect to his Being and Eſſence) is every where, and every where alike: Do not I fill heaven and earth, ſaith the Jer. 23. 24.Lord? So that with reſpect to the infinite Being of God, who comprehends all things, he is in every thing at all times, and nothing can be void of his preſence. So that if this be it you mean, the Saints have no more priviledge than any other creature whatſoever. But it remains that Chriſt is in his people by his graces, wrought by his Spirit, which is his Image and Likeneſs; by his love, which hath a uniting nature to its object; as we ſay, ſuch are one who love dearly: Every man is where he loves, more than where he lives: And ſo alſo where he is beloved; for that will make him frequently thought on, and a man to be ſenſible of his good or hurts, as if he himſelf enjoyed the one, or ſuffered the other. And he is ſaid to live in the hearts of his people by faith, as faith believes how lovely and deſirable he is, and ſo loves him, and works all thoſe other graces in the ſoul which are his Image; and do as effectually poſſeſs the ſoul for Chriſt, and to his uſe and intereſt, as a faithful friend can do: According to that Text, That Chriſt may dwell in y…ur hearts by faith, that ye being rooted and grounded in love, &c. You know what the Scripture ſaith of faith, that it worketh by love.Eph. 3 17, 5. 6.
So that in very …ed, Chriſt both as God and Man, doth live in all his Saints, but not in his perſon, but by the manifeſtations of his love and glory, his works and Image in, and on the ſoul. And this is enough to ſatisfie thoſe that are ſober, and are contented with, and rejoyce in thoſe priviledges which God affords to his Children; which are enough to render them bleſſed, rather than thoſe which pride and ignorance will chuſe, like our firſt Parents, to be as Gods, and pay dear for the deluſion.
Having ſtripped them of theſe Texts wherewith SECT. VII they fortifie their light within to be the Chriſt and Saviour; and proved, that the Man Jeſus of Nazareth, in whom dwelt, and now dwelleth the fulneſs the God-head bodily, is the Chriſt of God; and not the man without the God-head, nor the God-head without the Man-hood, I ſhall reſume my Argument: That this Chriſt of God the Quakers diſown and deny, and ſet up in his room and ſtead another, viz. the light within every man: and therefore diſown and deny the true Chriſt, and ſet up another in his room, which is not the true Chriſt, the Chriſt of God.
The light within every man, was not born of the § 2 Virgin Mary: It was not the light within every man of which Mary and Joſeph were ſaid to be the Parents: It was not the light within every man, that was arraigned before, and condemned by Pilate: It was not the light within every man, that was crucified (being hanged on, and nailed to the Croſs of Wood) without the gates of Jeruſalem: It was not the light within every man, that was laid in the Sepulchre of ſtone belonging to Joſeph or Arimathe…, that roſe out of that Sepulchre, that eat and drank after his Reſurrection with the Diſciples, that ſhewed to Thomas the prints of the nails that nailed his hands and feet to the Croſs, that aſcended up into Heaven in the ſight of the bodily eyes of the Diſciples; but the Chriſt of God was he, and is he, that did and ſuffered all theſe things: Therefore it is a moſt ſtupendious contradiction, to pretend to believe the Scriptures, and that they own the Chriſt to whom the Scriptures bear witneſs; and yet ſay, The light in every man is the Chriſt and only Saviour. And that the God-head of Chriſt ſhould be within every man, or any man breathing in the Quakers ſenſe, I have ſufficiently refuted already: yet I ſhall offer a few of many Arguments farther to convince, That the Quakers Chriſt is not the true Chriſt and Saviour.
They call their light within the ſeed. § 3Naylor Lov to the loſt. p. 3.
That he regards not the ſeed of God, which is fallen under all this death and darkneſs; ſo long as the creature will but hearken to him [the Serpent] and his lying promiſes, he will lead him from one thing to another in things without, &c. 'Tis a ſtrange Chriſt, who is in the power of every man to be brought under death and darkneſs, as long as the world endures; yet this is the Quakers Chriſt. Whereas Gods Chriſt was dead, but died but once; and was offered up but once for all, and that one offering hath that in it which perfects for ever them that are ſanctified. But how the ſeed ſpoken of Chriſt in the Scripture ſhould be in every man, and yet the Son of Mary not be there yea not be any where, is a moſt ridiculous Riddle: for God, or the God-head of Chriſt, was not the ſeed of the woman, or Abraham, or David; the ſeed was the man Chriſt according to the fleſh.
So to the light of Chriſt, that which changeth not in Naylor Love, &c. Preface.every one; I appear to be judged——for therein alone, both theſe things and all others that proceed from that …ot, makes for gathering creatures together, unto that one name and ſeed wherein all the nations of the earth are bleſſed. The Scripture he pretends to is Gen. 22. 18. And in thy ſeed ſhall all the nations of the earth be bleſſed. But Chriſt as God was not the ſeed of Abraham. Who that underſtands any thing can be thus deluded, to take the light within every man to be the ſeed of Abraham, the man Chriſt Jeſus.
The Quakers light within cannot be the Saviour, § 4 for their …ight within is, as they ſay, God, Father, Son and Spirit, without diſtinction, and that they are but one: whereas the Chriſt of God is the Mediator, and therefore muſt be diſtinct from God the Father, and ſinful man; who are the parties to be reconciled. There is one Mediator between God and man, the man 1 Tim. 2. 5. Gal 3. 20.Chriſt Jeſus. Compare this with Gal. 3. 20. Now a Mediator is not a Mediator of one, but God is one. Well then, the light within, which the Quakers ſay, is God without any diſtinction, and not the man Chriſt, who was in the womb of Mary, cannot be a Mediator, for a Mediator, is not of one, but between two diſtinct perſons. Now this being a truth, where is their Mediator? God eternal is not a Mediator to himſelf, nor man a Mediator to himſelf: ſo ſhut out the Chriſt without you, (a middle perſon between God and ſinful man) and you are in a woful condition.
Chriſt as God ſeparate from that man who was § 5 born of Mary, is not, nor ever was compleat Chriſt. So that if it ſhould be granted, that the light within you were the true God, God eſſential (which is a blaſphemy no tender and underſtanding ſoul dare come near the brink of) yet I ſay, your light within were not Chriſt. God had no capacity to ſuffer, to die, to do the Offices neceſſary for a Saviour and Redeemer, according to the conditions of the Covenant of grace: and although many were ſaved before Chriſt was born and died for ſinners; yet they were ſaved by faith in the promiſed Redeemer who was to come. And theſe all haveing obtained a good report through Heb. 11. 39faith, received not the promiſe. And therefore untill his Incarnation, he is ſpoken of as Gods Chriſt in election, but not actually and compleatly Chriſt.
Behold my ſervant whom I uphold, mine elect in whom Iſa. 42. 1.my ſoul delighteth; I have put my Spirit upon him, he ſhall bring forth judgment to the Gentiles. Read Iſa. 49. where you may with open face behold this truth, in that diſcurſive converſe and expoſtulation between God the Father, and God the Son. Wherefore Heb. 10. 5.when he cometh into the world, he ſaith ſacrifice and offering thou wouldeſt not, but a body haſt thou prepared me. Then I ſaid, Lo I come (in the volume of the Book rſeVe 7.it is written of me) to do thy will, O God. What was this will, but his fulfilling the Law both activelly and paſſively as Redeemer? which he could not do as God, therefore God prepared him a body, that body which was born of the Virgin, to which he being united, and therein dwelling, and performing our Redemption, he became actually and compleately a Saviour, and not before. Therefore if you believed aright concerning the God-head of Chriſt, yet denying his man-hood which was made, a created Being, a Being in time; you diſown and deny the true Chriſt.
And that is a notorious unmanning of Chriſt, and § 6 denying him, which one of your great Writers ſaith. And the Scriptures throughout teſtifie of him, and declare his unchangeableneſs, who through all [ages] abides Morning Watch, p. 4.the ſame, what he was in the beginning. Whereas if the man Chriſt were ſo the ſame, he never had a beginning. And the Scripture or you are much out; for they tell us, When he was twelve years old he went Luk 2. 42.up to Jeruſalem, and there diſputed with the Doctors; which would have been no matter of wonder, if he had been (as man) from the beginning. B…t if you will read ſuch a myſtery of iniquity, ignorance, and bold perverting of Scripture, as the world was never till of late acquainted with, obſerve what follows out of the fore-mentioned Author.
And he [John] was ſent of God to bear witneſs unto p. 5.this truth, which was; in the beginning.—But that is the true light (ſaith John) that enlightens every man that comes into the world, John 1. 9. Obſerve he corrupts the Text and puts is for was which in my Expoſition of this▪ Text, I ſhew to be the break-neck of the Quakers deſign. You may hereby perceive they are ſenſible how much the word was makes for my Expoſition. But he proceeds, Here was the light ſh…ne out of darkneſs in John, the morning and the firſt day was come unto him, as was unto Moſes. A moſt ſtrange, falſe, and abſurd paſſage; to make Chriſt to be the morning and the firſt day: but any thing to worm out our bleſſed Redeemer born in time. In the beginning of his book he tugs hard to have the created light and the day diſtinguiſhed from the night, to be no other but Chriſt the light within: And here he will have it ſhine out of darkneſs in John. It follows a few lines after, Then God ſent him to bear witneſs to the light which in him was made manifeſt, that all in the light, might believe; and he called to others to behold him, and ſaid, he was the Lamb of God, and was come to take away the ſins of the world, Joh▪ 1. 29. (Mark) he behold him—weigh this truth all ye Prieſts and profeſſors, and ponder it in your hearts. What cannot the Devil lead men into, who are led captive by him at his will? and make them alſo glory in it, and ſtand to't with a (mark) in a Parentheſis, and call on men to weigh their wickedneſs. I am amazed! The Lord have mercy on us, and poor weak ſouls, who know not how to eſpy ſuch groſs deluſions as this, That the Lamb of God John there ſpake of, was the light in him, and which ſhone forth in him.
The light within every man cannot be the Saviour, § 8 John 4. 22. openedfor ſalvation is of the Jews; which the light within is not. Theſe words were ſpoken by Chriſt himſelf to the woman of Samaria, to convince her of the Samaritans falſe worſhip. Ye worſhip ye know not what, that is, ye know not what to worſhip, nor for what end: The Temple at Jeruſalem was a type of Chriſt, and the worſhip of God which ſhadowed out Chriſt, as the Sacrifices, Altar, &c. were reſtrained to that Temple, to ſhew that what-ever worſhip was not performed in Chriſt, ſhould not be accepted. Now ſaith Chriſt, You know not what you do, in worſhipping at the Temple at Mount Gerazim, for no Temple but that in Jeruſalem is a type and repreſentation of Chriſt, and withal ſalvation is of the Jews. The true Saviour is to be born in the true Church, and from thence to bleſs the world. There ſhall come out of Zion the deliverer, and ſhall turn ungodlineſs from Jacob; That is, out of the Iſraelitiſh or Jewiſh Church. For out of Zion ſhall go forth the Law, and the Word of the Lord from Jeruſalem.
There is one Scripture much abuſed by thoſe I oppoſe, § 9 which I ſhall explain before I ſhut up this Chapter. Wherefore henceforth know we no man after the … Cor. 5. 16.fleſh, yea though we have known Chriſt after the fleſh, yet now henceforth know we him no more. This Scripture is by them made a ſufficient ground for their infidelity in the Chriſt of God, the Son of Mary: for they ſay, he was a man of our nature, of the fleſh and bloud of the earthly Adam and nature; as I have already ſhewed out of their Authors: but therefore he is not to be believed in, which you have had proof of ſufficient.
By the fleſh, we are not to underſtand the body, § 10 as if he ſhould have ſaid, we are to take no notice of our own, or others, or Chriſts body of fleſh: for the Apoſtle calls them worſe than Infidels, who do not provide for the bodies of thoſe who are of their own houſe: or that we ſhould have no remembrance of Chriſt, as he was in the fleſh; for then we muſt forget and be ignorant of the great myſtery and foundation of the Goſpel. Great is the Myſtery of godlineſs, God was manifeſt in the fleſh. But we preach Chriſt crucified. I determined not to know any thing among you, ſave Jeſus Chriſt and him crucified. The meaning therefore muſt be, That he and his fellow-Apoſtles did not preach the Goſpel for worldly reſpects, and eſteem of men; and pleaſe their fancies and humours, for the ſake of outward and carnal advantages. The grounds of this Expoſition are three among others.
Firſt, The ſubject and ſcope of the Chapter is the life § 11 to come, and to perſwade ſo to walk and behave our ſelves in this world, as thoſe that muſt quickly be uncloathed of this earthly tabernacle, and be concerned with only the things of another life.
Secondly, The end of Chriſts death expreſſed in Verſe 15. That they which live ſhould not henceforth live unto themſelves. That is, to their outward, temporal intereſts, as their prime and chief aim, for to their ſpiritual and eternal ſelves, they were to live, which are beſt promoted by living to Chriſt.
Thirdly, From what is expreſſed in Verſe 17. as neceſſary to making the honour and intereſt of Chriſt our chief aim. Therefore if any man be in Chriſt, he is a new creature; old things are paſt away, behold all things are become new. As if he ſhould ſay, This proves thoſe that are in Chriſt to be new creatures; that their aims and ends are holy and ſpiritual, which is too high for an unregenerate man, whoſe faith and love to them and concerning them, is much too weak to ſteer the courſe of their lives, as thoſe that are bound for Chriſt and Heaven. And as their ends, ſo the means is altered; for as before they ſhaped their whole courſe to pleaſe the fleſh, 'tis now conformed to pleaſing the Lord, and providing for their ſouls welfare.
And whereas it is ſaid, though we have known§ 12. Chriſt after the fleſh, &c. It may refer to the Apoſtles, in whoſe perſon the Apoſtle ſpeaks, (though he himſelf were not concerned with them) who did ſometimes dream of being great in the world, and ſharing with Chriſt in an earthly kingdome; but now being better informed, and attained to a higher and more noble degree of ſpiritual underſtandings and affections, they were crucified to thoſe childiſh and carnal deſigns, and their conſiderations of Chriſt in his glorified body, and his exaltation in Heaven at the Fathers righthand, did raiſe their ſouls to a longing after a further and compleat view of his glory, and ſharing with him in his heavenly Kingdome. This is ſutable to the eighth Verſe of this Chapter, which hath ſome Contexture with Verſe 16. We are confident I ſay and willing rather to be abſent from the body, and to be preſent with the Lord. Then Chriſt was not in them as in his Heaven and Glory.
To conclude, I beſeech you who are engaged with the Quakers, from the good opinion you have of their § 13 Tenets, or from the other reſpects which may quickly produce their entertainment; do not think it a light thing, to diſown him who muſt be your Redeemer, or you muſt for ever periſh; or that the difference between the true Chriſt, and any thing elſe that is ſo called, is ſo ſmall, that you may wink and chooſe, no danger of miſcarrying which ever be your foundation. If ye believe not that I am he, ye ſhall die in your ſins; was the ſaying of Truth it ſelf, and he was not the light within but the man Chriſt Jeſus, who was then in Judea, and no where elſe, who is now in Heaven, not on earth. How is it that the Apoſtles (whoſe knowledg of and zeal for Chriſt, is not to be equalled by any of ours) did preach Chriſt ſo abundantly by the name of JESƲS, which was the proper name of his humane nature; and as the CHRIST which is a name proper to God and man in one perſon, he that is the all ſufficient Saviour, and not by the name of the light within? which is not to be found, once in the Scripture; and where the words are found, (which Chriſt himſelf ſpake) which is but once, it may be a terrible and a ſeaſonable monitor to you. But if the light that is in thee be darkneſs, how great is that darkneſs? I beg of you once more to weigh what I have written in this Chapter, and beg for you, that the Lord would give you underſtanding in all theſe things.