Further Discovery of the Quakers, Reply · Position 4
Poſition 4. That Chriſt is in every man; and in the reprobates he is held under corruption.
Excep. 1 To this Nayler anſwers thus, When will you ceaſe to adde your lyes to ſlander withall?
Reply. We admire how the man can have ſo much impudence to charge lyes upon us. When as firſt, within ſix lines Nayler himſelfe confeſſeth, that he ſaid, That if an Indian were there, he ſhould witneſſe againſt him, viz. W. C. for affirming, that Chriſt did not dwell in the Indians that never heard the Goſpel. For the ſaid W. C. did he not thinke the conſcience of Iames Nayler feared, durſt appeale to himſelfe, whether that diſcourſe was not about every mans having a light within them, and that light to be Chriſt, ſo that he cannot but remember, that he affirmed Chriſt to be a light within the very Indians. Secondly, Nay further, lines 16. 17. Nayler moſt ignorantly reaſons, that Chriſt is in the moſt vile in the World, elſe he cannot judge them. Certainely had the man any ſparke of conſcience or ingenuity left, he durſt not in the ſame page, and with the ſame breath, deny and affirme the ſame Doctrine.
Excep. 2 But oh! thou full of all ſubtilty; Did I ſay, that Chriſt in the reprobates is held under corruption? let all that were there be witneſſe againſt thee.
Reply. 1. In our proofe there is no ſuch thing layd to Naylers charge. For that Poſition of theirs as we layd it, conſiſteth of two parts; and Nayler might clearely have ſeen, that he is brought onelyonly as a proofe to the firſt part of it, viz. That Chriſt is in every man; for all he is charged with, is, that he extended the in-dwellings of Chriſt to Indians; and therefore it ſhares but of the fulneſſe of his gall, thus to poure it out without cauſe. The proofe of the ſecond part, viz. that Chriſt in the reprobates is held under corruption, we layd downe in our ſecond proofe, in a Letter of Iohn Audlands to Edward Briggs, which Letter Nayler doth not deny. For having told him, he was damned; yet he alſo tells him, that he crucifieth Chriſt within him, &c. What is this, but to affirme Chriſt under corruption? But to make this further cleare, this Nayler himſelfe in Edward Briggs his houſe uſed this expreſſion, Father, rayſe up thy owne Sonne from under bondage, as we have it from his teſtimony under his hand in a certificate dated Ian, 14. 1653. And to put it yet out of all poſſibility of denyall, that the jugling of theſe men may further yet appeare in denying their owne Principles; We give you a part of a diſpute betwixt M. Sanderſon a Miniſter of the Goſpel, and ſeverall Quakers at Peircebridge, Decemb. 12. 1653. atteſted by the ſubſcriptions of ten ſeverall perſons, part of which concerning the thing in queſtion, we have given you word for word.
Quaker. Is not Chriſt the true light in every man? ſpeake.
Mr. Sand. Where Chriſt is, he rules as a King, but in all he doth not ſo exerciſe his Government. Therefore &c.
Quaker. In ſome, he is kept under corruption, and this I witneſſe, he is ſubdued in me; this I pawne my ſalvation upon.
Mr. Sand. Its Blaſphemy to ſay that a finite corruption ſhould keep under an infinite Chriſt, this is to make corruption ſtronger then Chriſt.
Quaker. Well, if a man obey the light within him, he will be happy, &c.
How undenyably doth this convince this man of his faithleſſe and perfidious dealings, in ſeeking moſt unworthily to ſhuffle off a Principle ſo fully owned by them,Heb. 6.4.6 opened & vindicated. viz. that Chriſt in the reprobates is held under corruption, yea, notwithſtanding his ſo confident denyall of this principle; yet Nayler immediately forgets himſelfe, and falls to proving of it in juſtification of Audlands Letter, from Heb. 6.4 6. that its impoſſible to renew them againe to repentance, ſith they crucifie to themſelves the Sonne of God afreſh, and put him to an open ſhame; whence he would prove, that Chriſt Jeſus is in the reprobates, becauſe they crucifie afreſh the Sonne of God.
1. Let the Reader ob…erve, it is not ſaid, they crucifie the Sonne of God in themſelves but to themſelves. How then doth this Text ſpeake any thing to the upholding of his errour?
2. Thoſe the Apoſtle writes to were Hebrews, the Iewes; ſuch as were of that people that crucified and put to death the Lord of life. Now, as it doth not follow, that becauſe they crucified him upon the Croſſe, therefore he was in them; ſo neither doth it follow, that Ieſus Chriſt is in reprobates and apoſtates, becauſe they crucifie him afreſh unto themſelves. This is enough to ſhew, that though Apoſtates doe crucifie the Sonne of God to themſelves; yet it no way followes, that Jeſus Chriſt is in every man, and in the reprobates is under bondage. And for as much as it is affirmed, that thoſe Apoſtates there ſpoken of, are included under an impoſſibility of ſalvation it muſt neceſſarily follow, that if Nayler will ſuppoſe that Chriſt doth dwell in thoſe, then he muſt affirme that Chriſt doth dwell in thoſe whoſe ſins are unpardonable, that have fin'd a ſin againſt the holy Ghoſt.
Excep. 3 There are yet theſe things objected to juſtifie this Principle, Iohn 1.9. this is that true light that lightneth every man that cometh into the world.
Iohn 1.9. opened.For the opening of this Scripture, you are to know, that Iohn is ſpeaking here of the Eternall Word, In the beginning was the Word, all things were made by him, &c. ſo that his deſigne is to manifeſt the Divinity of Jeſus Chriſt, and the Creation of the world by him; in which Creation, he enlightneth every man that comes into the world; He was in the world, and the world was made by him; theſe being the words immediately following that expreſſion of enlightning every man &c. Its cleare as can be, that that light is that which was implanted in the ſoules in the firſt Creation. Now that this light which in the firſt Creation was implanted in the ſoule, and ſo is in every man that comes into the world, is 1 Neither Chriſt. 2. Nor a Knowledge of Chriſt as Mediator. 3. Nor is a light ſufficient to bring to Goſpel ſalvation, we ſhall fully cleare, and ſo diſcover how miſerably this Text is wreſted by them.
L…ght in all m… not Chriſt in all men.1. That that light there ſpoken of, which is implanted in the ſoule in the firſt Creation, is not Chriſt, wi…l thus appeare. Firſt, Its a light Created by Chriſt in the ſoule, and ſo cannot be Chriſt himſelfe unleſſe they will blaſphemouſly affirme Chriſt to create himſelfe. 2 For this light with which he enli…n…th the ſoule, moſt either be by creation, or by hypoſtaticall union, viz. by the dwelling… of the Divinity of Chriſt in every man, as he was perſonally in the humane nature, when the Word was made Fleſh, and dwelt amongſt as; which how horrid a blaſphemy were it to aſſert, and how loathſome would it be to any that knowes but the firſt Principles of the Goſpel. And here we muſt againe tell Iames Nayler of his wicked blaſphemy, in affirming, that Chriſt as Man dwells in him, which though we proved againſt him in the Booke he pretends to anſwer; yet he wholly paſſeth that over in ſilence without a tittle of exception, which we cannot but interpret, as his confeſſion, that it is his Principle,
Light in all gives yet no knowledge of a Me…iator.2. That that light, which by Chriſt in the creating of the world is implanted the ſoule, is not a Knowledge of Chriſt as Mediator, we ſhall thus evidence.
1. Firſt, This was the light of the firſt covenant, viz. a covenant of workes, which did not a… all hold forth or make out a Mediator, for it was that light which was given forth in the firſt creation, in which Adam ſtood onelyonly under a covenant of workes, neither needed a Mediator before his fall; upon which fall▪ the firſt light of a Mediator broake out in a promiſe, The Seed of the Woman ſhall breake the Serpents head, as in Gen. 3.15… ver.
2. The knowledge of Chriſt as Mediator, the Scripture parely holds forth, as a matter of meer Revelation given forth by God in the ſecond covenant, and not implanted in the ſoule in its firſt creation. Mat. 13.11. to you it is given to know the myſteries of the Kingdme of Heaven, but to them it is not given. If Chriſt doe enlighten every man in the Knowledge of himſelfe as a Mediator, how then comes this Scripture to ſpeake ſo diſtinguiſhingly? to you it is given, to them it is not given; which exception of Chriſt, doth clearely deny the quakers univerſality, that its given to all. To thi… is parallell that of Chriſt to Peter, when by the Fathers peculiar revelation, he underſtood Ieſus to be Chriſt. Mat. 16.17. Bleſſed art thou Simon bar Iona, for fleſh and blood hath not revealed this unto thee, but my Father, where he cleares Peters Knowledge of Chriſt as Mediator, not to be from any principle of light cr…ated or naturall Knowledge, but from a peculiar revelation f om the Father, and pronounceth him bleſſed upon the account of that diſtinguiſhing diſcovery. How fully doth that place of Paul for ever daſh any pretence to a power to know Chriſt as a Mediator by that naturall light which is in every man that comes into the world. 1 Cor. 2.14. the naturall man receiveth not the things of the ſpirit of God, for they are fooliſhneſſe unto him, neither can he know them, for they are diſcerned ſpiritually. There the Apoſtle gives the reaſon why no light implanted in our natures in the creation, can diſcerne the things of the ſpirit of God, becauſe they are ſpiritually diſcerned; where he makes an oppoſition betwixt naturall and ſpirituall light, and puts an impoſſibility upon diſcovering Chriſt by the light of Nature. We may adde that, ver. 9.10. Eye hath not ſeene, Eare hath not heard, neither hath it entred into the heart of man to conceive, &c. but God hath revealed them unto us by his ſpirit.
3. That that light which by Chriſt in the creating of the world is implanted in the ſoule, is not a knowledge of Chriſt as a Mediator, will appeare by undenyable examples; for there are multitudes of men and women, without contradiction never knew the Lord Ieſus as a Mediator, though it muſt be confeſſed, they had a rationall or naturall light. Thoſe thouſands of Saints that went over into new England, fully experienced it, that there is not the leaſt hint of a Chriſt implanted in thoſe Indians, one of us having often converſed amongſt them, can alſo fully witneſſe it; as is more fully alſo evident by the confeſſions of many of them in Print, who have been converted by the Miniſtry of Mr. Eliot, of which we ſpake in the Perfect Phariſee, pag. 19.
But may not theſe Scriptures fully confound theſe mens pervertings of that Scripture. Reade Pſal. 143.19 He ſhewd his Word unto Iacob, his ſtatutes and judgements unto Iſrael; he hath not dealt ſo with any people, and as for his judgements they have not knowne them Pſal. 79.6. Powre out thy wrath vponupon the Heathen that have not knowne thee. Col. 1.26. the diſponſation of God is given to fulfill the Word of God, even that myſtery which hath been hid from ages and generations. But let Paul determine the contrary, to whoſe judgement we ſhall deſire to ſtand, 2 Theſ. 3.2. All men have not Faith.
Light in all not ſufficient to ſave3. That this light which by Chriſt in creating of the world is implanted in man, is not ſufficient to bring to a Goſpel ſalvation, is alſo plaine from what we have convincingly proved, that this naturall light may be in thouſands that never knew the Lord Ieſus as a Mediator: and Iohn 17.3. this is life eternall, to know thee the very God, and Ieſus Chriſt whom thou haſt ſent. So that there is an utter inſufficiency and incapacity in this light to bring to ſalvation. So that though A. P. hath lately expreſſed his abhorring the diſtinction betwixt naturall and ſpirituall light; yet our Lord Ieſus and the Apoſtles are ſo full in it, that they are of more authority with us, then the novell opinion of A. P.
Thus you ſee this Scripture fully vindicated from their wreſtings; for hence it is apparent, that though Ieſus Chriſt (by whom the Father made the world, Heb. 1.2.) in his creation of man did enlighten, and create a principle of light, and naturall reaſon, and underſtanding in the ſoule (which we have proved is eminently there underſtood) yet this proves nothing for the Quakers, that either therefore every man that hath a reaſonable ſoule Chriſt dwells in him, or that he knowes Chriſt, or that his naturall light can poſſibly ſuffice to bring to Goſpel ſalvation.
Excep 4 Naylers next defence is this ridiculous argument, If Chriſt be not in the moſt vile in the world, &c, how ſhall he judge every one according to their thoughts, as well as according to what they doe? muſt he proceed as carnall Iudges doe, by proofe, or confeſſion, and no further?
Reply. We need ſay no more to ſhew the ſimplicity of this argument, then to aske them theſe queſtions; Doth the Scripture ſay, that Chriſt is in the Devills, and yet he ſees, and knowes, and judgeth them? Or doth the Scripture ſay, that the damned in Hell Chriſt is in them? Nay but doth not Scripture ſpeake in this language. Chriſt in you the hope of glory, Col 1 27. ſo that Scripture ſpeaking of Chriſt in you, ſpeaks of him, as being the hope of glory where he dwells: And is Chriſt in Devils and damned ſoules the hope of glory? For ge…er the Quakers nor we are in this controverſie at all diſpoſin… concerning the abiquity of the Divine Nature, by reaſon of which he is above all, and through all, and … all. But of Chriſt in us, in that ſenſe the Goſpel uſeth the expreſſion, viz. as a ſaving light and principle, the hope of glory.
2. How ridiculous is it from Chriſts knowing all things, to inferre, that he dwells in all? can he not know things unleſſe he dwell in them? Doth he not know the inward motions of Brutes, Horſes, Fiſhes? &c. and is it Scripture Language from thence to inferre his dwelling in them? Oh! the vaineneſſe and frothineſſe of ſuch a ſpirit; and how are theſe men given up to blaſphemy. We ſhall conclude with that of David, Pſal. 11.4. The Lord is in his holy temple, the Lords throne is in Heaven: his eyes behold, his eye-lids try the children of men.
He hath another argument, that Chriſt dwells in the Saints; which we know, in its Goſpel ſenſe; but not in Naylers, that Chriſt as man dwells in them: but how abſurdly and un-ſcripturally doth this concluſion follow, therefore Chriſt doth dwell in all.
Thus you ſee our proofes fully confirmed, his lyes confuted, his perverted Scriptures cleared and anſwered, and the folly of his arguments fully opened, though he hath not anſwered one of our arguments, and many Scriptures againſt that Doctrine.