The Reviler Rebuked, Treatise · Part 2 · Head 3 – Head 4, 5
3. Head of Self-contradiction. Concerning the light within them.
Section 11.
I Noted how from John 1. 4. and 9. they (dreaming of a Chriſt and Saviour in all) deny the ſenſe to reſpect the natural light of every man, and yet ſpeak of their own living in a natural condition for ſeveral years: And R. F. both blindly and boldly anſwereth, If we do, we have warrant for it, for it is the light ſupernatural, John 8. 12.John 8. 12. cleared.
Rep. What if Chriſt ſpeaks of ſupernatural light given to believers, and his followers; John 8. 12. doth it follow that he ſpeaks of ſuch a light John 1. 4. 9. a blind and bold conſequence, it is, neither modeſt nor true. The Evangeliſt indeed ſpeaks of him chap. 1. 4. 9. as the Author of light which is given to every man; and He, of himſelf, chap. 8. 1…. as the fountain of light which is given to ſome men; but although the giver of light be the ſame, the light given, and way of giving is different in its proper form, and kinde.
Firſt, the light given to all men, John 1. 4. and 9. is a dimDifference of every mans light and the believers light. light, (and as the light of the Moon) cold, and inſufficient to ſalvation, unable to make diſcovery of the true Saviour: the light given to ſome men, is the light of life, a quickning light (as the light of the Sun) a ſaving light.
Secondly, for the way of giving; Chriſt, as God, (as hath been ſhewed in the firſt part of this Reply) gives reaſon, and common judgement about ſome things, to all men; but, as Mediator, he gives onelyonly to ſome men, that ſaving ſupernatural light, or light of ſupernatural things in a ſaving way, which effectually brings them into a gracious life, and unto a glorious life.
R. F. goes on, *Page 26.If one of them did ſay he lived in a natural condition before his converſion, is that ſuch a ſtrange thing? and then he inſtanceth in Paul, Gal. 1. and others with him, 2 Cor. 4. 6. who had given them the knowledge of the glory of God in the face of Jeſus &c. which is a myſtery, Col. 1. 27. But tels me, I am minded to cavil on purpoſe againſt the work of God, &c.
Rep. 1. All this doth not ſalve the contradiction, viz. of every mans having a ſupernatural light from his coming into the world, a light of life which is ſaving, and yet yield his (as others) living in a natural ſtate at that time when he hath ſuch a light.
2. It is not ſtrange to me, that unconverted men ſhould live, as they are, natural and carnal; but it was and is ſtrange that men will grant a natural life and condition lived in for ſeveral years, and yet imagine a ſaving ſupernatural light in every ſuch man, as if every man brought a Saviour with him into the world, at his firſt birth. That every man hath a Pope in his belly, I have heard, and believe that he hath roots and ſeeds of all Antichriſtian doctrine, of all hereſie and ſin in him, from and by his firſt birth of men, as men ſinning in Adam; this is not ſtrange: But that every mans light ſhould be accounted ſupernatural, and ſaving light, and nature accounted grace, though it be not ſtrange to Pelagians, yet it is ſtrange to me that profeſſors of the Goſpel for many years, ſhould now interfere, and halt, and limp, as they do, and be bewitched with this notion. If the Apoſtle Paul, and others (as R. F. granteth) were natural before they were ſpiritual, what a contradiction is it to their doctrine of every mans light, as they ſtate it and account it in a degree ſpiritual? while the beſt Saint upon earth is no more but ſpiritual in ſome degrees of light and holineſs.
3. This is neither my cavilling againſt Gods work, nor envy at the breakings forth of light (as he would make men believe) but a naked repreſentation of his and others fallacies. R. F. thinks he had, in the words before, laid in a ſure proof of my cavilling and envy, for thus he wraps up his argument, *Page 26.He commanded the light to ſhine out of darkneſs, &c. and if it had not been there in a myſtery, Col. 1. 27 how could it in them have been ſo after manifeſted (in them) but that thou art mindeful to cavil on purpoſe, &c.
Rep. 1. Here is a piece of the myſtery of Iniquity, as ſubtle asChriſt for ſalvation not in every man. any the Antichriſt of Rome hath in his budget, viz. The light of Chriſt for ſalvation (which the Apoſtle ſpeaks of 2 Cor. 4. 6. and Gal. 1. 16. Gods ſon revealed in him, and Col. 1. 27. Chriſt in you) was [there] and [in them] (twice repeated by R. F. for emphaſis ſake) that is, it was in the hearts of Paul, and the Gentiles (as of every natural man) before their converſion; for as my Antagoniſt reaſoneth, If it had not been there, &c. how could it in them have been ſo after manifeſted? but if he will have patience to hear, I will tell him. A thing may be manifeſt at the very coming in to a place that was not there before. A Sun-beam makes it ſelf manifeſt at its firſt breaking into a dark room where it never ſhone before. Chriſt, for ſalvation, was not in the heart of Paul till God revealed him to him, and in him. Chriſt, by his Spirit of grace was not in the Gentiles before their converſion, Epheſ. 2. 12. They were all at that time without Chriſt, and without hope; Chriſt therefore was not in them while they were in a natural ſtate, as he was when they were ſanctified, viz. the hope of their glory. Were it as this man imagineth, Myſterious Abſurdities."The grace of the Goſpel is but a manifeſtation of natures light: A natural ſtate is but grace under an eclipſe. The light in every man is their little Savior, and at their converſion, it becomes their great Savior; for now the Sun is come out of the eclipſe. But,
2. To aſſert Chriſt-mediator to be in natural men, is contrary to the Apoſtles ſenſe, and to theſe mens plain words ſometimes uttered.
Firſt, The Apoſtles ſenſe, 2 Cor. 4. 6. is, by alluſion to2 Cor. 4. 6. vindicated. Gods work in the old creation, to witneſs his power in the new. In the old, he commanded light to ſhine out of darkneſs. He ſaid, Let there be light, and there was light, creating it of nothing. There was a pre-exiſtent ſubject before light was created, viz. darkneſs of the air; but no preexiſtent matter, which light was made of; much leſs was light there before within the darkneſs: (for though God commanded the light to ſhine out of darkneſs, it doth not follow that light was there before) So, God working by his Almighty power in the new creation, he hath (ſaith the Apoſtle) ſhined in our hearts, to give the light (which was not there before) of the knowledge of the glory of God, in the face of Jeſus Chriſt. The faculty of the natural underſtanding was there, as the pre-exiſting ſubject, but there was no fore-exiſting matter, out of which this light is produced. The Apoſtles ſenſe again, in Gal. 1. 16. is not toGal 1. 16. vindicated. favor theſe mens opinion, as if Chriſt had been in Paul vailed over, before converſion, and then revealed in him, as being there, but Paul did not know it till his converſion: But God revealed his Son in Paul, when he did immediately, effectually, and experimentally ſhine into his heart, and gave him the knowledge of the glorious myſteries of the Goſpel, in the clear knowledge of Chriſt given for him, given to him, and now dwelling in him; and he doth reveal his Son in others ordinarily, when, after he hath knockt at their hearts, he opens the door by his Spirit, gives faith to conſent, that Chriſt ſhall come in and dwell there, Epheſ. 3. 17. Before faith, Chriſt is kept out of the heart; but when a ſoul believes, and his faith worketh by love, and love by obedience, as Chriſt came in and took poſſeſſion from firſt believing, ſo, in his good time, he doth manifeſt himſelf unto the ſoul, John 14. 21. The Apoſtles ſenſe, Col. 1. 27.Col. 1. 27. vindicated. is not, as if the light of Chriſt for ſalvation, had been in the Gentiles hearts, in a myſtery, before their effectual calling: (The myſtery of ſalvation by Chriſt, was wrapt up in the Scriptures of the old Teſtament, and in Types and Figures among the Jews, not in the leaſt hinted to the Gentiles mindes before the Goſpel came) But when the ApoſtlesWhen and how Chriſt is in the ſoul. came to preach Chriſt crucified to their ears, through grace they believed the report for themſelves, at Coloſs, (as elſewhere) and knew the grace of God in truth, had Chriſt his image ſtampt upon their hearts, and the Spirit of Chriſt dwelling in them. This was not light breaking forth from their hearts, as having been there before their union with Chriſt, and Chriſts taking up their hearts as his Temple; but the light of the glorious Goſpel breaking into their hearts, which,
1. Is called the riches of the glory, and the Pronoun [which] before [is Chriſt in you] refers not to [myſtery] (for that is of the Neuter, and the Pronoun *foreign.of the Maſculine Gender) but to [riches] *foreign.of the ſame Gender with [which] in the Greek. The glorious treaſure and ſubſtance of the myſtery, which rich glorious treaſure is Chriſt in you: the light in every man is a poor, baſe, beggerly ſcrap, to this Goſpel-pearl and treaſure.
2. This riches, ſumm'd up in Chriſt, and Chriſt the ſubſtance of the Myſtery, is confined to the Saints, ver. 26. and is onelyonly in them, ever after their cloſing with Chriſt, reigning and prevailing to the purity, peace, and joy of their ſouls, and evidential hope of their future glory.
Secondly, The aſſertion of Chriſts being within men before converſion, contradicts themſelves, (as I diſcovered in my former piece) who ſay, In the Ages paſt, Chriſt was not revealed, every man had not that light. The Son of God is not revealed as Chriſt, but as he is Mediator; in the Ages paſt, Chriſt was not (ſo) revealed, they had not (ſay they) that light, viz. as he is Mediator; therefore Chriſt, as Mediator, was not within men by the light given to every man. And here I leave them (R. F. among them) as I found them, and diſcovered them (in this Section) in their own darkneſs of Confuſion and Self-contradiction, till the Lord ſhall convince them thereof, and bring them out of it.
Section 12.
ANother Contradiction of themſelves concerning the Light in every man, I noted in this Section; viz. That they magnifie it, and vilifie it in the ſame reſpect, as it is the light of the firſt nature, and of every man in his firſt ſtate ſince the fall. R. F. *Page 26.takes up two of the paſſages to anſwer, but takes not off their Self-contradiction.
The firſt, They magnifie every mans light, to be a Law written in the heart, to judge and condemn all ſin, and therefore (they ſay) the day of judgement is come: and anon they vilifie the light of natural men (who are a part of mankinde) as filthy waters; and every man in his firſt ſtate is a beaſt. To this, all that R. F. hath to ſay, is, Where judgement is brought forth into victory, ſin is condemned in the fleſh; and there is no condemnation to them that are in Chriſt Jeſus, &c. and ſuch have boldneſs in the day of judgement; for as ſome mens deeds goes before-hand to judgement, others they come after, and therefore a day of judgement is to come.
Rep. If theſe men would diſparage every mans light, in reſpect of the Saints light, they would be ſomething ingenuous; and if they did not put every mans light in the place of Chriſt, the Spirit, and his writing in the heart; and then call them waters of Babylon; nor ſometimes ſay, upon Adams fall pure reaſon was deſtroyed, &c. and anon call every mans light, pure light; they would not be ſo Scripture and ſelf-contradictious as they are; nor would they confound what they ought to diſtinguiſh, as R. F. confounds the judgement of a natural conſcience, and the Spirits Goſpel-conviction of ſin, Righteouſneſs and Judgement together: Juſtification he confounds with Sanctification, and a day of Judgement preſent, with the day of Judgement which is to come. Scripture-expreſſions he uſeth here as elſewhere) but not with the Scripture-ſcope and meaning. The paſſage I quoted out of Ben. Nicholſon his Returns to a Letter, Page 13. ſpeaks of the Law written in the heart ofThe Spirits conviction of judgement, beyond the judgement of a natural conſcience. every man, which (they ſay) doth judge and condemn all ſin: R. F. tells us of a Judgement brought forth into victory; and when that is done, ſin is condemned in the fleſh: but, ſay I, according to Scripture, the Law written in the heart of every man, neither condemns all ſin, nor diſcovers either the root of all ſin, nor half the branches of it; and Judgement is far from coming forth into victory, till Chriſt brings it forth, not onelyonly by Goſpel-conviction, (which is far beyond and above the conviction of a meer natural conſcience) but by Goſpel-ſanctification, and by his ſecond writing of the Law, not in old ſtony hearts, but in new and ſoftned hearts. But if natural conſcience be ſo potent to be victorious at laſt, why do they call every man in his firſt ſtate, a beaſt, his reaſon corrupt, but to manifeſt their Self-confuſions?
Again, he ſpeaks of ſin being condemned in the fleſh, a Scripture-expreſſion, Rom. 8. 3. uſed by the Apoſtle, to ſetRom. 8. 3. cleared. forth Chriſts condemning ſin in his own fleſh, putting of it out of office and power (to condemn believers) by his ſufferingChriſts condemning ſin in his fleſh, far beyond the conſcience condemnation of ſin. of the puniſhment of their ſin in that fleſh of his; yea, fulfilling the Law, for them, in the ſame fleſh: Hence, no condemnation to them that are in Chriſt Jeſus; but this is another kinde of condemning ſin, then what comes meerly by and from a natural conſcience; for that,
1. Doth but condemn ſin in part, not all ſin, not original ſin, not unbelief, &c.
2. By way of diſcovery, not by way of ſatisfaction for ſin, and of juſtification from guilt, as is Chriſts maner of condemning ſin.
3. Natural conſcience is never victorious, as to deliverance of a ſoul from the ſtate of ſin, though it be never ſo far obeyed; but Chriſts condemning ſin in his own humanity, aſſumed to that end, is victorious, both by merit with God, and by application in the conſcience of a believer, to ſtop its own, and Satans accuſations; and throughout the Saint, to ſet up reigning holineſs in him, to prevail over corruption by degrees, in the ſtate of a new creature.
Laſtly, The Apoſtles words, 1 Tim. 5. 24. of ſome mens ſins going before-hand to Judgement, others coming after,1 …im. 5. 24. vindicated. are uſed to another purpoſe, as appeareth from ver. 20. concerning Goſpel and Church-offences and offenders: ſome mens ſins are diſcovered before-hand, theſe the Church may judge; others are not diſcloſed, theſe God will judge. It is well that R. F. grants a Judgement to come, I wiſh he could conſider it better, and judge no man ſo deeply, as he doth me, before the time; reckoning me with the wicked, who, indeed, will finde it to be a day of torment; for he that judgeth now, ſhall himſelf be judged at that day, and he that will ſhew no mercy in judging others, ſhall then have judgement without mercy, to his little eaſe, joy, or rejoycing.
The ſecond paſſage which R. F. *Page 27.undertakes to defend, is that of John Cam, Every man in his firſt birth and ſtate may ſee himſelf to be natural, but is not able to judge of the things of God. This is contradictious (in the firſt part of it) to Ben. Nicholſon, who ſaid, Every man in his firſt ſtate is a beaſt, for then he can reflect upon himſelf, and judge of his ſtate before God, no more then a beaſt. And the ſecond part of it is contradictious to the firſt; for if every man in his firſt birth may ſee himſelf to be natural, (guilty, liable to ſin, and the curſe before God) then he may judge ſomething of the things of God: but that is denied, why then is the other affirmed? but that the man fought with himſelf in the dark.
R. F. his defence is, 1. By railing and falſhood, Let that Book (Particulars concerning the Law by J. Cam) be a witneſs to the truth, againſt thy ignorance and ſottiſhneſs, that ſees thy corruptions, and pleads for them.
Rep. This I paſs by, with prayer, that the Lord may rebuke and remit him.
2. By a truth and a falſhood together, The light which doth diſcover the natural corruptions, is not natural, as thou ſays, but it is ſpiritual: Here is a truth in Scripture-ſenſe, not in his meaning; that the light which diſcovers natural corruption is ſpiritual; but a falſhood mixt with it, that I ſaid, it was natural. This will no where be found in my former, or this preſent piece; for I every where deny the natural light of every man to be able to diſcover a mans corrupt ſtate: Reaſon cannot reach the breadth, nor fathom the depth of this fallen condition. But let R. F. compare his own words laſt ſpoken, with John Cam's, and conſider if one doth not claſh with the other. His brother ſaith, Every man in his firſt birth may ſee himſelf to be natural: Himſelf ſaith, The light which doth diſcover natural corruptions, is not natural, but ſpiritual. Now I ask, Is it by the light of the firſt birth (as in the firſt birth) that every man may ſee himſelf to be natural? then that light is either natural, or ſpiritual; It is not natural, ſaith R. F. It is in the firſt birth, ſaith J. Cam: either theſe men do agree, or not; if they do agree with themſelves, it is more then we can make out by their words; onelyonly I finde what their ſenſe is of the word [ſpiritual] not after the Scripture ſenſe: The Scripture meaneth by ſpiritual, that which is born of the Spirit; by ſpiritual light, the light of the new or ſecond birth: but theſe men underſtand by ſpiritual light, that which comes with the firſt birth, a light in the ſoul of every man. We know, ſaith James Nayler, *Antichriſt in man, by J. Nayler, p 7, 8there is a light in ſpirit, that teſtifies of Chriſt, before Chriſt be known in the Creature; this light is that which the Gentiles had, whereby, ſaith he, they became a law unto themſelves, and were Jews in ſpirit, whoſe praiſe was of God, and not of men. This light led them to ſhew the works of that Law God had written in their hearts, their conſcience bearing witneſs, and excuſing them in the day, when God ſhall judge the world by his Goſpel. This light and the fruits of it, he concludes, will ſtand at the day of judgement praiſed of God, but not of men. Which magnifying expreſſions of the Heathens light, are diſparaged by what *Ben. Nicholſon, Returns to a Letter, p 16.another of them ſaith, viz. upon Adams fall, pure reaſon was deſtroyed, and corrupt reaſon took place, as it doth this day in every natural man: And if this man ſpeaks the truth, as he doth, the other ſpeaks what is falſe.
1. In that he boldly affirmeth, the Gentiles light made them Jews in ſpirit; the Apoſtle, Rom. 2. 29. hath noRom. 2. 29. reſcued. ſuch meaning. He deſcribeth a Jew in ſpirit, to be one who is circumciſed in heart, or who hath the circumciſion of the heart; whoſe praiſe is not of men, but of God. Heart-circumciſion, and the Gentiles light, are two things vaſtly diſcrepant: the Gentiles light never attained to the myſtery of heart-circumciſion. Fond men that write and ſpeak after this maner! their pens and tongues would be circumciſed, and hearts alſo, which I ſhall pray for, that theſe extravagant Errata's may be corrected.
2. In that (he ſaith) the Gentiles conſciences will bear them witneſs, and excuſe them in the day when God ſhall judge the world, &c. all which is remote from the Apoſtles ſenſe, Rom. 2. 15. For,Rom. 2. 15, 16 vindicated, and cleared.
Firſt, He is comparing a practical Heathen, with a bare profeſſing Jew; and preferring the working Gentile, before the talking Jew; but how? as to matter of fact, not as to the whole ſtate before God: For, as to the whole ſtate before God, they are both alike, (both falling ſhort of what the Law written in the heart, or in the book, required) onelyonly in matter of fact; the Heathen ſometime did more anſwer his light, then the Jew did; but did the Heathen anſwer his light perfectly? No, he had accuſing thoughts, as well as excuſing, a dark confuſed ſtate was his.
Secondly, The Apoſtle doth not ſay, the Heathens light and fruits ſhall excuſe him ſo at the day of judgement, that they will ſtand at that day, praiſed of God, &c. for thenNo ſaving excuſe, or teſtimony from a natural conſcience. conſcience (fully awakened) will accuſe more then excuſe; and the accuſations will bear and weigh down the excuſes ten thouſand fold: nay, every mouth (and the mouth of every conſcience that now excuſeth but from his own acts, and hath not the ſprinkling of the blood of Jeſus upon it) will then be ſtopt; where is his praiſe then of God?
Thirdly, The words ver. 16. In the day when God ſhall judge, &c. though they immediately follow, yet they have not ſuch a connexion with ver. 15. but either refer to ver. 11. and ſo four verſes are to be taken into a Parentheſis, or to ver. 12. and ſo three verſes are parenthetically to be read, and the ſenſe, with ſuch a dependence obſerved, runs clear and plain; viz. ver. 11. There is no reſpect of perſons with God, in the day when God ſhall judge: or, ver. 12. As many as have ſinned without the Law written, or with it, ſhall be judged, In the day when God ſhall judge the ſecrets of men by Jeſus Chriſt: And this reading quite cuts off James Naylers plea for the Gentiles ſaving light.
What ſtarting-hole R. F. will have, we may gather by what went before and what follows, in his commendation of this light, and ſuch as love it: It is ſpiritual, and ſuch as love it, bring their deeds to be tryed by it, and with it the deceit is judged, &c.
Rep. But by the light of the Spirit ſhining in our hearts, by the Scripture, we have found out the deceit of terms and phraſes, as uſed by theſe men; and withal how they claſh with themſelves (as with the Scripture) even in that which R. F. addeth, Such as with the Light have the deeds of darkneſs diſcovered, and hates the Light, the Light is their condemnation. But ſay I, the Gentiles never perfectly loved that light they had, therefore it was and will be condemnation to them, and none of them will be excuſed in the day of judgement; and therefore R. F. and J Nayler are here at a difference, and contradict one another, it may be, when they conſider not of it.
For a farewel R. F. concludeth, As it [the condemnation] is thine, and they that are in union with corruptions, as thou art, they are not able to judge of the things of God, but erre in judgement that judgeth with evil thoughts, as thou doſt, and haſt done; therefore judgements is to thy head and crown of deceit, pride and vain glory.
Rep. This verdict is from R. F. as a man, (to ſay no more) and I paſs not for mans judgement, but he that judgeth me is the Lord. OnelyOnly let me advertiſe the Reader, that to be in union with corruptions, is to have no diviſion made in the Soul by a contrary principle of Grace, hating that corruption. I would be very loth to be found in the hatred of other mens errors and corruptions, and in the love of my own. The teſtimony of my conſcience herein, is my rejoycing, that I lie open to conviction, ſtudying always to exerciſe a clear conſcience toward God and toward men.
Sections 13, 14.Sect. 13, 14.
THeſe two Sections, are by R. F. paſſed over untoucht: In the one I ſhewed how George Fox prefers the light within, as life, to the light of the Scriptures, which is death; and James Nayler acknowledgeth life to be in the Scriptures, ſpeaking of them that love the life in them. In the other, I noted how George Fox diſparageth the light of knowing God, and the Father, and the Spirit, and Chriſt, and the Goſpel, by the Scriptures, becauſe men had never known them but by the Scriptures. One would think (as I ſaid) this to be rather a commendation of the Scriptures, and that his diſparagement contradicts his commendation; as his after commendation, That the Scriptures came from the light and life, contradicts his diſparagement, That the light within was before the Scriptures. The light, within Chriſt, was before, (we grant) in time, and excellency, being uncreated light. The light within every man, in Adam (conſidered as in his ſtate before the fall, or as in his lapſed condition) was before the Scriptures in time, not in excellency; becauſe the Scriptures hold forth a higher light, then either Adam (or we in him) had before the fall, or under the fall. The light within ſome Saints (as they were Saints) of the old Teſtament, was before any piece of Scripture in time, not in dignity and degree, ſeeing there is more light in the firſt piece of Scripture-Goſpel, Gen. 3. 15. then all the Saints then, and ſince are worth (of themſelves) and then they could comprehend, or can to this day. The light within the Saints of the preſent Age, is after the Scriptures, both in time and excellency; in time, as they were born, and new-born ſince the Scriptures were extant: in excellency, as the Scriptures are a rule, above their light, and unto it; not ſo, their light a rule above the Scriptures.
Section 15.
WHereas I had reaſoned upon James Naylers words, If the leaſt degree of light, manifeſted in the creature, be perfect in its meaſures and in its ſelf, (as he delivers it for doctrine) then it is every way perfect, and no longer the leaſt degree; and therefore J. Nayler contradicted himſelf; R. F. *Page 27.appeals to the book of Few Words pag. 8. and thither let him and the worſt Reader I have, go, and finde out the ſubtilty he chargeth me with: After one charge he gives another, Thou haſt here confeſſed, that if the light be perfect in its meaſure, and in its ſelf, it is perfect every way.
Rep. It is neither my confeſſion, nor conceſſion, but I reaſoned after that maner, to manifeſt J. N. his contradiction in adjecto, as we ſay, or in the very terms; for it is as if he had ſaid, the leaſt degree is the greateſt degree, and the loweſt degree, is the higheſt degree; which how abſurdly contradictious to it ſelf, let rational men be judges. What hath he further to ſalve the contradiction? Thy imaginations cannot finde out the higheſt degree, that are not ſubject to the loweſt, but acts contrary to it, and ſo to be condemned by it.
Rep. Here are four freſh charges. For the firſt, I acknowledge my imagination too ſhallow to reach unto others attainments; but I deny the higheſt degree of light to be here attainable, 1 Cor. 13. I know 'tis in heaven to be found. I am content to look through Pauls glaſs, and the believers Proſpective, and to know things here in a Riddle, and in a Myſtery. The Zenith of the Saints light, is not to be ſeen whileSaints light not at the higheſt pitch. we are under the Sun, when that which is perfect is come (which comes not in this life in point of light; and therefore not of holines, by the way) then that which is imperfect ſhall be done away: But this I know that I am more brutiſh then a man, and have not the knowledge of the Holy. And how little is the portion of the knowledge of God and Chriſt, that is to be found among all the Saints? were it all put together, it would, haply, amount but to the leaſt degree of that which ſhall be known, by every of them, hereafter. The knowledge of the love of Chriſt is the higheſt piece of knowledge, and that paſſeth my knowledge, if not R. Farnworths; yet this I know that nothing ſhall be known in heaven, nor to eternity, but the foundation and ſubject matter of it, is already laid in the Scripture. Beſides Scripture-knowledge for the matter (I do not ſay for the maner) I profeſs my ſelf to know nothing; and the leaſt degree of that light which ſhineth in the Scripture, concerning Chriſt and him crucified, I eſteem above the higheſt degree of the light that every man cometh into the world withal.
A ſecond charge followeth, But thou art not ſubject to the loweſt [degree of light.]
Rep. 1. Will R. F. grant the light which every man hath to be the loweſt light? and Goſpel-light to be a higher light? and what the Saints have in heaven to be higher then what the Saints have on earth? then I hope the leaſt degree of light is not perfect in its meaſures as in its ſelf, as his fellow aſſerted.
2. What if I were perfectly ſubject to the leaſt and loweſt degree of light? will that advance me to light of another kinde? if not, I ſhall thank free grace for giving light of a higher nature (though I never obeyed natural light as I ought, and as I might; and every man might do more with his natural abilities then he doth.)
A third charge, But thou acts contrary to it.
Rep. This I take to be a third winnowing of Satan. What I have done herein, the Lord hath known, and knows (and not R. F.) And He knows how to pardon it, and hath pardoned it in Chriſt. But if I do not advance every mans light into the place of the Saints light, I act not againſt natural light (though above it) but for the light of Saints. And if I attribute more to true ſpiritual light, then to natural, and do not call that ſpiritual, which is not ſo (in the ſpecifical or proper form and being of it) but call a Spade a Spade, I hope R. F. will bear with me, or blame himſelf for allowing of that diſtinction (as above) where he ſaid, the light which diſcovers corruption is not natural, but ſpiritual, without explication of himſelf according to Scripture.
A fourth charge followeth [and ſo to be condemned by it] A ſentence I may call it, as well as a charge; but it is well I ſhall be condemned by the light, not in the dark as R. F. doth adjudge me, at his pleaſure: well, I ſay, that I ſhall be tryed and judged in another Court then his captious judgement; and well for me ſtill, that I have ſubmitted to the ſentence of Gods legal Court for abuſe of natural light, and yet have made uſe of my liberty in Chriſt, to appeal unto a higher Court then Gods own Law (ſo far as it holds forth a Covenant of works, and ſentence of life or death upon my own works) even to the throne of Grace, and to the Goſpel-ſentence, of Gods free juſtifying a ſinner that believeth in Jeſus; there, I am ſure, neither R. F. nor the devil himſelf can lay any thing to my charge, as to my condemnation before God. It is God that juſtifieth, who is he that condemneth? But in way of Reply before men, I muſt attend R. F. *Page 27.and deſire my Reader to obſerve how he goes on to make good J. Nayler his aſſertion. For it (the light in its leaſt meaſure) is perfect, both in reſpect of its truth, and ſincerity, power and authority, and condemns the haters and reſiſters of it. Thus R. F. To which I Reply,
1. What is this to perfection of degrees? Here is a mighty fall from the higheſt to the loweſt, for this kinde of perfection, viz. of truth (which I had granted) is ſo in the higheſt degree, that it belongs alſo to the loweſt. The leaſt drop ofEvery thing is true, and perfect for the kinde, as it is Gods work. water is true water, perfectwater in reſpect of its truth, as all that is in the Ocean: ſo the leaſt beam of light is true light, and (in that ſenſe) perfect, whether it be Creation-light, or Redemption-light, either is true (for its kinde) in the leaſt degree, and perfect as to the true being; But,
2. The deceit lyeth here, when men will put off that for Redemption-light, which is but old Creation-light. A Briſtol ſtone is a true Briſtol ſtone, but if it be put off for a Diamond-ſpark, it is counterfeit; there is not truth in it, as to the repute and eſtimation of it: ſo, the leaſt degree of old Creation-light, (as foreign, that which may beRom 1. 19. known of Gods eternal power, goodneſs and wiſedom, in and by the contemplation of the creature) is true for the kinde, and is called [truth] Rom. 1. 18. which the Gentiles impriſoned in unrighteouſneſs, but this hath not the leaſt ſpark of Redemption-light, which Adam had not before the fall, and was not manifeſted after the fall till the firſt promiſe, Gen. 3. 15. And if it be commended, and ſet off for ſaving light, it proves falſe light, and darkneſs it ſelf, (ſo far is it from perfection of degrees, that it hath not the leaſt ſpark of Goſpel-ſincerity.
3. As for any power and authority, that the leaſt or the greateſt degree of old-creation-light hath (as it is given back ſince the fall) (though it be loved and obeyed) to lead into the life and power of the Saints comprehenſions of the redeeming love of God in Chriſt (which R. F. hinteth at) I know none: God hath never bleſt it, nor promiſed to bleſs it, nor ordained it for that end.
4. If they intend it onelyonly of the Saints light or the Spirits light, which R. F. in his Epiſtle ſaith is perfect in its leaſt meaſure, ſtill that is onelyonly to be underſtood (as I ſaid in my other piece) in reſpect of its truth and ſincerity, and that hath life and power in it already, and doth not lead into it (as R. F. ſpeaks) but in reſpect of a further degree of the ſame kinde: for although the good uſe of natural light doth not lead into Spiritual light and life, yet the good uſe of the leaſt true ſpark of Spiritual ſaving light, in Chriſt the Mediator, hath a promiſe of further increaſe of light of the ſame Spiritual nature. There follows another paſſage in R. F. which I would ſcan a little, They that love and obey the leaſt degree of light, are in unity, the higheſt and loweſt in their meaſures and degrees.
Rep. 1. If this be meant of them that have the loweſt degreeCreation-light and Redemption-light m…ſt not be confounded. of Creation-light, and of ſuch as have the higheſt degree of Redemption-light, it confounds the natural and Spiritual man together, the ſinner or graceleſs, and the gracious Saint; yea, the meaneſt man, as a man, with the moſt glorious Saint in heaven, as a Saint, but how erroneous is this notion? What unity are they in (that is a ſaving unity) ſome of whom have not the Spirit, Jude v. 19. others have; ſome have union with Chriſt a Redeeming, Sanctifying Head, others not? Doth R. F. think that ſuch as obey the loweſt degree of light manifeſted in the Creature, are in unity with the Saints, that comprehend ſomething of the height and breadth, length and depth of the love of God, and Chriſt which paſſeth knowledge? or that men uſing their Talent of Nature well (could they do it) ſhall meet the Saints in heaven, who are enabled to uſe their Talent of duplicate page duplicate page Grace in a ſaving maner? far be any of his or my ReadersSection 16, 17. from ſuch Popiſh, Jeſuitical conceptions.
2. If he meaneth onelyonly, that the Saints of lower or higher forms, and degrees of Redemption-light and grace are in unity, this is granted in ſome reſpect, viz. of perfect Juſtification, ſincere Sanctification, and what one-neſs the Apoſtle ſpeaks of, Epheſ. 4. 4, 5, 6. But why then doth he and his ſect ſeparate from them that have higher or lower degrees of light and grace then themſelves? and how comes it they are ſo full of Saint and Self-contradictions?
4. and 5. Heads of Self-contradiction. Concerning Sin, and Chriſt.
Section 16, 17.
THeſe two Sections, R. F. waves altogether; In the former, I delivered out what I had from them in diſcourſe, in Scotland, that ſin is no viſible enemy to a Saint or to themſelves, and yet they ſpeak as if they had received higher degrees of light then ordinary Saints. It ſeems it is to ſee ſin in others, not in themſelves: but they carry their light in a dark Lanthorn, are in love with their own ſhadow, and in friendſhip with their own luſts, to whoſe eyes of underſtanding, ſin, and the ſin in the boſom, is not the moſt viſible adverſary. In the latter I gave forth, what I had there alſo in diſcourſe, and in a Letter; They hold, Chriſt to be in all, yet none to be in Chriſt but themſelves. Whereas, in what way or reſpect God and Chriſt▪ as God, is in all, all are in Chriſt as God; that is, In him we live, move, and have our being, as men, and creatures: And were Chriſt in all, as Mediator, all were in Chriſt as members of ſuch a Head, Branches of ſuch a Vineſtock, and root of ſaving grace, but He is neither in every man, nor is every man in Him by ſuch a way of union.