well as the light; for as in him was life, and that life the light of men, so he was full of grace and truth, and of his fulness have all we received, and grace for grace, John i. 4. 9. 14. 16. Secondly, it is universal; both from this text, and what the apostle to Titus teacheth; For the grace of God that bringeth salvation, hath appeared to all men, Tit. ii. 11, 12. Thirdly, it manifesteth evil, for if it teaches to deny ungodliness and worldly lusts, it must needs detect them, and so says the text. Fourthly, it revealeth godliness, and consequently it must manifest God. Fifthly, it is an instructor and guide; for, says the apostle, It teaches to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, and herein is a rule of life, Tit. ii. 11, 12. Sixthly, it is to all that receive it, all that they can need or desire, 2 Cor. xii. 9, My grace is sufficient for thee. A high testimony from heaven, to the power of this teaching and saving grace, under the strongest temptations. rains, or shines much? It is certainly the same in nature and kind; and so is this blessed Spirit, under all its several dispensations, manifestations and operations, for the benefit of man's soul, ever since the world began. 5. But this is most freely, humbly and thankfully acknowledged by us, that the dispensation of the Gospel was the clearest, fullest, and noblest of all other; both with regard to the coming of Christ in the flesh, and being our one holy offering to God for sin, through the eternal Spirit; and the breaking forth of his light, the effusion of his Spirit, and appearance of his grace in, and to man, in a more excellent manner, after his ascension. For though it was not another light, or Spirit, than that which he had given to man in former ages, yet it was another and greater measure; and that is the privilege of the Gospel above former dispensations. What before shined but dimly, shines since with great glory. Then it appeared 4. Obj. But there is little mention made of but darkly, but now with open face. Types, the Spirit, and none of the grace, before figures and shadows veiled its appearances Christ's coming, and therefore the Spirit, as and made them look low and faint; but in spoken of in the writings of the New Testa- the Gospel time, the veil is rent, and the hid ment, and especially the grace, must be an- den glory manifest. It was under the law other, and a nobler thing than the light within. but as a dew or small rain, but under the Ans. By no means another thing, but an- Gospel, it may be said to be poured out upon other name, for another manifestation or men; according to that gracious and notable operation of the same Spirit. It is called promise of God, by the prophet Joel, "In the light from the distinction and discerning it latter days I will pour out of my Spirit upon gives. Let there be light, and there was all flesh." Thus we say when it rains plenlight, said God in the beginning of the old tifully, look how it pours. So God augments world; so there is first light in the beginning his light, grace and Spirit to these latter days. of the new creation of God in man. It is They shall not have it sparingly, and by called Spirit, because it giveth life, sense, small drops, but fully and freely, and overmotion, and vigor: and it is as often men- flowing too. And thus Peter, that deep and tioned in the writings of the Old as New Tes- excellent apostle, applies that promise in Joel, tament; which every reader may see, if he on the day of Pentecost, as the beginning of will but please to look into his Scripture con- the accomplishment of it. This is grace, and cordance. Thus God's Spirit strove with the favour, and goodness indeed. And therefore old world, Gen. vi. 3. and with Israel in the well may this brighter illumination, and greater wilderness, Neh. ix. 30. And David asked, effusion of the Spirit, be called grace; for as in the agony of his soul, Whither shall I go the coming of the Son excelled that of the from thy Spirit? Psalm cxxxix. 7; and the servant, so did the manifestation of the light prophets often felt it. It is styled grace, not and Spirit of God, since the coming of Christ, from its being another Spirit, but because it excel that of the foregoing dispensations; yet was a fuller dispensation of the virtue and ever sufficient to salvation, to all those that power of the same Divine Spirit; and that walked in it. This is our sense of the light, being purely God's favour and mercy, and Spirit, and grace of God: and by what is not man's merit, is aptly, and deservedly said, it is evident they are one and the same, called the grace, favour, or good-will of God, and that he that has light, need not want the to undeserving man. The wind does not Spirit or grace of God, if he will but receive always blow fresh, nor heaven send down its it, in the love of it: for the very Spirit, that rain freely, nor the sun shine forth clearly; is light to show him, is also Spirit to quicken shall we therefore say, it is not of the same him, and grace to teach, help, and comfort kind of wind, rain or light, when it blows, him. It is sufficient in all circumstances of rains, or shines but a little, as when it blows, of life, to them that diligently mind and obey it. SECTION VI. 1. An objection answered: All are not good, though all are lighted. 2. Another objection answered, that Gospel truths were known before Christ's coming. 3. Another: The gentiles had the same light, though not with those advantages: proved from Scripture. 1. Obj. But some may yet say, If it be as you declare, how comes it, that all who are enlightened, are not so good as they should be; or as you say this would make them? the world has many steps and periods of time towards its end, so hath man to his perfection. They that are faithful to what they know of the dispensation of their own day, shall hear the happy welcome, of "Well done, good and faithful servant." And yet many of God's people in those days, had a prospect of the glory of the latter times, the improvement of religion, and the happiness of the church of God. This we see in the prophecy of Jacob and Moses, concerning the restoration of Israel by Christ. So David, in many of his excellent psalms, expressing most sensible and extraor dinary enjoyments, as well as prophecies; particularly his 2nd, 15th, 18th, 22nd, 23rd, 25th, 27th, 32nd, 36th, 37th, 42nd, 43rd, 45th, 51st, 84th, &c. The prophets are full of it, and for that reason have their name; particularly Isaiah, chapters 2nd, 9th, 11th, 25th, 28th, 32nd, 35th, 42nd, 49th, 50th, 51st, 52nd, 53rd, 54th, 59th, 60th, 61st, 63rd, 65th, 66th. Jeremiah also, chapters 23rd, 30th, 31st, 33rd. Ezekiel, chapters 20th, 34th, 36th, 37th. Daniel, chapters 8th, 9th, 10th, 11th, 12th. Hosea, chapters 1st, 3rd. Joel, chapters 2nd, 3rd. Amos, chapter 9th. Micah, chapters 4th, 5th. Zachariah, chapters 6th, 8th, 9th, 11th, 13th, 14th. Malachi, chapters 3rd, 4th. This was not another Spirit, though another manifestation of the same, nor was it common, but particular and extraordinary in the reason of it. Ans. Because people do not receive and obey it all men have reason, but all men are not reasonable. Is it the fault of the grain, in the granary, that it yields no increase, or of the talent in the napkin, that it is not improved? It is plain a talent was given; and as plain that it was improvable; both because the like talents were actually improved by others, and that the just Judge expected his talent with advantage; which else, to be sure, he would never have done. Now when our objectors will tell us, whose fault it was that the talent was not improved, we shall be ready to tell them, why the unprofitable servant was not so good as he should have been. The blind must not blame the sun, nor sinners tax the grace, of insufficiency. It is sin that darkens the eye, and hardens the heart, and that hinders good things from the sons of men. If we do his will, we shall know of It was the same Spirit that came upon his Divine doctrine, so Christ tells us. Men Moses, which came upon John the Baptist, not living up to what they know, cannot and it was also the same Spirit that came blame God, that they know no more. The upon Gideon and Sampson, that fell upon unfruitfulness is in us, not in the talent. It Peter and Paul; but it was not the same diswere well indeed, that this were laid to heart. pensation of that Spirit. It hath been the But alas! men are too apt to follow their sen- way of God, to visit and appear to men, acsual appetites, rather than their reasonable cording to their states and conditions, and as mind, which renders them brutal instead of they have been prepared to receive him, be it rational. For the reasonable part in man, is more outwardly or inwardly, sensibly or spihis spiritual part, and that guided by the ritually. There is no capacity too low, or Divine logos, or Word, which Tertullian inter- too high, for this Divine Spirit: for as it made prets reason in the most excellent sense, and knows all, so it reaches unto all people. makes man truly reasonable; and then it is It extends to the meanest, and the highest that man comes to offer up himself to God a cannot subsist without it. Which made David reasonable sacrifice. Then a man indeed; a break forth in his expostulations with God, complete man; such a man as God made," Whither shall I go from thy Spirit, or when he made man in his own image, and gave him paradise for his habitation. 2. Obj. But some yet object, If mankind had always the Holy Spirit, how comes it that Gospel truths were not so fully known before the coming of Christ, to those that were obedient to it. whither shall I flee from thy presence?" Implying it was everywhere, though not every. where, or at every time, alike. If I go to heaven, to hell, or beyond the seas, even there shall thy hand lead me, and thy right hand shall hold me. That is, there will this Divine Word, this light of men, this Spirit of Ans. Because a child is not a grown man, God, find me, lead me, help me, and comfort nor the beginning the end; and yet he that is me. For it is with me wherever I am, and the beginning, is also the end: the Spirit is wherever I go, in one respect or other; the same, though not the manifestation. As" When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee:" and I can no more get rid of it, if I would, than of myself, or my own nature; so present is it with me, and so close it sticks unto me. "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee." David knew it, and therefore had a great value for it. "In thy light shall we see light," or we shall be enlightened by thy light. "Thou wilt light my candle; the Lord my God will lighten my darkness." Again, "The Lord is my light, whom shall I fear." It was his armour against all danger. It took fear away from him, and he was undaunted, because he was safe in the way of it. Of the same blessed Word he says else where, "It is a lamp unto my feet, and a lanthorn to my paths." In short, a light to him in his way to blessedness. 3. Obj. But if the Jews had this light, it does not follow that the gentiles had it also; but by your doctrine all have it. day when God shall judge the secrets of all hearts by Jesus Christ, according to my Gospel. Which presents us with four things to our point, and worth our serious reflection. First, that the gentiles had the law written in their hearts. Secondly, that their conscience was an allowed witness or evidence about duty. Thirdly, that the judgment made thereby shall be confirmed by the apostle's Gospel at the great day, and therefore valid and irreversible. Fourthly, that this could not be, if the light of this conscience were not a Divine and sufficient light: for conscience truly speaking, is no other than the sense a man hath, or judgment he maketh, of his duty to God, according to the understanding which God gives him of his will. And that no ill, but a true and Scriptural use may be made of this word conscience, I limit it to duty, and that to a virtuous and holy life, as the apostle evidently doth, about which we cannot miss, or dispute; read verses seventh, eighth, and ninth. It was to that therefore the apos. tles of our Lord Jesus Christ desired to be made manifest, for they dared to stand the judgment of conscience, in reference to the Ans. Yes, and it is the glory of this doc- doctrine they preached and pressed upon trine which we profess, that God's love is men. The beloved disciple also makes it a therein held forth to all. And besides the judge of man's present and future state, under texts cited in general, which are as full and the term heart; viz; for if our heart condemn positive as can be expressed, the apostle is us, God is greater than our heart, and knoweth very particular in the second chapter of his all things. Beloved, if our heart condemn Epistle to the Romans, "That the gentiles us not, then have we confidence towards God. having not the law, did by nature the things Plain and strong words: and what were they contained in the law, and were a law unto about, but whether we love God, in deed and themselves." That is, they had not an out- in truth: and how must that appear? Why, ward law, circumstanced as the Jews had; in keeping his commandments, which is living but they had the work of the law written in up to what we know. And if any desire to their hearts, and therefore might well be a law satisfy themselves further of the divinity of to themselves, that had the law in themselves. the gentiles, let them read Plato, Seneca, PluAnd so had the Jews too, but then they had tarch, Epictetus, Marcus Aurelius Antoninus, greater outward helps to quicken their obedi- and the gentile writers. They will also find ence to it; such as God afforded not unto any many of their sayings collected in the first other nation and therefore the obedience of part of a book, called "The Christian Quathe gentiles, or uncircumcision, is said to be ker," and compared with the testimonies of by nature, or naturally, because it was with- Scripture, not for their authority, but agreeout those additional, external, and extraordi- ableness. In them they may discern many nary ministries and helps which the Jews had excellent truths, and taste great love and deto provoke them to duty. Which is so far votion to virtue; a fruit that grows upon no from lessening the obedient gentiles, that it tree but that of life, in any age or nation. exalts them in the apostle's judgment; be- Some of the most eminent writers of the first cause though they had less advantages than ages, such as Justin Martyr, Origen, Clemens the Jews, yet the work of the law written in Alexandrinus, &c., bore them great respect, their hearts, was made so much the more evi-and thought it no lessening to the reputation dent by the good life they lived in the world. of Christianity, that it was defended in many He adds, their consciences bearing witness, gentile authors, as well as that they used and or as it may be rendered, witnessing with urged them, to engage their followers to the them, and their thoughts, meanwhile, ac- faith, as Paul did the Athenians with their cusing, or else excusing one another, in the lown poets. SECTION VII. them, by low and carnal ways, as they may appear to our more enlightened understand. 1. An objection answered about the various dis-ings; suffering Truth to put on divers sorts of garments, the better to reach to the low pensations of God: the principle the same. 2. God's work of a piece, and Truth the same and ill lives; seeing them sunk so much be state of men, to engage them from false gods under divers shapes. 3. The reason of the low their nobler part, and what he made them, prevalency of idolatry. 4. The Quakers' tes-that like brute beasts, they knew not their timony the best antidote against it, viz.: Walk-own strength and excellency. ing by the Divine Spirit in man. 5. It was God's end in all his manifestations, that man might be God's image and delight. 3. And if we do but well consider the reason of the prevalency of idolatry, upon the earlier and darker times of the world, of which the Scripture is very particular, we shall find that it ariseth from this; that it is more sensual, and therefore calculated to please the senses of men; being more outward or visible, or more in their own power 1. Obj. But it may be said, If it were one Holy Spirit, why so many modes and shapes of religion, since the world began? For the Patriarchal, Mosaical, and Christian, have their great differences; to say nothing of to perform, than one more spiritual in its what has befallen the Christian, since the publication of it to the world. object. For as their gods were the workmanship of men's hands, they could not preAns. I know not how properly they may fer them, that being the argument which did be called divers religions, that assert the true most of all gall their worshippers, and what God for the object of worship; the Lord of all things, for that reason, they were most Jesus Christ for the only Saviour; and the willing to forget. But their incidency to idollight, or Spirit of Christ, for the great agent atry, and the advantages it had upon the true and means of man's conversion and eternal religion with them, plainly came from this, felicity, any more than infancy, youth, and that it was more outward and sensual: they manhood, make three men, instead of three could see the object of their devotion, and had growths or periods of time, of one and the it in their power to address it when they same man. But passing that, the many would. It was more fashionable too, as well modes, or ways of God appearing to men, as better accommodated to their dark and arise, as hath been said, from the divers brutal state. And therefore it was, that God, states of men, in all which it seems to have by many afflictions and great deliverances, been his main design to prevent idolatry and brought forth a people to endear himself to vice, by directing their minds to the true them, that they might remember the hand object of worship, and pressing virtue and that saved them, and worship him, and him holiness. So that though mediately he spoke only; in order to root up idolatry, and plant to the patriarchs, mostly by angels in the the knowledge and fear of him in their minds, fashion of men, and by them to their fami- for an example to other nations. Whoever lies, over and above the illumination in them- reads Deuteronomy, which is a summary of selves; so to the prophets, for the most part, the other four books of Moses, will find the by the revelation of the Holy Ghost in them, frequent and earnest care and concern of that and by them to the Jews; and since the Gos- good man for Israel, about this very point; pel dispensation, by his Son, both externally, and how often that people slipped and lapsed, by his coming in the flesh, and internally, by notwithstanding God's love, care and patience his spiritual appearance in the soul, as he is over them, into the idolatrous customs of the the great light of the world: yet all its flow-nations about them. Divers other Scriptures ings mediately through others, have still been inform us also, especially those of the profrom the same Spirit, co-operating with the phets, Isaiah liv. and lv. Psalms xxxvii. and manifestation of it immediately in man's own cxv. and Jer. x., where the Holy Ghost con particular. futes and rebukes the people, and mocks their 2. This is of great weight, for our informa-idols with a sort of holy disdain. tion and encouragement, that God's work, in 4. Now that which is furthest from idolatry, reference to man, is all of a piece, and in and the best antidote against it, is the Spirit itself, lies in a narrow compass, and that his of God we have spoken of; and the more peo eye has ever been upon the same thing in all ple's minds are turned and brought to it, and his dispensations, viz., to make men truly they resolve their faith, worship and obedi. good, by planting his holy awe and fear in ence into the holy illuminations and power their hearts. Though he has condescended, of it, the nearer they grow to the end of their for the hardness and darkness of men's hearts, creation, and consequently to their Creator. to approach and spell out his holy mind to They are more spiritually qualified, and be come better fitted to worship God as he is: and be acquainted with him, is to seek him in who, as we are told by our Lord Jesus Christ, himself, in his image; and as he finds that, is a Spirit, and will be worshipped in Spirit he comes to find and know God. Now man and in Truth, and that they are such sort of may be said to be God's image in a double worshippers which God seeketh to worship respect. First, as he is of an immortal nahim, in this Gospel day. The hour cometh, ture; and next, as that nature is endued with saith he, and now is; that is, some now do those excellencies in a small degree, and proso, but more shall. A plain assertion in pre-portionable to a creature's capacity, that are sent, and a promise and prophecy of the in- by nature infinitely and incomparably in his crease of such worshippers in future. Which Creator. For instance, wisdom, justice, mercy, shows a change intended from a ceremonial holiness, patience, and the like. As man beworship and state of the church of God, to a comes holy, just, merciful, patient, &c., by spiritual one. Thus the text, "But the hour the copy he will know the original, and by cometh, and now is, when the true worship- the workmanship in himself, he will be acpers shall worship the Father in Spirit and in quainted with the holy Workman. This, Truth." Which is as much as to say, when reader, is the regeneration and new creature the worship of God shall be more inward we press, Gal. vi. 15, 16., and according to than outward, and so more suitable to the this rule, we say men ought to be religious, nature of God, and the nobler part of man, and walk in this world. Man, as I said just his inside, or his inward and better man, for now, is a composition of both worlds; his so those blessed words import, in Spirit and body is of this, his soul of the other world. in Truth. In Spirit, that is, through the The body is as the temple of the soul, the power of the Spirit. In Truth, that is, in soul the temple of the Word, and the Word realities, not in shadows, ceremonies, or form- the great temple and manifestation of God. alities, but in sincerity, with and in life, being By the body the soul looks into and beholds Divinely prepared and animated; which brings this world, and by the Word it beholds God, man not only to offer up right worship, but and the world that is without end. Much also into intimate communion and fellowship might be said of this order of things, and their with God, who is a Spirit. respective excellencies, but I must be brief. 5. And if it be duly weighed, it will appear that God in all his manifestations of himself, hath still come nearer and nearer to the insides of men, that he might reach to their understandings and open their hearts, and give them a plainer and nearer acquaintance with himself in Spirit: and there it is that man must seek and find the knowledge of God for his eternal happiness. Indeed, all things that are made, show forth the power and wisdom of God, and his goodness too, to mankind; and therefore many men urge the creation to silence atheistical objections: but though all those things show a God, yet man does it above all the rest. He is the precious stone of the ring, and the most glorious jewel of the globe; to whose reasonable use, service and satisfaction, the whole seems to be made and dedicated. But God's delight, by whom man was made, we are told by the Holy Ghost, is in the habitable parts of the earth, with the sons of men, Prov. viii. 31. And with those that are contrite in spirit, Isaiah lxvi. 1. And why is man his delight, but because man only, of all his works, was of his likeness. This is the intimate relation of man to God: somewhat nearer than ordinary; for of all other beings, man only had the honour of being his image; and by his resemblance to God, as I may say, came his kindred with God and knowledge of him. So that the nearest and best way for man to know God, SECTION VIII. 1. The doctrines of satisfaction and justification 1. Obj. THOUGH there be many good things said, how Christ appears and works in a soul, to awaken, convince and convert it; yet you seem not particular enough about the death and sufferings of Christ: and it is generally rumoured and charged upon you by your adversaries, that you have little reverence to the doctrine of Christ's satisfaction to God for our sins, and that you do not believe, that the active and passive obedience of Christ, when he was in the world, is the alone ground of a sinner's justification before God. Ans. The doctrines of satisfaction and justification, truly understood, are placed in so strict an union, that the one is a necessary consequence of the other, and what we say of them, is what agrees with the suffrage of Scripture, and for the most part in the terms of it; always believing that in points where |