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< with God, and was God, John i..4, 9, Secondly, • It is Universal, it lighteth every Man, John i. 9.

Thirdly, It giveth the Knowledge of God and • Fellowship with him, Rom. i. 19. John iii. “ 21. John i. 5, 6. Fourthly. It manífelteth and • reproveth Evil, John iii. 20. Ephef. v. 13.

Fifthly, It is made the Rule and Guide of Chri• ftian Walking, Psal. xliii. 3. John viii 12,

Ephes. v. 13, 15. Sixthly. It is the Path for

God's People to go in, Psal. cxix. 105. Prov. civ. 18. Ifa. ii. 5. 1 John i. 7. Rev xxi. 4.

And the Nations of them that are saved mall < walk in the Light of the (Lamb.) Lastly, It is

the Armour of the Children of God against

Satan, Pfal xxvii. 1. The Lord is my Light " whom mall I fear ? Rom. xiii. 12. on the Armour of Light.

· Now let all this be compared with the pro

perties of the Holy Spirit, and their Agreement • will be very manifeft. First, It proceedeth from God, because it is the Spirit of God, Rom. vi. II. Secondly, It is Universal. It strove ( with the Old World, Gen. vi. 3. Then to < be sure with the New One. Every one bath a Measure of it given to Profit withal, 'iCor. xii.

7. Thirdly. It revealeth God, Job xxxii. 8. 1 Cor. ii. 10, 11. Fourtbly. It reproveth Sin, John xvi. 8. Fifthly. It is a Rule" and Guide · for the Children of God to walk by, Rom. viii.

14. Sixthly, It is also the Path they are to « walk in, Rom. viii. 1. Gal. v. 16. Walk in the

Spirit. Lastly, This is not all. It is likewise the spiritual Weapon of a True Christian. Eph. vi. 17. Take the Sword of the Spirit, which is the Word

After this, I hope none will deny that this Light and the Spirit, must be of one • and the same Nature, that they work one and



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of God.

the same Effect, and tend evidently to one and the fame holy End.

They also say, That this Light or Spirit is sufficient of it self even without the Holy Scriptures to lead and "guide the Faithful into all neceffiry Truth. To deny this, is to leave the Heathens and Mahometans in an inevitable State of Perdition, merely for want of that, which God in his Providence hath withheld from thein, which would impeach his Wifdom, Mercy, Justice and Goodness, and even call in Question his Omnisotence, as tho' God was not the same now, since the giving forth of Scripture, that he was before it was extant, when his Light or Spirit did of of itself without Scripture, lead and guide the Faithful into all Truth necessary to their Salvation, as Abel, Enoch, Noah, Shem, Abraham, Isaac and Jacob, and all the Righteous from the Creation unto the Days of Moses which was according to Scripture Chronology 2500 Years; or else, as if God had so limited himself by Scripture, fince the giving of it forth, 'that he had made the Salvation of all Men utterly impossible without it.

To avoid this plain Consequence, this Writer falls to distinguishing, · For ( says he tho « Christ the Word is by his divine Essence every • where, in all Things, and in all Men, and fußi- cient or ' able, in an Extraordinary way, inwardly to teach Men all the Effentials of Chri

ftianity, without any outward Teaching; yet " that in his ordinary way with Men, he does it, " is contrary both to Scripture and Reafon, and • the general Experience of Mankind, who have (not (as the Quakers themselves own) the out

ward Knowledge of Christ, or of Christ's out& ward Manhood, and outward Birth, and Death, C%.


" and Sufferings in the Flesh, but from the Scrip"ture and outward Teaching. And yet these are < such essential Truths of Christianity, that the < whole Christian Faith and Religion, as it is • distinguished from natural Religion depends


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prove which he perverts the Text, Matt. xvi, 16,&c. by leaving out, Blessed art thou Simon Barjona, for Fleso and Blood hath not revealed it unto thee, but my Father wich is in Heaven. Which Words plainly shew that those of Christ next following, Upon this Rock will I build my Church, had Relation to that divine Revelation on which Peter's Faith was grounded.

We have shewn in the foregoing Section, that the outward Knowledge of Christ's Birth, &c. is not such an essential Part of Christianity as that it cannot consist without it ; and therefore need not repeat it here.

His Distinction between Christ's Extraordinary-and Ordinary way of Teaching, is not in Scripture Terms ; but we find that George Keith after his Apoftacy from the Quakers, made a Distinction not unlike it, in Answer to whom Richard Claridge asserts,

THAT, God doth afford unto all Men, even « in the ordinary Way of his Providence, such a • Manifestation of his Light or Spirit,as is suffici" ent to lead and guide the Faithful into all « Truth necessary to their Salvation, without the

Holy Scripture,

Which he thus proves,


1. By the ordinary Way, says he, of God's Providence in dealing with the Children of Men « in order to their Salvation, I understand, accor

ding to the Testimony of Scriprure, Christ himself, the true Light, John i. 9. and quicken

ing Spirit, 1 Cor. xv. 45. of whose Fulness have all we received and Grace for Grace. John. i. 16. • and who testified, saying, I am the Way, Julin · xiv. 6. I am the Light of the World, John viii. 12.'

He, I say, is God's ordinary Way; for he enlightens all, John i. 9. and reproves all by his

Spirit, in order to their Conviction, Conversion, ' and Salvation, John xvi. 8. God hath set him ' to be a Light to the Gentiles, and to be for his Salvation unto the Ends of the Earth, Acts xiii. 47. « Neither is there Salvation in any other. For there is s none other Name given (n) in Men, whereby tee ' must be saved. Afts iv. 12. He is a common and

universal Saviour, for he died for all, 2 Cor.v.15. Gave himself a Ransom for all, 1 Tim. ii. 6. The

Saviour of the World, i John. iv. 14. The Propi' tiation, not for our Sins only, but also for the Sins of

the (0) whole World, 1 John ii: 2. Is preached (P) • in the Gentiles, 1 Tim. iii

. 16. (9) In every Crea“ ture under Heaven, Col. i. 23. Is the good Will • of God (r) in Men, See Luke ii. 14, The riches

of the Glory of the Mystery (s) in the Gentiles. « Col. i. 27. and is (t) in all. Col. iii. 11. and · therefore being, as these Places, and many more that might be mentioned, do, testify, a common and universal Saviour, he is conse


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quently God's ordinary Way for the Salvation of all Men, whether Greek or Jew, Circumcifion or Uncircumcision, Barbarian, Scythian, < Bond or Free, as they are faithfull to him, in

those Discoveries he is pleased to make of him«self unto them.'

· From henee it follows, by undeniable • Consequence, That God doth afford ủnto all

Men, even in the ordinary Way of his Provi

dence, such a Manifestation of his Light and • Spirit, as is sufficient to lead and guide the ? Faithful into all Truth, necessary to their Sal

vation, without the holy Scriptures For Christ being, as hath been proved, God's ordi

nary Way of Salvation, a common and univer! sal Saviour, and able, as the Author to the

Hebrews hath testified, To save them to the utmost " that come unto God by him, seeing he ever liveth to make Intercession for them. Heb. 7. 25. it · must be granted, that the Light or Spirit, a

Manifestation whereof is given to every Man to profit withal, 1 Cor. xii. 7, is sufficient to the · End aforementioned, without the Holy Scrip

ture. For The Light is God, and Christ, the eter'nal Word, See Johni. And that certainly is fuf- ficient of it felf. For it was so before_any · Scripture was extant, and why not now? Doth

the Being of Scripture detraét from the Suffi

ciency of God? Or is his Arm shortned that < it cannot save without it? No, God is unchange« able in hinself and in all his Attributes. He is " the same from Generation to Generation, and « his Years shall not fail.

The foregoing Proofs of the Univerfality, Divinity, and Sufficiency of the Light or Spirit of Christ in Men standing unanswered, our Oppo.


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