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stice, and Honesty, and those things which relate to our Neighbors. And lastly, Godly; which comprebends Prety, Faithfulness, and Devotion, which are the Duties relating to God. So then there is nothing required of. man, or needful to man, which this grace (viz. the light) teacheth not. 3. that it ende vors to make us avoid the one, and practise the other. For ( saies (u) he ) it of its own nature draws, invites, and inclines to God.

They afficm also, that no Worship is acceptable to God, but that which Men are moved by this light to offer unto him. For Mr. Barclay (x) faics, that all true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own spirit, which is neither limited to places, times, nor persons. For tho' we be to worship him alwaies, and that we are continually to fear before him : get as to the outward fignification thereof in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the Mining and secret inspiration of the Spirit of God in our hearts; which God beareth and accepteth of, and is never wanting to move us thereunto, when need is, of which be himself is the alone proper judge. All other Worskip then, both praises, prayers, or preachings, which man sets about in his own will, and at his own appointment, which he can both begin and end at his pleasure, do or leave undone, as himself seeth meet, whether they be a prescribed Form, as a Liturgy, cc, or prayers conceived extempore by the Natural Strength and faculty of the Mind, they are all but Superstitions, will-warship, and abominable Įdolatry in the fight of God.

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(u) įbid. p. 333. (x) Apol

. prop. II. P.449. I 3

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They affirm also, that none are commissioned by God to preach the Gospel, but those only who are moved thereunto by this supposed light; which motion, they say, is the only Valid Call and Ordination to the Work of the Ministry. For Mr. Barclay (g) faies, that by the strength and power thereof (viz. of the light) every true Minister of the Gospel is ordained, prepared, and supplied in the Work of the Ministry : and by the leading, moving, and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labor and work of the Gospel, both as to the place where, as ta the perfons to whom, and as to the time wherein he is to minister. Moreover, who have this authority, may and ought to preach the Gospel, tho' without Human Commision or Literature : as on the other hand, who want the authority of this Divine gift, however learned or anthorized by the Commission of Men and Churches, are to be esteemed but as Deceivers, and not true Ministers of the Gospel.

Now if Men do obey the Motions, or comply with the Strivings of the light within them; then does the light, in the judgment of our Adversaries, regenerate, fanctify, justify, and save them.

r. It regenerates them. For (2) as many as refift not this light, but receive the same, it becomes in them a holy, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other blefsed fruits which are acceptable to God. (a) From the light that real, Spiritual, inward birth in believers arises, called the New Creature, the New man in the heart. It is in and by this inward and substantial feed in our hearts, as it comes to receive nourishment,

(y) Apol. prop. 19. p. 403. () Apol. prop. 5,6. P: 334

(%) Apol, prop. 7. P. 364.

and to have a birth and Geniture in us, that we come to have those spiritual senses raised, by which we are made capable of tafting, smelling, feeing, and bandling the things of God.

2. It fan&ifies them. For (b) as when a medicine begins to work, the body may in some respect be called healthful, and in some respeel whealthful; so we acknowledge, as this Divine medicine receives place in man's heart, it may denominate him in some part holy and good, tho' there remains yet a Corrupted unmor. tified part, or some part of the evil humors unpurged out. For where two contrary accidents are in one subject, as health and sockness in a body, the subject receives its denomination from the accident which prevails moft. So many men are called Saints, good and boly Men, and that truly, when this holy seed hath purought in them in a good measure, and bath fomewhat leavened them into its nature, tho' they may get liable to many infirmities and weaknesses, yea, and to fome iniquitics. But then, as for those (c) in whom this pure and holy Birth is fully brought forth, the body, of death and fin comes to be crucified and removed, and their hearts united and subjected unto. the truth, so as not to obey any suggestions or temptations of the Evil one, to be free from actual sinning and transgressing of the Law of God, and in that reSpect perfect. Yet dotb this perfection still admit of a growth, and there remaineth alwaies in some part a possibility of finning, where the mind doth not most diligently and watchfully attend unto the Lord.

3. It justifies them. For (d) by this holy Birth, to wit, Jesus Christ formed within us, and working bis works in us, as we are fanctified, so are we jua ftified in the fight of God.

be

(6) Ibid. p. 335. (©) Apol

. prop. 8. P.387. . (d) Apolę prop.z. P. 364.

I 4

4. Ic

4. It saves them. For (e) Christ doth in his Wifdom save us after this manner, that is, after the fame manner as he justifies us, viz. by being formed in us, and working his Works in us.: A. gain, (f) the light, as it is received, and not res fifted; works the Salvation of all, even of those who are ignorant of the death and sufferings of Christ, and of Adam's fall

, both by bringing them to a sense of their own misery, and to be marers in the suffers ings of Christ inwardly, and by making thein

para takers of his resurrection, in becoming holy, pure, and righteous, and recovered out of their fins. By which also are saved they that have the knowledge of Christ outwardly; in that it opens their understanding rightly to use and apply the things deliveced in the Scriptures, and to receive i he saving use of them. So that (g) by the operation of this light and seed, fome (vizi all such as did not, or do not relift it) have been; and may yet be saved, to whom the Gospel is not outwardly preached, nor the History of Christ outwardly known. (h) For we affirm, that as all men partake of the fruit of Adam's fall, in that by reason of that evil seed, which thro' him is communicated unto them, they are prone and inclined unto evil; thu' thousands of thousands be ignorant of Adam's fall, neither ever knew of the eating of the forbidden fruit : so also many may come io ferl the influence of this holy and divine feed and light, and be turned from evil to good

and consequently, in the judgment of our Adversaries, become regenerate, fanclifycd, justifyed, and saved) by it ; tho". they knew nothing of Christ's coming in the flesh, thro' whose obedience and fufferings it is purchased unto them. (i) But if it be

(e) Ibid.

(f) Apol. prop: 5,6. P. 33. (g) Ibid. p. 356. (h). ibidP. 335: (i) Ibid. D.358

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obječted (which is the great Objection) that there is no name under heaven, by which Salvation is known, but by the Name Jesus, iherefore they, nor knou ing this, cannot be faved; I answer, tho' they know it not outwardly, yet if they know it inwardly by feeling the virtue and power of it, the name Jefus indeed, which signifies a Savior, to free them from fin and

iniquity in their hearis, they are faved by it. I con· fejs, there is no other name to be saved by; but Sal

vation lieth not in the literal, but in the experimental knowledge. Albeit those that have the literal knowledge, are not saved by it, without this real experimental knowledge ; yet those that have the real knowledge, may be saved without the external.

Our Adversaries do alfo affirm, that Men are united to God by the light. For Mr. Barclay (k) faies, that this feed is a medium betwixt God and us; and our union with God is but mediate thro' this; whereas the Union of God with this is immediate. Therefore none of us are either Christ or God: but God and Christ are in us. But then they restrain this Union with God to such persons only have obeyed the motions of the light', and complyed with its strivings, and in whom Christ is formed, and brings forth the fruits of righteousness, &c. that is, they restrain it to fuch persons as are become regenerate, fanctified, juftified and saved by the light. For my Author (1) faies, We are far from ever having said, that Christ is thus formed in all men, or in the wicked. For that is a great attainment, which the Apostle travailed, that it might be brought forth in the Galatians. Neither is Chrift in all men by way of Union; or indeed, to speak strictly, by way

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