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H. G.'s Contradiction. “ The Lord Jesus Christ, as the eternal Word, enlighteneth all men. This light is the substance of the law, the candle of the Lord, it doth convince of sin." p. 8. “ If heathens follow it they would shine in just living; the work of faith with power; I do maintain that faith is required and must be wrought with power in the heart." p. 15, 16.

G. W.'s Animadversion. What horrible blasphemy is it, then, to term our crying up the light and power of Christ within, the wile of satan, and cheat of anti-christ, and how plainly hereby confuted! We have cause to look upon those heathens that fol. low the light or gift of God within, to be more godly and better christians than many of these Baptists.

H. G.'s Reply. . Your lies and ignorance-I say, the darkness of these men who cry up light and power within, is great ; and I did say in p. 31, I should make appear this wile of satan, and cheat of anti-christ, that is to say, the evil doctrine, and principles of yours.-And do I contradict this in affirming there is a light in all men, called the candle of the Lord, and in owning the inward work of faith with power upon the beart?” &c. p.4.

G. W.'s Answer. Hath he not before evidently made their crying up light and power within, the character of the great darkness, and this the wile of satan, and cheat of anti-christ? You that understand grammar and common sense, mark the tenour of his words, and how he shuffles to cover this blasphemy and contradiction, in his confessing that the Lord Jesus, as the eternal Word, enlighteneth all men. And this is our principle, though now he places the great darkness, wile of satan, and cheat of anti-christ upon our doctrine and principles, (without exception,) concerning the light within ; and thus still ensnares himself in his confusion; as also one while affirming that this light in man is the substance of the law or first covenant, another while, that it is the formed spirit in man, (Zach. xii. 1.) which is called the candle of the Lord, as in the 9th page of his first book.

Where note that by seeking to obscure his gross contradiction before, he is run into another, viz. one while calling the light, (of the eternal Word,) in every man, “ The substance of the law of the first covenant,” yea, now the “ ministration of death or letter that killeth," from 2 Cor. iji, 6, 7, cited by him ; another while he calls this light in every man, " a spirit that God hath given or formed in man." You who can distinguish between the law, (or letter of it,) written in tables of stone, and the spirit of man--judge if this Anabaptist be not plainly contradictory to himself; for is the spirit of man, and the law written, both one and the same thing? And while the spirit of man is confessed to be the candle of the Lord, it is lighted by his Divine word or fire: “the Lord bath lighted my candle."

2. The sufficiency of the light within, to reveal God, Christ, &'c.

Henry Grigg again shuffles and begs the question thus, viz.

“ Do not you say, that this light which is in every man that cometh into the world, is God, is Christ, is the holy Spirit or blessed Comforter, and a saving light, and that it will convince a man of every sin and transgression, and lead into all truth,” &c.

Answer. He here questions the things which in his 18th page he affirms the Quakers speak of the light within, viz. that it is the divine essence, the Lord Jesus Christ, the boly Spirit, &c.

• But I ask him, where, or in what book and page, do the Quakers speak all this of that measure or gift of light that is in every man? He deals disingenuously in not citing our own books, and the pages, for these words, that we might consider further thereof, seeing the stress of his chargo lies so much on them. Though we assert it to be a divine light of God, and Christ, and holy Spirit, which are one, and omnipresent, filling heaven and earth, over all, and through all, God unlimited in his presence, which to man is an enlightening presence. Yet God and Christ are not revealed in all, for s he was in the world, and the world was made by him, and the world knew him not,” yet his divine light, or immediate shining in man, is manifest by measure or degrees, as man is capable of receiving it; the least degree whereof is saving to them that obey it, and tends to direct and draw man towards God, who is the absolute and alone Saviour, and he and his light in men are inseparable; whose salvation is manifest by degrees, as his light or grace in man's heart is, which hath taught us to wait and to look for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.

The measure or manifestation of this light and grace, which immediately directs and leads to this appearance of the great God and our Saviour, must needs therefore be saving. And because God, or his Son, in his infinite fulness and knowledge, as in himself, cannot be contained in man, in that the heaven of heavens cannot contain God ; it follows not therefore, that the measure and manifestation of his light in man is not convincing, sanctifying, or saving, whilst it is confessed to be a light or illumination of Jesus Christ, as the eternal Word, enlightening all men and women.

If the infinite fulness, or giver of this light, cannot be contained in inan, yet God hath promised to tabernacle with men, and to dwell in them, and it follows not, that a little degree of

the light, virtue, and knowledge thereof, is not saving or sanc* -tifying. A small stream can wash, and a little fire kindle and

increase to more, and a little convenient food nourish and satisfy, and a little water quench one's thirst, or a small seed grow and

bring forth great increase ; and so a little light from Christ can increase and shine more and more till it discover the glory of God in the face of Jesus Christ the anointed. These things are truly known in the mystery through true obedience to so much light or illumination as God hath given man. For he, (the glorious Creator,) hath given a light to all men sufficient to save, or else they could not be left without excuse; but it would reflect upon him for condemning them for sin, if he did not afford them a light sufficient to guide out of sin unto salvation. But from our asserting the light of Christ that is in every man, to be convincing, sanctifying, and saving, H. G. concludes as follows, p. 5.

3. The effect of Christ's sufferings only known in his light within.

H. G. “In this appears your great darkness, and herein you are beguiled and cheated by the devil, to the invalidating of the meritorious death and sufferings of our Lord, as if there were no need of his blood to be poured forth, nor of his intercession." p. 5.

Answer. Can either Christ's light within, or our following it, invalidate or make void his sufferings without? or deprive us of the end thereof, or of the virtue of his blood, when they that crucified, (murdered,) Christ were turned from his light within? Or can any receive the benefit of Christ's sufferings and blood without, or out of his light within? Or are the sufferings and death of Christ absolutely meritorious for man's justification, without any dependance upon his light within ? If so, how can any be deprived of justification for whom Christ died, which was for all men ? But what proof bath he from scripture, that the shedding Christ's blood was the meritorious cause of justification, seeing it was shed by wicked hands? And surely, had the Jews and Gentiles obeyed and walked in that holy and just light that was in them, they had not cruci. fied nor murdered the Just One, the Son of God, whose giving up to the death of the cross, (though of necessity,) was occasioned because of sin and death that had come over all, which man must only be convinced and truly sensible of by the light of Christ within. And it is such only as walk in bis light, who come to know the blood of Christ to cleanse them from all sin. And there is a certain congruity and oneness in being sanctified, redeemed, and saved by his life, light, blood, power, arm, ingrafted word, spirit, fire, water, or by grace. These do not oppose Christ as Saviour, he being in all the great workman of God, through whom God bath saved us by the washing of regeneration and renewing of the Holy Ghost. Titus jii. 4, 5. These being one in substance with him, and of himself, as the

spirit, the water, and the blood agree in one. And as his offering up himself, being a propitiation for the sing of the whole world, pouring out his soul to death, and making intercession for transgressors, was by the eternal Spirit, so the blessed effects thereof are spiritually and inwardly received by them tbat obey and walk in the light of his Spirit, wherein his life and virtue, the blood of the covenant, is received unto cleansing, sanctification, and reconciliation with God. The great sufferings, burthens, and afflictions of Christ, were occasioned by man's sin, disobedience, and turning from his life and light within, and this brought darkness and death over mankind, and therefore Christ deeply travailed in the spirit of prayer and intercession, through all his sufferings, to bring forth his own life and light, for man's deliverance out of death and darkness, that he might see his seed, and the travail of his soul, and be satisfied. And this is the seed that shall serve him throughout all ages, which shall be counted unto the Lord for a generation. And this serves him in his light, and worships him in spirit; therefore they that oppose this light of Christ to the end of Christ's coming, death, sufferings, blood, or intercession, as if his light in man did invalidate these ; are darkened and cheated by the devil, and not those who obey Christ's light within for life and salvation in him.

4. The saving work of the Spirit.

Henry Grigg observes, from John xvi. 7, “that the Spirit or blessed Comforter cannot be the Saviour.” p. 46.

H. G.'s contradiction. « Till the coming of his spirit and grace with power in my heart for the binding of the strong man, satan, and killing my corruptions, my soul was not brought out of the horrible pit,” (p. 16.) “ baving wrought this glorious work of regeneration." p. 17.

G. W.'s animadversion. Then it is the spirit and power of Christ that effects salvation, through the work of regeneration, (Tit. iii. 5.) which is not merely by Christ's outward sufferings. Though we cannot believe that satan is bound in this man, while he is at satan's work, blaspheming Christ's light within, and belying is.

H. G. replies, “ What sober christian can find any contradiction here against H. G.? Is not G. W. the liar and false accuser? I say the Spirit or blessed Comforter cannot be the Saviour or Mediator.” p. 6.

G. W.'s answer. The contradiction is very obvious, to say the Spirit cannot be the Saviour, when it can save the soul out of the horrible pit. Can it save and not be a Saviour? Or can it bind the strong man, or kill man's corruptions, and yet not

save him? And if the Father, the Word, and the holy Spirit be God, cannot God be the Saviour? When Christ's being the author of faith, giving power to others to become the sons of God, are proof of his being God. (Light from the Sun, p. 91.) And Christ said, “ the Son can do nothing of himself,” &c. “The Father that dwelleth in me he doth the works.” John v. 19. 30, and viii. 28. and xiv. 10. And the holy Spirit, where received, also maketh intercession according to the will of God, and by this spirit Christ prayed to the Father. But to say, the Spirit or blessed Comforter cannot be the Saviour, is also to deny Christ in his spiritual appearance, to be a Saviour, and so to confine the saving work to him only as man, or in the flesh without, or separate from us; whereas he said, "I will not leave you comfortless, I will come unto you," (John xiv. 18.) which plainly denotes him to be the Comforter in that spiritual appearance, wherein he that was with them promised to be in them. And as revealed in them, his appearance was another or diverse from his outward appearance in the flesh. Whereas H. G. saith, “ Are there not three that bear record in heaven?" I say yes, and these three are one. And is not Christ the Saviour that Word, which is one of the three? which are but one Divine Being, thing, or substance, though revealed under several considerations, and diversities of manifestations, and degrees of discoveries, yet all one Divine life and being, as God is the Word, the Life, the Light, and so is Christ. And the holy Spirit is life to the righteous, and so is Christ the way, the truth, and the life. “ In him was life, and the life was the light of men ;' the life affordeth light to all, and the light life to all that obey it, and in it follow Christ. Such receive the light of life, and come to walk in the light of the living. As the light of life is received unto justification and peace, the holy Spirit is received, in that glorious ministration, as Comforter, after a state of desolation and sorrow, of whom Christ said, “ He shall receive of mine and shall show it unto you.” John xvi. 13.

H. G - Did the true Saviour die on the cross or not?”

Answer. Yes, as concerning the flesh, but not as concerning the spirit or most noble principle, by which he was empowered to his work of salvation.

H. G. “I affirm once again, that neither the Comforter, viz. the holy Spirit, nor the Deity of our Lord Jesus, distinct from his manhood or human nature, could be the Saviour and Mediator which died on the cross,” &c. p. 7.

Answer. This is a mere impertinent shuffle to prove the Holy Spirit could not be the Saviour. He now tells us, that neither the Holy Spirit, nor the Deity, distinct from his human nature, as he calls it, could be the Saviour that died. Who of us ever affirmed that his Deity or Holy Spirit died? But seeing the

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