Works of John Bunyan Volume II Part 36

and is not the Spirit, as some do think it is. This creature hath one faculty of its own nature, called conscience, which hath its place in the soul, where it is as a judge to discern of things good or bad, and judge them accordingly, as the apostle saith, speaking of the heathens, "Their conscience also bearing witness and their thoughts the meanwhile accusing or else excusing one another" (Rom 2:14). This conscience is that in which is the law of nature (1Cor 11:14). which is able to teach the Gentiles, that sin against the law, is sin against G.o.d: And yet it is called but even nature itself, as he saith there, "Doth not even nature itself teach you?" &c.

Now this conscience, this nature itself, because it can control, and chide them for sin, who give ear unto it, therefore must it be idolized, and made a G.o.d of. O wonderful! that men should make a G.o.d and a Christ of their consciences, because they can convince of sin. But thou goest ramping on, and sayest, there is nothing but the light of Christ that will convince of sin, and thou biddest me, mind that. Now dost thou mean the Spirit of Christ? dost thou say that that which thou callest the light of Christ, is the Spirit of Christ? If so, then there is conscience which is not the Spirit of Christ, but a poor dunghill creature, in comparison of the Spirit of Christ; yet will convince of sin, as is clear, from that 8th of John. Where the woman is mentioned, who was taken in adultery by the Pharisees, or others, who when they heard brought her to Chris, and began to accuse her, Christ said, "He that is without sin among you let him first cast a stone at her." And what then? When they heard that, they were convicted by their own consciences. Mark, he doth not say, by the light of Christ in their consciences, as some would have it be; No, but by their own consciences they were convinced, and went out one by one. And were they all served so? Yea, from the eldest, even to the last; for they all had consciences, though not the Spirit of Christ. So that friend, here is something beside the Spirit of Christ, that can and doth convince of sin, even a man's own conscience, the law of nature; nay nature itself, which no man will say is as good as the Spirit of Christ, except they are guided by a deluding Spirit.

Again, thou sayest, He that convinceth of sins against the law, leads up to the fulfilling of the law. Friend, thy conscience convinceth of sins against the law, follow thy conscience, it may lead thee under the curse of the law, through its weakness; but it can never deliver thee from the curse of the law by its power.

For if righteousness come by the obedience to the law, or by thy conscience either, then Christ is dead in vain (Gal 2:21).

Again thou sayest, "That I and my generation would leap over the law."

Answ. For justification we look beyond it to the Son of Mary; yet we know that the law is good, if it be used lawfully; but if it be used unlawfully, as those do use it, who seek to be justified by their obedience to it, it is made and idol of, and a saviour, though it were given to no such purpose: For if there had been a law given which could have given life, verily righteousness should have come by (thy obedience to) the law (Gal 3:21). Now at thy conclusions, sometimes thou dost utter thyself in this wise, Learn what this means.

Answ. Indeed thy words are dark, and enough to deceive the hearts of the simple; but blessed be G.o.d, he hath given me to understand, that thou dost all along in the drift of thy discourse, disown Christ without, by pretending to a Christ within; whereas hadst thou indeed the Spirit of Christ within thee, it would be thy great business to extol and magnify the Son of Mary, the Christ of G.o.d without thee, because it is the nature of the same Spirit so to do, even to glorify Christ without, who went away from his disciples into heaven, to prepare a place for them (Luke 24:50,51).

Then thou further sayest (with a kind of disdaining spirit) "Many things more thou pa.s.sest by in my book, as being not pertinent to the thing in hand." But I believe they are so pertinent, that neither thou, nor thy friends or fellows are able to contradict without blaspheming, in the view of all them that have eyes to see: for if they could, it should have been done by thee. And whereas thou sayest, "Fools must be meddling." Answer, It must needs be, that the saints of G.o.d should be called fools by the enemies of the man Christ Jesus without, because that the doctrine of the man Christ Jesus, crucified without for the sins of poor sinners, is also held to be foolishness by them; although it be the wisdom; and also the power of G.o.d, unto every one that believeth (1Cor 1:23,24).

And further, thou sayest, that the Pope can speak as much of Christ without, as I. Answer, friend, dost thou put no difference betwixt the speaking of Christ without, and believing in Christ without? I tell thee, though there may be many that can speak of the Christ of G.o.d without, yet there are but very few that can, or do believe indeed in him without, by the mighty operation of his Holy Spirit within. Nay, you yourselves do testify this, who deny that the salvation of sinners was completely wrought out by that one offering of Jesus Christ without upon the cross on Mount Calvary, and that he is ascentded from his disciples above the clouds, touching his bodily presence. (as in 2Cor 5:6 compared with Acts 1:9-11).

Then again thou sayest, "I do ask myself a question, and do also answer it myself deceitfully." The question is, Do not the scriptures make mention of a Christ within? And thou sayest, I answer it deceitfully myself. But I answer again, that I am not ashamed of the answer I then gave, because I know it is truth; and whereas thou sayest it is deceitful, and yet canst not find fault with any point thereof, it confirms me, that had there been falsity in it, such an enemy to the truth, as thou art, would have taken that advantage, as to have discovered, that thereby thou mightest have rendered the truth the more odious. The answer I shall leave to the Christian reader, which is so indeed; yet am confirmed myself concerning it, and shall give thee an answer to thy question, which is, Doth not the scriptures say, or witness, that all that have not Christ within are reprobates? Answer: Yes, the scripture saith so, and it is true, they that have not the Spirit of Christ in them, are reprobates. But there are some that are reprobates, that you will confess. Then by your own argument you must grant, that some have not the Spirit of Christ in them. Pray take notice, they that have not the Spirit of Christ in them are reprobates.

There are some who are reprobates; therefore there are some who are sensual, "having not the Spirit of Christ in them" (see thy folly how it is made manifest.) (Jude 5:19). The next thing thou art offended withal, is, because I say, the devil deceives poor souls by persuading them to follow the light within which all men have. answer, friend, I say, again, and again, That there is nothing less than the Spirit of Christ, that can give a soul a sight of justification by the blood of the man Christ Jesus without, by following of it. Now as thou sayest thyself, some are reprobates, and have not the Spirit of Christ.

Then is it any heresy to say, that it is of the devil to persuade a soul to follow that light which is no better than conscience, or nature itself (Rom 2:14), which are not able to lead to Christ his things, being foolishness to it; or is conscience, which every one is lightened withal, the Spirit of Christ? give an answer in sincerity.

Then thou sayest, that my whole purpose is a secret smiting at the light wherewith Christ hath lightened every man. I answer, my whole design in my book, is, and was, these following things:-

1. To show souls, where salvation is to be had. Namely, in Christ without,

2. To show souls how they should lay hold of this salvation; namely, by the operation of the Spirit of Christ, which must be given within.

3.To forewarn poor souls, that they should not deceive themselves, neither by conscience, nor the law; which are both inferior, and much below the Spirit of Christ; even as much as he that buildeth the house, hath more honour than the house (Heb 3:3).

4. To show how poor souls should know, whether they had the Spirit of Christ, or not, within them, or whether the Spirit of the devil had exalted himself above the Spirit of Christ, by transforming himself into an angel of light.

Farther, thou thinkest I contradict myself, because I admonish poor souls to beg of G.o.d to convince them by his Holy Spirit; and thou sayest, This is my confusion. When alas, confusion is of, and from thyself, who wouldst make a defiled conscience, the law and the Spirit of Christ to be all one; as I shall further clear to the reader by and by.

But tell thee friend, there are many who have not the Spirit of Christ, and yet are convinced of sin by their own consciences (John 8:9). He doth not say, "by the light of Christ in their consciences," Mark that: Now I knowing, that a man may be convinced, and yet not by the Spirit of Christ (for he may be without that) but by nature itself (1Cor 11:14). I do admonish every soul if they love themselves, to beg of G.o.d for Jesus Christ his sake, that he would not only let them be convince by these poor, low, empty, beggarly things (their consciences) in respect of the Spirit of Christ, but that he would convince them by that Spirit of his effectually, which is not only able to show their lost state because of sins against the law, but also, to lead them to the right Saviour, and plant them into him, which all other things are not able to do. And thus much in answer to thy scolding against my epistle the truth of which I bless G.o.d through the strength of Christ, I could be willing to seal with my blood.

And now friend, in love to thy soul, I say, have a care of thyself, that thou do not satisfy thyself with anything, until thou seest by the operation of the Spirit of Christ (which thou must have given thee from heaven, as being without it before conversion) that the blood of that man Christ Jesus that was crucified on Mount Calvary, did at that same time, when it was there shed, wash thee from all thy sins, and be not so stout, and so stern against the truth, because it suits not with thy beguiled conscience. (bear with me in patience) and seriously inquire into the truth of things according to the scriptures. "For they are they that testify of Christ, and how salvation doth come by him."

In thy entering upon my book, the first thing I find thee wrangling with, is by corrupting my words, and then by calling me liar.

Thou corruptest my words saying, that I said, "the blood of Christ was shed before the world began." Whereas I said, that in the account of G.o.d, (mark, in the account of G.o.d) the blood of Christ was shed before the world began. Friend, art thou not able to distinguish, betwixt a thing being done in G.o.d's account, or according to his foreknowledge, and a thing at that is really and actually done. Surely it was either thy folly to speak evil of the thing thou knowest not, or else thy madness doth much appear, in that though thou understandest these things, yet for to wrangle by corrupting my sayings here, as also in other places, as will afterwards appear. this is in page 11, of thine, page 3, of my book.

Then thou goest on, page 12, and quotest the place where I say, page 37. How horribly are those deceived who look on Jesus (but thou leavest out those words, the Son of Mary) to be but a type; which thing you say, you know none that do. And again thou sayest, that I say, he is of something afterwards to be revealed. My words thou corruptest; thou wouldst fain gather thus much out of my words, by corrupting them. that though I denied Christ Jesus the Son of Mary to be a type, yet I myself say, He was a type, yet I myself say, He was a type of something afterward to be revealed.

Which thing, as there in my book, so here again I do most positively deny, and I quote the same words again, for a second confirmation of the same, saying as then I died; "How horribly are those deceived, who look on Jesus the Son of Mary to be but a shadow, or type of something that was afterwards to be revealed." Whereas the scriptures most lively hold him forth to be the Christ of G.o.d; and not a type or shadow of a Spirit, or body afterwards to be revealed, but himself was the very substance of all things that did any way hold forth, or type out, Christ to come: And when he was indeed come, then was an end put to the law for righteousness or justification to every one that believeth (Rom 10:4). And therefore, friend, though thou hast, or wouldest corrupt my words, yet have a care of corrupting Christ's words, lest thou dost even heap up wrath against the day of wrath, and revelation of the righteous judgment of G.o.d. And whereas thou sayest, "Thou deniest not but Jesus is the substance." Answer, I doubt thou dost not speak thine heart plainly, but hidest thyself with so saying, as with an ap.r.o.n; if we inquire into what it is to hold froth Jesus the Son of Mary to be the substance. Therefor he that holds forth Jesus the Son of Mary to be indeed the substance, and not a type; holds forth and believes, that that Jesus that was born of the Virgin Mary, did in his own body of flesh fulfil the law, and impute the righteousness of his obedience unto them that he accomplished then without them; and that his blood that was shed without on the cross, doth, and hath washed away all sin past, present, and to come, from him that believeth his; as it is written, "For what the law could not do, in that it was weak through the flesh, (that is, through our flesh.) G.o.d sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:" That is, he was condemned in the flesh that he took on him of the Virgin Mary (Rom 8:3). And again, he bore our sins in his own body on the tree, which was the cross on Mount Calvary.

Jesus also (saith the apostle) that he might sanctify the people with his own blood, suffered: Where? Not in any believer, but without the gate of Jerusalem (Heb 13:12). How say you, do you really believe that at that time when Jesus did hang on the cross without Jerusalem's gate, even at that time he did give the justice of G.o.d a full and complete satisfaction for all the sins of all believers, that have been formerly, or are now, or hereafter shall be? Or do you look upon Jesus at that time to be but a shadow, or type of some what that was afterwards to be done within? Answer plainly, yea, or no; that the simple may understand you.

I now I come to answer thy query laid down, page 12, in these words; "Did Christ Jesus put an end to the law, for them who live yet in the transgression of the law condemned?" Indeed a right answer to this will be great satisfaction to some, though I think some trouble to others. And therefore in answer to thy question I shall lay down these following things:

Answ. 1. Christ Jesus did put an end to the law for righteousness, for all that shall be saved; for he shall not be offered a second time: No, "but once for all" (Heb 10:10). Once in the end of the world hath he appeared, to put away sin by the sacrifice of himself; and he hath done it once by himself for all (Heb 9:26). Otherwise he must have often suffered since the world began: But that must not be; for he "dieth no more" (Rom 6:9). But say you, "Did he put and end to the law for them who still live in transgression?"

Answ. 2. There are many poor souls that are given unto Christ, who yet live in their sins. But Christ did at that time, when he hanged on the cross, give a full and complete satisfaction for them. "In due time Christ died for the unG.o.dly: For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die." Ay, "But G.o.d commendeth his love towards us, in the, while we were yet sinners, Christ died for us." while we were yet sinners, yet unG.o.dly (Rom 5:6-8). Nay, he did not only die for those who still live in sin, but he also makes intercession now at the throne of his Father's grace for them. "And he made intercession for the transgressors" (Isa 53:12). "Thou hast ascended on high, thou hast led captivity captive;--and received gifts for men." For what men? Even "for the rebellious also." To what end? "That the Lord G.o.d might dwell among them" (Psa 68:38).

Answ. 3. That at that very time when Jesus Christ did hang on the cross on Mount Calvary, was buried, rose again from the dead, and ascended above the clouds from his disciples, at that very time was all the law fulfilled for righteousness. He is the end of the law, mark; he is the end of the law for righteousness. But if there were anything yet to be done for justification, which was not then done; there could not be an end put to the law for righteousness, for every one that believeth. But in that there is an end put to the law for righteousness by Jesus for all the elect of G.o.d, Christ having once fulfilled it for them: It is manifest, that there was not anything then left undone by Christ at that time, which was afterward to be done by his own Spirit in his children for justification, only believe what the man Christ, at that time did do, and saved (Acts 13:29-39); and whereas thou asketh, whether Christ did justify that which the law condemneth?

Answ. 4. I answer, Fourthly, That though Christ Jesus did not justify sins of unG.o.dliness, yet he justifieth the unG.o.dly. "Now to him that worketh is the reward [given, or] not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the unG.o.dly, (mark the unG.o.dly) his faith is counted for righteousness" (Rom 4:4). He is he that justifieth, having finished the righteousness of the law in his own person for them.

"Mine own arm brought salvation," saith he, but how? Even by his bleeding on the cross; "we have redemption through his blood" (Eph 1:7), which was shed without the gate (Heb 13:12). Ay, and though the law condemneth a sinner, yet let but that sinner believe in Christ, in what he hath done in his own person, and he shall be "justified from all things, from which he could not be justified by the law of Moses" (Acts 13:39).

And whereas thou asketh me the meaning of that scripture, "not one t.i.ttle of the law shall fail till all be fulfilled." I answer, That the law hath already been fulfilled for justification, for every one that believeth: And a believer is to do nothing for justification, only believe and be saved; though that law be a rule for every one that believeth to walk by, but not for justification.

But if you do not put a difference between justification wrought by the man Christ without, and sanctification wrought by the Spirit of Christ, within; teaching believers their duty to their G.o.d, for his love in giving Christ; you are not able to divide the word aright: but contrariwise, you corrupt the word of G.o.d, and cast stumbling-blocks before the people; and will certainly one day most deeply smart for your folly, except you repent. Here is a plain answer that may satisfy the simple. The Lord G.o.d grant that they may lay it to heart effectually.

Now this I say further, that if G.o.d enable any to receive this doctrine aright ( namely what I said even now) it will more engage the soul to G.o.d, than all the threatenings, thunder-claps, and curses that come from the law itself. And a soul will do more for G.o.d, seeing itself redeemed by the blood of the Lamb the Son of Mary (John 1:29). than if he had all the conditions of the law to fulfil, and might be sure to have heaven for the fulfilling of them. Now as to the a.s.surance thou speakest of at the end of thy question. I know in the first place, that though believers themselves do sin, yet they have "an advocate with the Father, Jesus Christ the righteous;" (1John 2:1). And though the doctrine of the gospel be to abstain from all appearance of evil, yet our Lord Jesus Christ is so pitiful, as not altogether to deprive his children of an a.s.surance of their salvation,2 though sometimes through weakness they do transgress. And whereas you would lay an a.s.surance on our obedience to the law; I say, our a.s.surance comes through our believing, and our obedience to the law is a fruit of our believing; for every one that hath this hope, that he is one of the children, or sons of G.o.d, by faith in Jesus (1John 3:3), "purifieth himself, even as he is pure." Holiness of life, if it be right, flows from an a.s.surance of our being justified by Christ's death on the cross, on Mount Calvary; as it is written again, that he might sanctify his people with his own blood, he suffered without the gate.

But again, page 12. thou seemest offended, because I say, "They are deceived, who think to obtain salvation by following the law, which they call Christ, though falsely." Why shouldst thou be offended at this, when the scripture saith plainly, "That by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin" (Rom 3:20). But this is thy frothy argument, "The law convinceth, and is our schoolmaster to bring us to Christ; therefore the law is not taken away,"

sayest thou. Friend, what is this to the purpose? must we seek for justification by the works of the law, because the law convinceth?

you may as well say, we must seek for justification from our consciences, because they do convince: Now where the scripture saith, the law was our schoolmaster to bring us to Christ; do you think it means, we must be first fitted by purification of ourselves by, or according to the law, before we can be saved by Christ from the curse of the law? If you say, yea; then doth not this follow, that Christ Jesus did not come to save sinners, but to save the righteous; and if so, then you must say, that Christ, Peter, Paul, and all the servants of the Lord are liars, who have testified that Christ died not for the G.o.dly, but for the unG.o.dly and sinners.

But where the scripture saith, the law was our schoolmaster to bring us to Christ: I ask again, is it the ceremonial law, or the moral law that is meant in this place? If you say the moral, or the ten commandments, I answer; That doth not lead to life and so not to Christ; but is properly the ministration of condemnation (2Cor 3:6-11). That is, the proper work of the moral law, or ten commandments, is to condemn, if it be not obeyed; and yet not to bless, until it be every jot fulfilled, which is impossible to be done by any man for justification, in that exact and severe way which the law calls for; which makes the Apostle say, as many as are of the works of the law, are under the curse. Mark, he doth not say, as many as are of the works of sin, are under the curse, though that be true; but as many as are of the works of the law, are under the curse: "for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of G.o.d, it is evident: for, The just shall live by faith"

(Gal 3:10,11).

If it be meant of the ceremonial law, as I am most inclinable to believe, because he saith it was our schoolmaster; he doth not say it is, but it was our schoolmaster to bring us to Christ, being tutor or governor; holding and significations forth, Christ to come by its types until the time appointed of the Father, which appointed time (and so that law) was to have an end, when G.o.d sent forth his Son made of a woman, Jesus the Son of Mary, who was made under the law, to redeem those that were under the law.

Now the ceremonial law did bring or lead to Christ these two ways: First, In that it did continue in full force until he did come into the world, and had done that which was by it held out for him to do.

Secondly, In that the several types and shadows, as the blood of bulls and lambs, with diverse other services did lead to, or hold forth Christ that was to come: But the moral law, or ten commandments, is so far from leading us to Christ by our following it, that it doth even lead those that are led by it under the curse. Not because the law hath an evil end in it, but because of our weakness and inability to do it; therefore it is forced, as it is just, to pa.s.s a sentence of condemnation on every one, that in every particular fulfils it not.

In the next place, thou art offended because I said, "It is not, for I do not know your fellows for boasting under heaven, in that you, (Pharisees like) do cry up yourselves to be the men, and condemns all others; when you are THE MEN that are the greatest enemies to the Christ of G.o.d without (who is the Saviour) of any men under heaven. And in that you pretend you are perfect, when you are the notablest liars and corrupters of the sayings of the people of G.o.d, yea, and of the scriptures also, that ever I came near in all the days of my life; and I doubt not but before I have done with you, I shall make it appear to them that read or hear my lines aright." the query in page 13. runs thus, "Will that faith which is without works justify?" I answer, No, neither will those works which are without faith sanctify. What then, Is it faith and works together that doth justify? No, it is only faith in the blood of the man Christ, that did hang on the cross on Mount Calvary, that doth justify in the sight of G.o.d and the soul, and it is the fruits of faith, good works, which do justify in the sight of men. So that when it is said, we are justified by works; it is not meant that works will justify in the sight of G.o.d. No, but shew me (or shew men) thy faith, of justify thy faith to be true and right before men by thy works. Shew men thy faith by thy works, it is in the sight of men. So that we conclude a man is justified, or made manifest to be indeed that which is right, both to believers, and to the world by its works. Though I must confess, that both Paul and Peter, and the rest of the saints, may sometimes be deceived in the truth of the faith of others by their works.

Again I page 17 thou seemest to be offended, because, I say "loving by faith, is to apply the Lord Jesus Christ, his benefits, as birth, righteousness, death, blood, resurrection, ascension, and intercession, together with the glorious benefits of his second coming to me, as mine, and for me, &c" (Gal 2:20).

Friend, methinks thou shouldest find no fault with this, but that the Man Christ Jesus, the Son of Mary, is not very pleasant to thee, because thou hast swallowed down secretly another doctrine; but friend, I speak of applying these things. and thou speakest of talking of them, I know that there are many who talk of Christ, that will fall short of heaven and glory.

But tell me, what sayest thou to him that doth apply all these things to his soul, is there not enough in them to justify him, that doth really and truly in the power of the Spirit, believe this to be true which I have said? or dost thou deny it and preach another gospel saith not, who shall ascend, to fetch Christ from above for salvation. Though there is never a scripture that saith these words, word for word; yet the scripture saith, "the word is nigh thee, even in thy mouth, and in thy heart; but mark, it is the word of faith, not the Man Christ Jesus, but faith which layeth hold on him" (Rom 10:8-9), which is this, "That if thou shalt confess with thy mouth the Lord Jesus, (who was born of the Virgin, Matt 1:21) and shalt believe in thine heart that G.o.d hath raised him from the dead, thou shalt be saved." These great and precious scriptures, with which by corrupting of them, the Quakers have beguiled many, have this meaning, that if thou shalt confess with thy mouth the Lord Jesus; that is, in profession and practice, own him, and believe him to be the anointed Saviour. And shalt believe in thine heart, that G.o.d raised him from the dead, thou shalt be saved; "for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation." But what should men believe with the heart? Namely this, that G.o.d raised him ( that is Christ) from the dead (verse 10). And therefore, I wonder thou shouldest so scold, as thou dost, against the truth: If this be not truth, blame the scriptures which do testify of these things for truth. For I am ruled and would be ruled by them through the Spirit.

But farther, thou art offended that I should say, "They are deceived who own Christ no otherwise than as he was before the world began." This question, I briefly ask thee, "Had Christ a body of flesh before the world began?" If you say no, as you must, if you say true; then do not I say true, when I say, they are deceived who own Christ no otherwise than as he was before the world began?

because they own him not with that body of flesh which he took of the Virgin Mary; and so are antichrists, as the scripture saith.

And how say you? Do you believe that the same Christ who was before the world, without a body, did in time come into the world and take a body from the Virgin, and in that body did obtain everlasting redemption for sinners?: and is gone with that very body into the presence of this Father above the clouds into heaven, from his saints on earth, though in them by his Spirit. A plain answer to this would unlock your double meanings. Again, thou sayest the saints drank of the spiritual rock that followed them.

Friend, I confess, that that spiritual rock that did follow the fathers, and long after, was from the same loins with them, even from the loins of Abraham, and the rest of the children of the promise, according to the promise, was the meat and drink of saints (Rom 9:4,5). But to look upon Christ no otherwise than as he was before the world was, which was a Spirit only, and not to own him now clothed with a body, absent from his children touching the same body, I dare be bold to say, they are no Christians, but antichristians, yea antichrists. He that confesseth not that Jesus Christ is come in the flesh is antichrist, and of antichrist.

Again,

At this also thou wranglest, because I said that "every spirit that confesseth not that Jesus Christ, who was with the Father before the world was, did in the appointed time of the Father, come into the world, take a body upon him, and was very Man as well as very G.o.d: and did in the very body suffer what did belong to the sons of men, &c." So my book, page 42, 43, 44. I answer, if thou didst indeed believe the truth, thou wouldest own these things. But being deceived, rather that thou wilt let his pa.s.s for truth, though thou wilt put on a vail, and venture upon it thus, saying, "If every spirit were of G.o.d, which doth confess in words this, then is not the Pope himself antichrist."

Answ. Friend, it is one thing to confess the things in words and another thing to believe them, and to make a life out of them; and there fore is thy life made out of Christ without thee, by the operation of his Spirit within thee, yea or no? then in answer to my bidding people receive no Christ except G.o.d's Christ, thou sayest thus, "That Christ is a mystery, and unto him is light, and shall be salvation where his person never came." this question I ask thee, did or doth Christ obtain salvation for any, without that body which he took of the Virgin? And yet thou sayest, it cannot be said, here is the place where the Son is not.

I answer: As the Son of G.o.d is also very Man, so it may be said, here is the place where he is not, and there is the place where he hath not been, though as he is G.o.d it is otherwise: lit him that reads understand.

And now pa.s.sing by many things that I might justly examine, and also many unseemly expressions, I come to the next thing, and that is, where you say, you wrest not the scriptures in John 1:9. But it is evident, that you do most horribly wrest it, in the you, though you seem to take it in the plain words, yet would hold, that that light is the Spirit of Christ, notwithstanding here is no such thing mentioned in that scripture. For mark, as I have sometimes said, and now also will say, that that light wherewith Christ, as he is G.o.d, hath lightened every one with, is not the Spirit of Christ, as is clear, in that some are sensual having not the Spirit, which they must needs have, if it were given to every one that comes into the world, and therefore, in that you say, I say you lay down that scripture false; I say again, that you say many things which I do know to be blasphemy, as I shall prove clearly anon, as also I have already. And therefore, to take thee of from this, I shall say, that Christ as he is a mediator, a Man between G.o.d and man, so he doth not lighten every man that comes into the world, though as he is G.o.d he doth. And this is manifest, where he often, (as he was Man) saith, These things are spoken to them that are without in parables; "that seeing they might not see, and hearing they might not understand," (Luke 8:10). And again, where Judas (not Iscariot) said; Lord, how is it, that thou wilt manifest thyself to us, and not unto the world? He saith, "If a man love me, he will keep my words: and my Father will love him, and we (I as mediator, and my Father as reconciled in me) will come unto him, and make our abode with him" (John 14:23). And again, "No man knoweth him as a father, but the Son, and he to whom the Son will reveal him (Matt 11:27). But above all, take that scripture where the Son saith, "I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes" (verse 25).

Here the Son and the Father are speaking one to another; the Father he hides the glorious things of the gospel from the, world (Matt 11:25-27), and the Son he rejoices in so doing. At the same hour Jesus rejoiced in Spirit, and said, "I thank thee, O Father, &c.

Therefore understand thus much, that though Christ as he is G.o.d, doth give to every man a light, which is conscience, otherwise called nature (Rom 2:14; 1Cor 11;14), yet it doth not follow, that every man hath enlightening from Christ as he is mediator.

No, Christ as he is mediator doth neither pray for the world (John 17:9), neither doth he give his Spirit to all that are in the world; for some are sensual, and have it not. But now the argument that thou dost bring to colour the contrary with, is this; for what the Father doth, sayest thou, the Son doth also. Answ. Though this be true, that the Son doth what the Father doth; yet it doth not appear that either the Father or the son hath given the Spirit to every one that comes into the world (Jude 19).