comes it that he was not fo called of old by the Jews and Greeks? and why typified to come, when he was come before, and whilft typified? And farther, in what fenfe can he be understood to bear our iniquities, and men and women to be faved by his blood, if this light be the Saviour, Meffiah, Christ, • &c. as you believe, and endeavour to maintain now in the world?'

This objection, I fuppofe, the reader will allow to be the most weighty made against our principle; and that I have therein dealt more fairly by our oppofers than they usually deal with us; fince I have here laid down the very strength of their objection against the light we affert. To all which I fhall answer in the fear of God, and fpirit of moderation.

The objection confifts mainly of these four parts: The first, relating to the light's being but the law, not the gospel. The fecond, to the light's never being called Chrift, by Jews or Greeks. The third, to Chrift's being typified, and yet in being at the fame time. The fourth, to Chrift's blood, the bearing our fins, and which way this could be appropriated to the light, and not do injury to the holy manhood.

First then, I fhall answer to that part of the objection which concerns the light's being but, or no more than, the law.

I do thus far agree, to wit, that the light is the law; but that it is not therefore in any fenfe the gofpel, I alfo deny; yet not in that refpect wherein it is the law for as in that ftate it cannot juftify, so it would be to fay, it is the law, and it is not the law, ad idem. I fay then, that the light may be both law and gofpel, in reference to a twofold manifeftation.

Where there is no law, there is no tranfgreffion." It might as well have been faid (fince they themselves confefs it to be the law) that where there is no light, there is no tranfgreffion; and the rather, because the apostle fays exprefsly, "Whatever is reproved," or

finful,

finful, « is made manifeft by the light." Eph. v. 13. Therefore, fince all have tranfgreffed, all have light,

and ever had.

In this ftate, then, it is a law, which juftifies none; all being concluded under guilt, and children of wrath: for whoever is in that which is reproveable, is under condemnation from the law, or the reproving act of this holy light. But again; fuch as, by unfeigned repentance, come to obey the light, they are herein juftified in a twofold fenfe, (and I so speak for the fake of the fimple, beguiled by a wrong apprehenfion of the word) Firft, in that God acquits for his name's fake; who is merciful, pardoning iniquity, tranfgreffion and fin, in all that repent with unfeigned repentance. Secondly, in that he accepts upon the renewal and continuance of the creature's humble and fincere obedience. Neither are fuch properly come to the complete fonship. They are but on their journey; they must give good proof of their fidelity, diligence, and loyalty to God, as fervants, before they are received into that excellent ftate of fonfhip, which goes not out of the Father's house for ever.

This is clearly diftinguished, and weightily expreffed, by the apostle Paul to the Galatians, "The heir,” fays he," whilft under age, differs not from a fervant, "but is under tutors until the time appointed of the << father: even fo we, when we were children, were "in bondage, under the elements of the world: "therefore the feed came, that by faith in it, the "adoption of fons might be known." This is the perfection of the brightness of the light, which is all along ftill the fame in itself, though not the fame to the creature. The outward fun is the cause of the early dawnings; and is, at that very fame time, in itfelf, the fame glorious body of light as when in the meridian: but if men, either through natural weaknefs, or the many fogs and mifts of tradition, education, ignorance or prejudice, fuffer an eclipfe, they must not blame the light, but themselves. He that follows the light in its holy discoveries, and walks in

it, which was ever the just man's path, fhall meet with bleffednefs at the end of his travels. But fuch as let the world of wickedness get between it and them, are Overtaken with night.

"Abraham faw," it is faid, "Chrift's day." What day? The difpenfation of fonship, as heir of all things; the day of perfect reftitution: which he could never have done, had he not had light, by which to have feen it. So feveral of those holy ancients obtained a degree above many, and arrived at a growth, yea, the benefit and enjoyment of a difpenfation, that was not then general, through the weakness of the age. Such really faw beyond the offerings, types, figures and fhadows, to a state more inward, fpiritual, and substantial, by taking good heed to the heavenly light in their confciences. And this, indeed, was the end of all external administrations, to drive the creature inward, and point out unto it fome more hidden myftery, that man's wandering from God had caused him to neglect: yet still was Chrift, the WORD-GOD, a faving light in that ftate. And the light of the law was as a fchoolmaster, that led fuch as diligently obeyed it, to that more excellent discovery of the fame light, which is now called the Gofpel, or Glad Tidings; as certainly it was, after fo black and cold a feafon as had long overcaft the heavens, to have the Glorious SUN of • Righteousness appear in that bleffed body, prepared • and anointed for that purpose, in a manner tranfcen<dent to all former manifeftations of himself.'

Thus it was, that fuch as had lived up most faithfully to the law of God, or light of that difpenfation, gladly received Chrift, believed in him, became his followers, and the companions of his cross and sufferings. So that he, who was the light of the law, is alfo the light of the gofpel, though not in one and the same manifeftation, or degree of discovery: as the light is not one in condemning and juftifying, though it be one in itfelf; nor the fame in its luftre in the degree and growth of little children, young men, and fathers; yet one pure, eternal, unalterable light of

life

life and righteousness in itself. If therefore it doth the office of the law in any, to be fure fuch an one is yet under a state of condemnation for evil, and he is not yet come to know the fulfilling of the law, as becometh every follower of Chrift; yea, every one that would come to Christ.

Chrift indeed fulfils the law for us: but how? The light in us, as we are fubject to it, and led by it, administers an holy power, by which we are enabled to do that which is good and acceptable in the fight of the Lord; and fo, obeying the light, we fulfil the law: "Thus he works his works in us and for us." And fo far was Chrift from difengaging his followers from an indifpenfable neceffity of keeping the law, as outwardly engraven on ftones, that he fet them a far harder task, by how much it is more eafy to refrain ourselves from acting than thinking. "Thou shalt "not commit adultery," faith the difpenfation of Moses. "Whofoever looks on a woman to luft after "her, hath committed adultery with her in his heart,” faith that more excellent difpenfation of Chrift. Certainly, then, thofe men who fancy themselves upon eafy terms of being excufed from fulfilling the law, or performing good works, as a condition to juftification, muft bafely abuse themselves, and dangerously hazard the well-being of their own fouls. In fhort, He was the true light, who faid, "He that looks up<< on a woman to luft after her, hath committed adultery with her already in his heart:" but fo was HE alfo, that faid of old by Mofes, "Thou shalt "not commit adultery." Should we therefore conclude two lights, and not rather two feveral manifeftations, or gradual discoveries of the felf-fame eternal light?

To conclude: the law, as I may fay, is the gospel begun; and the gofpel is the law finished. He that would be justified, must first be condemned; and they who would be healed, must first be wounded. The

law is as the fword; the gospel as balm: the one duty, the other love. And that which alone is needful to attain unto the highest discovery, is, to be humbly subject, and conftantly obedient, to the lowest appearance of it: the faithful fervant becomes a fon by adoption.' Wouldeft thou know the word a reconciler, thou must firft witnefs it an hammer, a sword, a fire, &c. The way to arrive at evangelical righteoufnefs, is firft to perform the righteoufnefs of the law. By law I mean not that of politic fhadows and ceremonies, or the external order or policy of the Jews; but that moral and eternal law, which is faid to have come by Mofes (though but repeated and renewed by him), and is accomplished by Chrift. And there is great hopes, that they who confcientiously keep the beginning, will compafs the end. Such as have conquered evil doing, if they be faithful to what they have received of God's light and spirit, it will enable them against bad faying, till at laft they overcome evil thinking too; and witnefs that fcripture fulfilled, "Judgment (the law) is brought forth into victory "(the gofpel). He that follows me, (the light of "the world, that enlightens all men coming into the world) fhall not abide in darkness, but fhall have "the light of life." I make not this diftinction of law and gofpel to diftinguish in kind, but degree, and for the fake of the weak, accustomed to it. "And "if the Son make you free, then are ye free in"deed:" for as it is a condemner, it may be called the light that brings death, in that it flays, by the brightness of its coming into the confcience, the tranfgreffing nature. Like unto that expreffion, "The "day of the Lord is a day of darknefs," because of the judgments and terrors of the Lord in the confcience for fin; but to the obedient, it is the "Light "of life," it brings peace and confolation.

c

Thus is Chrift, as the WORD-GOD, and light of the world, through every difpenfation, one in himself, tho'

VOL. I.

* John viii. 12. i. 9.
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to