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7 such Fruits as are hurtful to him, while the Medi
cine should operate; then (tho of its own nature it tendeth to cure him, yet) it will prove destructive to him, because of those obstructions which it meeteth with. Now, as the Man that pould thus undo him.. self, would certainly be the canse of his own Death; so who will say, that if cured, he owes not his Health wholly to the Physician, and not to any deed of his own? seeing his part was not any action, but à pasiveness.
The second Example is of diverse Men lying in a : dark pit together, where all their Senses are so stupea
fyed, that they are scarce sensible of their Misery. To this I compare Man in his natural, corrupt, fal
len Condition. I suppose not, that any of these men · wrestling to deliver themselves, do thereby stir up or
engage one able to deliver them, to give them help, Saying with himself, I fee one of these Men willing
to be delivered, and doing what in him lies; there1 fore he deferves to be assisted; as say the Socinians,
Pelagians, and Semi-Pelagians. Neither do I suppose, that this Deliverer comes to the top of the Pit, and pars down a Ladder, defiring them that will to come up ; as do the Jefuits and Arminians : they say, such are not delivered without the Grace ; seeing ihe Grace is that Ladder by which they were delivered. But I suppose, that the Deliverer comes at certain times, and fully discovers and informs them
great Misery and Hazard they are in, if they continue in that noisom and pestiferous Place; yea, forces them to a certain sense oj their Misery (for the wickedest Men at times are made sensible of their Misery by Gods Visitation ) and not only so, but laies bold
ироп them, and gives them a pull, in order to lift them out of their Misery: wbich if they refift not, will save them; only they may refijt it. This being
5 of the
applied as the former, doth the same way illustrate the matter.
Neither is the Grace of God frustrated, tho' the effect of it be diverse according to its object; being the Ministration of Mercy and Love in those that reject it not, but receive it, John 1.12. but the Mi. nistration of Wrath and Condemnation in those that do reject it, John 3.19. Even as the Sun by one act or operation melteth and softeneth the Wax, and bardeneil the Clay. And the Nature of the Sun is to cherish the Creation, and therefore the Living are refresbed by it, and the Flowers send forth a good Savor, as it shines upon them, and the Fruits of the Trees are ripened: get cast forth a dead Carcase, a thing without Life, and the same reflexion of the Sun wll cause it to stink, and putrify it; yet is not the Sun said thereby frustrate of its proper effect. So every Man during the day of bis Visitation is fined upon by the Sun of righteousness, and capable of being influenced by it, so as to send farth good Fruit, and a good Savor, and to be neelted by it: but when he has finned out his day, then the same Sun hardeneth him, as it doth the Clay, and makes his wickedness more to appear, and putrify, and send forth an evil Savor.
9. Whereas our Adversaries assert (as has been shewn, Ch. 10. p. 124, 125.) that God doth in a Special manner work in fome, in whom Grace so prevaileth, that they necessarily obtain Salvation, neither doth God suffer them to resist it; and also, that such an increase and stability in the truth may in this life bę attained, from which there cannot be a total Apostasy; I say, whereas our Adversaries assert these two Propositions, for my part, as I shall not assert, so neither shall I deny them. That each of 'em may be true, I freely grant; and for some reasons I think ’cm both probable : but I am not af opi.
: nion, that the Holy Scriptures do plainly teach either of 'em.
10. As for the Doctrine of Christ's Satisfaction, we do therein partly agree with our Adversaries, and partly diffent from them. What they teach concerning this point, I have already shewn, ch. 10. p.125,126. and shall now speak my thoughts of each particular thereof. We profess with our Adversaries, that we firmly believe, it was necessary that Christ should come, that by his Death and Sufferings he might offer up himself a sacrifice 10 God for
our Sins ; and that the remission of Sins which any E partake of, is only in and by the Virtue of that satisE factory Sacrifice, and not otherwise. But then where
as they ascribe a real worth to the Work, Sufferings, and Intercession of Christ in us, we are obliged to differ from them. For we allow all possible merit
what Christ did whilft he conversed upon earth; but we cannot ascribe any merit to what
they call the Work, Sufferings, and Intercession 다.
of Christ in us. That is, we believe, that what our Savior did whilft he was upon Earth, was the only Satisfaction which he made to the Justice of God; that it was all which he paid for our Ranfom, and as the price of our Salvation; and consequently that nothing else besides what he did upon Earth is properly
meritorious. And therefore, as we cannot ascribe any proper merit even to his Intercession in Heaven, but rather attribute the prevalency thereof to what he did upon Earth, by the alone virtue of which he is, and without the virtue of which he could not have been, a powerful Intercessor, and such as vile Sinners wanted; fo neither can we ascribe any merit to what they call the Work, Sufferings, and Intercession of Christ in us, that is, we cannot account them to be any
part of that Satisfaction which Jesus Christ made to the Justice of God, or of what He paid for our Ransom, and as the price of our Salvation.
For what they mean by the Work of Christ in us, is the Operation of the Light in us, in order to our Regeneration, SanEcification, Justification, and Salvation. But since there is no fuch Light, certainly it cannot operate, much less can its Operation be meritorious. Nay, tho' by the Work of Christ in us they meant the Operation, not of the Light, but of the gracious influences of the Holy Ghost, which may be called Christ's Work, inalmuch as he purchased them for us; yet even this Work in us is not part of the price which Chrift paid, but part of that which was purchased therewith. The same may be said of the Intercession of Christ in us, if they meant thereby nothing more than his Spirits assisting us to pray acceptably unto God. But if they mean any cther Intercelfion of Christ in us, viz. his stirring, and moving, and enabling Men to pray by particular impulses of a pretended Light, as'tis plain they do ; we defire 'em to prove that there is such an Intercession, before they ascribe any merit to it. And as for what they mean by the Sufferings of Christ in us, they are a mere fable. For whereas they affirm that the fame Light which is immediately united to Chrift, is in us also ; and that whatsoever the Saints do suf. fer, is to be accounted Christ's Suffering, because the Light in them, from which Christ is never separated, suffers thereby; and that when wicked Men do resist the Light, Christ is made to suffer; I say, whereas they assert these things, I desire the Reader to observe, that since I have disproved the being of such a pretended Light, I have confequently shewn that the Sufferings of, or in Man,
cannot be accounted the Sufferings of Christ upon any such account; and therefore no merit can be ascribed to the Sufferings of, or in Men, or what they call the Sufferings of Christ in Men.
Now if by real worth they mean such a merit as I have above described; then, since we cannot ascribe
any merit to what they call the Work, Sufferings, and Intercession of Christ in us, 'tis plain, that no real Worth can be ascribed to them. And I think, that by real worth they cannot but mean such a merit as I have above described, because they seem to make what they call the Work, Sufferings, and Intercession of Christ in us, a part of our Savior's Satisfaction. This appears from some Words of Mr. Barclay, which have been already quoted, but must now be repeated again. As for the Satisfaction of Christ without us (faies (f) he) we own it against the Socinians, and that it was full and complete in its kind: get not so as to exclude the worth of the Work and Sufferings of Christ
in us, nor bis present Intercesion, that is, his Intercession with
in us, by the Light's stirring, moving, and enabling us = to pray unto God. For in the very next words Mr. - Barclay distinguishes this Intercession of our Savior
from his Intercession without us in Heaven. I appeal to any impartial person, whether these words of my Author do not imply, that what they call the Work, Sufferings, and Intercession of Christ in us, are a part of our Savior's Satisfa&tion. And if so, they are certainly mistaken, as has been shewn.
But if by real worth they mean such a measure of goodness as makes a thing acceptable to God, tho not Meritorious; yet even then we are forced
(f) Quakerism confirmed, fect.4. p.628.