And now passing 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 God, 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 God and man, so he doth not lighten every man that comes into the world, though as he is God 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 God, 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).
Again thou sayest, thou deniest those that say, "That light which every one hath as he comes into the world, is conscience; though some call it Christ falsely." Answ. Friend, What wilt thou have it called; Christ. No, if not conscience, then call it nature itself; for all have not the Spirit.
But another great argument thou bringest in page 15, is, "The light of Christ doth convince of sin." Now do you call conscience the light of Christ? that will convince of sin (John 8:9). And they being convinced by their own consciences, &c. if thou dost call the law the light of Christ, that also will convince of or make known sin; For by the law is the knowledge of sin (Rom 3:20). If thou dost call even nature itself, the light of Christ; That also doth shew, that sins are a shame, even those sins which some leap over (1Cor 11:14), and ruffian-like they will wear long hair, which nature itself forbiddeth, and is commended for the same by the apostle. The Spirit of Christ also will convince of sin. That, because these several things will convince of sin, therefore will they needs be the Spirit of Christ? Or do they altogether make but one Spirit of Christ? dost thou profess thyself to walk in the light, and art not able to know these things; Or, if thou dost know them art thou so unfaithful as not to tell poor people of them, who are some of them at their wits end, by reason they are not enlightened into these things.
Another of thy arguments is, "They saw the eternal power and
Godhead, by that which was made manifest of God in them."
[I reply] The scripture say not so word for word, but thus: "Because that which might be known of God, was manifested in them." But how? for he hath shewed it unto them. But how? why the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, (which words in thy charge against me thou didst leave out) but mark: The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made. But how then doth it say, that the knowledge of God is manifested in them? Why, because God hath shewed it unto them by the things that are made, even by the creation of the world. so that this scripture holdeth forth thus much; that the invisible things of God, as his power, holiness, and common goodness to the sons of men are clearly seen, being understood by the things that are made. But how feeble an argument is this, to prove such a doctrine as this: That every one hath the Spirit when this light discovers God only by his works in the world. Friend, if they that know God, because he doth shew himself to them by his works in the world, have the Spirit of Christ, then the same argument will serve to speak thus much; that the devils themselves have the Spirit of Christ, which would be wonderful blasphemy once to affirm. And friend, the very devils, both for the knowledge of sin, and also for the knowledge of God's eternal power and Godhead, have more experience than all the unregenerate men in the world; and yet have not the least spark of the Spirit of Christ in them.
Other lame arguments thou tumblest over, like a blind man in a thicket of bushes, which I pass by. But one thing more thou hast, and that is this,
Thou askest me "whether I do know this light which god and Christ hath given to every man" (Rom 2:14; 1Cor 11:14)? First, I deny that Christ as he is mediator, hath given to every man his Spirit. And Secondly, I deny, that Christ as he is God hath given to every one his Spirit; but this I say as I have often said, it is conscience of nature itself that every one hath, take it in either of these scripture terms, as I have proved at large. And whereas thou askest me, "Whether that light, which Christ as he is God hath lightened every one with that comes into the world, be sufficient in itself for life and salvation." I answer plainly, no; for then Christ Jesus needed not to have come into the world to die for sinners; for every one had that light before Christ did come into the world.
2. And secondly I answer, it is not able, for then it would have been a needles thing for Christ to tell his disciples of sending them his Spirit, to lead them into all truth. The might have said, why dost thou talk of sending us they Spirit, who have that that can do the deed already, if that could have done it.
3. Because the scripture saith, "some are sensual, not having the Spirit." Now a man cannot lay hold on Christ, nor believe in him savingly without the Spirit, because faith is the work of the Spirit.
4. Because then it had been in vain for the Lord to have given the scriptures to teach men out of, either concerning himself or themselves: Why? because without it, they had a sufficient light to guide them: that thing must not be so.