My Reply.

The Answer seems to be in the affirmative, by saying the Scriptures are a true declaration of the things beleeved [Page 2]among the Saints. But first the Question is, who you mean by Saints, whether your selves, that are against all out­ward administrations and formes of worship in the Church as the Scriptures teach, or those Saints of God that are willing to subject themselves to observe and do whatever is revealed to be done from the written word: which hath been the profession and practice of all sound Christians both in and since the Apostolicall Churches: unlesse some few upstart Hereticks, or Apostates, or pro­fane have done otherwise. Prove that ever any had the ti­tle of Saints, Beleivers, Christians, &c. that came not under Water, Baptisme, the Lords Supper, the Churches watch and rule, Censures, &c. which you deny, and there­fore it stands you upon to prove your selves Saints distinct from Apostates.

In your answer to this all you say is this. That this charge is but a lying Slander, and bid me prove it, or else let thy mouth be stopped.

To this I answer.

What proof would you have? Is it not your own pro­fane language, both in your Papers and conference? It is no newes to heare most of your way to dispute against Water, Baptisme, the Lords Supper, a setled fixed Mini­stry over particular Churches. Tel us what Quakers admini­ster Water, Baptism, the Lords Supper; and constantly watch over a particular Flock; or else for shame own the charge, and confesse your sin in telling the world, that these are my lying slanders, when I know, and your own consci­ences do witnesse it, that what I have accused you of, is the plain truth. Nay, William Duesbury saith in a lying Paper called A true Prophesie of the mighty day of the Lord, al­ready risen in the North of England, &c. in which paper he makes it his work to reproach and slander the Ordinances of Gospell worship, under the notion of outward obser­vations, which Christs Kingdome cometh not in. Luk. 17. And thus he accounts of all the Ordinances and institu­tions, prescribed by Christ himself in the Apostolicall Churches: and accounts all the strict observing of out­ward [Page 3]formes of Worship, is but imitating the Saints practices in this Babylonish, and heathenish wisdome, all this outward forme is the outward Court, which is without the Temple, pag. 1, 2. meaning they are without the Church, and therefore calls them Babylonish and Heathenish, as in his 4 pag. is more clear, where he profanely compares the holy Ordinances and institutions of the Lord, to that great Image, set up by Nebuchadnezzar's proud nature, spoken of by Daniel. Dan. 3.3.That Image was but a type and figure of this which now shines gloriously in forms and observations.

And then speaking to the Anabaptists and Independents, he tells them, they have set up a finer Image in the Gospell ordinances, as you call them, pag. 10. Pag. 10. And what other ordinances do these or we set up but what was practised in the Apostolical Churches? Thus you may see how this Impostor doth reproach the holy things of God. And further in his second page, he in the height of his insolent rashnesse, and madnesse, saith thus. The word of the Lord came unto me, saying, I will gather my people out of all forms and observations, and out of all kindreds, Tongues and Na­tions, and I will poure out my Spirit upon them. And this he writes in a different Character, as if it were all scripture. By this, you may see it proved what I have accused them with, in denying the ordinances and administrations of the Gospell Church, is true. And yet this impudent lyar tells me it is a lying slander. They would render me a lyar for telling them the truth; but it seems they can rather and with more ease deny the accusation, then prove themselves Saints, and stand to it: thus when they are pincht they will say, and unsay, or any thing to evade. But while you deny the Ordinances before mentioned, I say you are none of Gods Saints, but are Apostates, backsliders, that have departed from the living God, in transgressing the lawes, changed his ordinances, and bro­ken the everlasting Covenant. Isa. 24.5. But I shall come to the next, you accuse me of belying you with: and that is suspecting you to be under the crime of deny­ing the holy Scriptures to be a perfect rule of faith and [Page 4]life, you say ye deny the crime: and witnesse them in their place with the Spirit that gave them forth, which is a perfect rule of faith, and life: as Joh. 16.13.

An [...]w. You deny the crime, but own the thing, by as­serting the Spirit to be a perfect rule of faith and life; for if the Spirit immediately, be a perfect rule to us now, of faith and life, of what use is the Scriptures of, I pray you tell. Thus you own the charge, but deny the crime, be­cause you judge it no crime to deny the Scriptures to be a perfect rule of faith and life; and hence you insolently inferre, that I am judged by the same Spirit which gave forth the Scriptures, who would set the Scriptures in the Spirits place, by calling them the rule of faith and life. Thus all men may run and read that you are so farre from judging it a crime to deny the Scriptures for a perfect rule of knowing God, believing in him, and living unto him, that by the Spirit you act from, you judge me, for calling them the rule of faith and obedience. And yet you witnesse the Scrip­tures in their place, that is, you witnesse that there is such writings, but not to any such ends, and purpose, as to be a rule to know God, and live unto him, as the que­stion intends. The Spirit you make the only rule of faith, and life, Joh. 16.13.

Which I answer unto.

1. That promise is made directly to the twelve, as is evident if you peruse the 13, 14, 15. chapt. where we have the like promise, chap. 14.26. The Comforter, which is the Holy Ghost, shall come and teach you all things; and bring all things to your remembrance, what­soever I have spoken unto you: and accordingly they have declared unto us what they have heard and seen, Luk. 7.1. Christ tells them, chap. 16.12, 13. I have many things to say unto you, but ye cannot bear them now, how­beit when the Spirit of truth is come, he will guide you into all truth, &c. Hence it's clear these promises are made in spe­ciall to his Apostles, which doth assure us of the infal­libility of what they preached and writ: the Church be­ing built upon the Prophets and Apostles, Jesus Christ [Page 5]the chief corner Stone, Eph. 2.20. that hath inspired both to agree in one and the same Doctrine of faith and obedience; and he is the same for ever even to the end of the World. Now let me ask you, are you Apostles? have you seen Jesus Christ? are you sent for a foundation, for the Church to be built upon? that go about to overthrow and pluck up the foundation of the Prophets and Apostles recorded in Scriptures? Let men and Angels judge.

2. If all truth were revealed to the Apostles, by the Spi­rit of truth, and the Apostles faithfull in declaring this truth by writing, or teaching, as cannot be denyed, then it will follow that those writings, or teachings of the A­postles were the only rule; which writings through Gods grace we enjoy, and therefore the rule of divine truth. It's true we have need of Gods blessings of Grace to ap­ply the rule to us, and our hearts and lives to the rule; And so many as walk according to this rule, peace be upon them. Gal. 6.26. Nay, Christ prayed not only for his Apostles, but for them also that should believe on him through their word. Joh. 17.20.

3. We say the holy Scriptures are the inspirations of the Spirit of God, in their own sense as expressed, and have such sure evidence thereof, that without any scruple, we so believe the truth and directions, discoveries thereof, that we are content to stand or fall to their Verdict, not caring for mans judging: and tell us in what truth of God the Scriptures are imperfect in, you proud Worms that so vilifie and diminish from them.

But they go on and tell me, that Abel, Enoch, and Noah had faith before Scripture was, and the holy men of God believed, therefore they spake.

Answ. 1. Abel, Enoch, Noah, were not without the word of faith from the Lord, the Lord spake to these out of heaven, by voyce, Heb. 1.1. At sundry times, and in [...] vers manners, the Lord hath spoken unto his servants the Pre­phets. But in this last age he hath spoken to us by his Son The [...] fore never look for no other manner of speaking, [...] what hath been, before there was any thing committed [...] [Page 6]to writing, the Lord did more visibly reveale his will by voice or vision, Angels, &c. but since he hath committed his whole will and mind unto writing: by the Prophets and Apostles, those former manners are ceased.

2. This is our argument, because some had faith be­fore Scripture was, by an immediate speaking by voyce, &c. Therefore now although we have the mind of God discovered in the writings of the Prophets, and Apostles, we must look for the same discoveries still, by voyce, or vision, inspiration, as if all that were written by inspi­ration of God, were nothing to us: and nothing of force to any, but to the present ages they were writ in: such madnesse you run into.

Whereas in your Answere you say, That not any doth know the Scriptures by the outward declaration, but by the word of faith in the mouth, and in the heart, which word of faith we preach. Rom. 10. I told you that was a contradiction, and a confused senselesse thing: which you say, stands as a witnesse against me, and bid me prove my accusation.

Answ. 1. I queryed you, whether any of you did know and believe what is written in the Scriptures, without the outward declaration, unto which you answere not at all.

2. I query what you mean by the word of faith, in the mouth, and in the heart, which the Apostle preached, Rom. 10.6, 7, 8. whether it be the same with the Doctrine of faith, declared in the Scriptures writ to the Churches, or different from it. As I concluded before, in my re­plie, so I shall make it good still, notwithstanding all that you have writ, that the word of faith which the A­postles preached, and writ to the severall Churches, is the same with that which you call the outward declarati­on. What are the writings of the Prophets and Apostles, but the word of faith? I told you that this of the Apo­stle doth allude to that in Deuteronom. 30. and there we find the same of the word as it was written in the law, as heer of the word of faith preached. The Doctrine of faith was so familiarly preached, and beat into mens heads, [Page 7]hearts, and mouthes, that ignorance could not excuse a­ny: and the Apostle explains what this word of faith is, verse 9. thus. That if thou shalt confesse with the mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved. You may see it's clear enough, what the Apostle understands by word in the mouth, and in the heart, if you be not too perverse: and in the 10 verse there is a reason urged to make all your cavils fall. For with the heart man believes unto righteousnesse, and with the mouth confession is made unto salvation: and proves it by the Scripture, Who­soever beleeveth on him, shall not be ashamed. Isa. 28.16. What can be concluded hence, but what the writings of the Scriptures contain and declare? and yet you say, not any can know the Scriptures by the outward declaration, but by the word of faith: which word of faith in your quotation is disco­vered by the Scriptures what it is; so that you say, and unsay, not by the outward declaration, but by it, a meer contradiction which you will never free your selves of. But why cannot any know Scripture by its own writing? Can you know what is contained in the holy Scriptures, without the outward declaration? if not, then you must know it by the outward declaration, or not at all: How do you know what is in your books, but by the outward declaration? But instead of answering to clear your selves you are froward and very impertinent, and obscure, and desperately confused, as followeth in their next, where­in they should shew us the difference between the declara­tion of Scripture, and the word of faith preached.

And first they witnesse the Scriptures by the same light and Spirit that gave them forth, Rom. 10.and in Christ Jesus the Lord of faith, which the Apostles preached and declared of, they believe Rom. 10.6, 7. as the Apostles did, who knew the Letter which kil'd, and the word of faith which is quick and powerfull, which word say they is God, that made all things, and the letter testifies of him, whose name is called the word of God, Revel. 19.11, 12. Joh. 1.1. Heb. 4.12. And then they say they have come off clear, of what I have accused them of in their answer.

Answ. Here is nothing but pride and coniusion in these lines: unlesse we can credit every thing they have the boldnesse to say as infallible. How are the Scriptures beholding to them for their witnesse, who have the same light and Spirit which gave them forth? the Lord of Hosts gave them forth: all Scripture is given by the inspiration of God, 1. Tim. 3. and they have the same light, and the same spirit equall with God, if one may believe what they say of themselves. But what think you, are not the Scriptures as inspired and given of God, a perfect rule of faith and obedience, unlesse you witnesse them to be so? and what letter was that which the Apo­stles knew killed? you take it for granted that it is the whole declaration of holy Scriptures: but it is because you have no light nor Spirit of God in you. The word of faith, Rom. 10.6, 7. is quick and powerfull, &c. which word is God that made all things. Most senselesse. Is the profession of Christ in the mouth, and believing in him with the heart, God that made all things? is every gift and work of God in man, God that made all things? this is like their other notion, Christ lighteth all and therefore that light is Christ, as if every work and operation of Christ, is Christ: just like those that make God to be every thing, that from him lives, and moves, &c. So again Christ is the word, his name shall be called the word of God, and they have Christ the word of God within them, and what need of that which is written? they have it in the life and fountain, and they will come under no other writings nor rule, although never so much commanded by God in the expressions of the holy Spirit in the Scriptures.

Touching Heb. 4.12. in the second verse he shewes us what word he meant, where he saith, That the Gospel was preached to them, as unto us, but the word that they heard, profited not them, because it was not mixed with faith in them that heard it. What word was this, which was heard, but the outward declaration in voice, or writing, or both? And this word is quick and pow­erfull, [Page 9] &c. and the savour of life to some, and of death to others, according to the pleasure of him with whom we have to doe, he blessing, or blasting his own word and ordinance to the different ends intended by himself, and for his glory, whether in the diligent use thereof men be saved, or in the contempt and neglect of the word, men be damned.

The 2 Cor. 3.6. where it is said the Letter killeth, is to be understood of the ministrie of Moses, in com­parison of the Gospell ministry administred by the Apostles, that of Moses not so spirituall, glorious, ef­fectuall, as the new Testament was, and yet it had its glo­ry too, but no glory in this respect, by reason of the glo­ry that excelleth. vers. 10. The Ceremonials their Go­spel were but shadowes of good things to come, the sub­stance was Christ, who was but darkly seen by the people, but the Precepts and Threats of the Law were cleer which brought them under guilt; and the remedie obscure, and the fruit but little, in comparison of the Apostles Mini­stry, &c. And hence the letter killed as administred by Moses, but grace and truth comes by Jesus Christ. It's true, the ministrie of the Apostles without the powerfull operation of the Spirit concurring, was not sufficient; For Paul may plant, and Apollo water, but it is God that gives the increase: and yet the word of God as made known in the holy Scriptures, must be our rule to act and live by, in order to Gods blessing of Spirit and grace to our regeneration and compleating the same unto eter­nall life. Besides we have no promises of Gods giving his spirit unto sinners that have it not, to quicken those that are dead in trespasses and sins, but what is made in the letter of Scripture, and no promises of any thing but what is writ there, Rom. 5.15. all good newes from heaven to lost sinners is writ there, they are written for our learning, that we through patience and comfort of the Scriptures might have hope. And yet will you say that all the letter killeth. Now Reader lay things together, and then judge by all that they have said, how true it is that they say, they have [Page 10]come off clear in what I have charged them with, what difference have they made between the outward decla­ration, and the word of faith which the Apostles preach­ed, and writ to the severall Churches; if all be but the same, as I have cleered from theirs, the contradiction, and their confused nonsense still remains, notwithstand­ing their bitter censures and shuffles. And how notoriously false is that of theirs? That not any doth know the Scrip­tures by the outward declaration, when the outward decla­ration, 2. Tim. 3.16. as consisting of words committed to writing, is the Scriptures that we plead, Rev. 1.17. for a perfect rule, the declaration and the matter and sense contained therein, but the same: all which is the inspiration of God, and that which the Spi­rit saith to the Churches; for what the Scriptures saith, the Spirit saith, because all Scripture is by inspiration of God, 2. Pet. 1.20.21. &c. And not only John, but all the pen-men thereof writ as they were moved by the Spirit of God, or the Holy Ghost. And hence when you Quakers set up the Spirit to be a perfect Rule of faith and life distinct from the Scriptures, it will run you upon these Rocks, which you will never evade.

1. You must either set up another Spirit distinct from the Spirit of God, that gave the Scriptures; or

2. Maintain that the same Spirit gives a different rule to that which is written by his own inspiration; and so make God not only mutable, but contrary to himself: which to think is to be abhorred as blasphemous.

3. Or that the same Spirit hath given additionall lawes to be the rule above what is written by the Prophets, and Apostles, on which the Church is built: which is hardly so, I shall judge, untill

1. I see the same divine approbation and confirmation of those Lawes, as hath been given of all holy Scrip­tures.

2. And yet those Lawes are as consonant, and as agree­able to all the Scriptures, as written by the Prophets and Apostles, as the Apostles writings are consonant and a­greeable to the Prophets.

3. And untill they can prove that the Scriptures pro­phecie of such a change in the Church, as to set up super­added Lawes.

4. And that themselves are the men that the Scriptures have foretold of, to superadde spirituall Lawes in the Church, to bind the consciences of all: as we affirme that the Scripture doth.

But to prevent mistakes, I grant as they, 1. That the Spirit is the rule; but then you must understand it as the mind of God is revealed by the Spirit in the Scriptures.

2. I grant that we have all need of the illuminating, quickning operations and influences of the same Spirit that revealed the rule, to enable us to know it, and believe it, and to apply it to our selves, and to applie our selves unto it, so as to live unto God in all Christian obedience according to this Rule.

3. I grant that the Rule without the blessing of Grace concurring, doth not simply of it self enlighten and quicken any, nor are any truely and savingly enlightned, quickned, and renewed, but by the revealed word of God, as the only means appointed and designed of God, to that very end, to the intelligent. Faith comes by hearing, and hearing by the word of God, Rom. 10. And of his own good will hath he begot us again by his word, Jam. 2.1.

And now I shall give a word to my dear friends of Farndon, and to all that are abused and drawn aside by these deceivers, and the deceits and cheats of their own hearts, in hope of a blessing to my poor endeavours, who am touched with a deep sense of the sad delusions which at the present you are intangled most desperately in.

My dear friends,

Who hath bewitched you, that you should not obey the truth which you have once received with a great deal of joy, and comfort to your souls, when with constan­cie and patience, you have made a good pro [...]ession of the wayes of Godlinesse revealed by the word, practised by men and women fearing God, in all the ages of the Church [Page 12]of Christ, you know the times, and places, when and where your Spirits have been made joyfull in the house of Prayer, and praising of the ever blessed God. Your hearts have been heated and warmed, by the power of his word, and Sacraments, the strict observing of Sabbath [...], a constant course of the worshipping God in your fami­lies, by a serious calling upon the name of the Lord, in­struction of those under you, in the principles of Gods truth and fear; and have walked before them in all God­linesse and honesty, according to this word of the Lord, which now is in contempt and reproach by those that se­duce you, as is too obvious to the impartiall, as is above cleared, and their slanders, shifts, and shuffles discovered. You may see how they have reproached the Institutions, and ordinances of our Lord, as heathenish, by compare­ing them to that great Image of that heathen King, Dan. 3.3. You may see how they deny the Scriptures to be a perfect Rule of knowing God, believing in him, and living unto him. And yet they reproach me to be a lying slanderer, in charging them with that which is an appa­rent truth, as I have witnessed by their own lying Papers; and thus they have reproached me most falsely: and the lyes are returned upon their own heads, whilst they wit­nesse themselves perfect, and without sin, and have en­tred the new Jerusalem, in which none shall enter that makes a lie. My friends, some of you have heard William Duesbury say of himself, In Duesbury new Births, he thus witnesseth of himself. that he was as perfect as that Christ which dyed at Jerusalem; this is witnessed by one of credit, and fidelity amongst your selves; I forbeare his name. Oh proud polluted Worme! that dare exalt him­self to a perfection equall with God the everlasting father, whose name is called Wonderfull, Counseller, the Prince of peace, the mightie God, Isa. 9. who fulfilled all righ­teousnesse from his birth to the consummating of all things upon the Crosse, in whom the Godhead dwelt bodily, and from whom all that any hath, is received: he was the Lamb of God that takes away the sinnes of the world, by offering up himself an oblation once for all, the just [Page 13]for the unjust, that he might bring us unto God, and ob­tain an eternall redemption for us: and yet this insolent polluted lying worme makes himself equall in perfection with Christ the only Son of the living God. You may see of what spirit your leaders are of, and how unlike the Pro­phets and Apostles these are, which cause you to erre by their lies. But why is it thus with you, that you should be left of God to heap up to your selves such perverse teach­ers, that reproach the ordinances, and institutions of our Lord, as heathenish, and the wisdome of the flesh, and out­ward observations which Christs Kingdome comes not in? But the Kingdome of Heaven is within you, Luk 17. say they. But where are the commands, institutions, and appointments of Christ to his Church; called Observations? the Phari­ses to whom Christ spake, had such expectations touch­ing the Kingdome and coming of the Messiah, that he should come in great power, and pomp like unto earth­ly Potentates, and so redeeme Israel from that bondage they were in; hence Christ tells them the Kingdome of Heaven comes not in observations, but is within you; look into your old Bibles, and in the margin it is rendred (or among you) and as others, the Kingdome of heaven is in the midst of you, according to the Originall. You may see that he gave his Apostles charge to teach all that came under Baptisme, to observe and doe all the Com­mands of Christ, Mat. 28.29. and in so doing they had the promise of his presence, to give his blessings alwaies: but these seducers say, Christ is not in outward forms and observations, as they in derision call the Ordinances, and Institutions of Gospel Worship. Christ walks in the midst of the seven Golden Candlesticks, and commands our observance in the duties of his own institute Worship, with the promise of his presence alwayes: they say no, Christ is not here, but he is within you, without all this adoe; teaching men to break the Commands of Christ, which the faithfull in all ages have been so carefull and zealous in the observing thereof: and have witnessed un­to with their bloud, against both heathenish and Anti­christian [Page 14]persecutors. Dear friends, be not deceived with vain words, but bethink with your own hearts from what you are fallen: how could you quench out the light and fire of the Spirit in you, that you have received with such evident conviction, that hath thrown down all before it; and acted you twentie years to make consci­ence of the Commands of Christ, both private and pub­like? what conflictings of Spirit, and sinnings against light, and hardening your hearts against Gods fear, and the strivings of his Spirit have you withstood, and re­sisted, before you could sin and be quiet in the wilfull neglect of all duties of Christianity? what hath your back­slidings been? You first fell off from Infant Baptisme, then from the publike ministry, then from Water Baptisme it self, and from all the Ordinances in the Church, cavil­ling against all formes of Worship; and then to speak di­minishingly of the holy Scriptures, and at length to forsake all means whatever, and to pretend an immediate living in God, in the neglect of all things commanded in the word. But when you attain to live upon an immedi­ate blessing of Divine Providence, without plowing, and sowing, eating and drinking, and cloathing, in order to the preserving the life of nature, then you may think to live immediately upon God, to the preserving the life of Grace, and not till then. God hath appointed the use of means, for the life and growth in Grace, as of the life of the body; and your diligence and care for the preserving the life of nature, will condemne your negligence, and presumption in the other, in that day when God shall judge the secrets of men by the Gospell of Christ. What promises doth God make to any to give them his Spi­rit, and happinesse without enquiring after God in wayes of his own prescribing? The most freest promises made to the Church of the Jewes, Ezek. 36. are bounded with this Provise, Yet will I be inquired of by you for all these things Chouse of Israel: but the way and method you are taught is contrary, you must cease from all re­ligious duties of commanded Worship, without scruple [Page 15]or check of Conscience before you can enjoy God and be taught immediately what to doe: first put out the true light and power of Conscience to do its office, by neglect­ing or despising the means of enlightning and convin­cing it to act in the soul, and then resolve to follow the immediate commands of Conscience, without questioning the Author of these laws at all. Oh depth of deceit and delusion, and yet obvious to those that are not in these snares! and were it not that there is a spirituall judge­ment upon the heart for former coldnesse, people should not be left to such thick darknesse, and blindnesse, from which they are moved to deny their former forwardnesse in holy observances, and belie the Lord in saying they never received God by frequenting the publick ministry, and ordinances, which are called by them, outward observa­tions; being very zealous to asperse that good way, them­selves have given good encouragement, and been an ensam­ple to others to follow. Is it not an evil with a witnesse, to fall off from Christian obedience, your selves have with zeale and good conscience been forward and active in? but you must now renounce, and deny the good ways of the Lord, and disswade others from walking therein: can this be from the same Spirit that called you out of darknesse to the light of Grace, and out of profaneness, wherein you all had your conversation in the dayes of youth, and vanitie, to serve the blessed God religiously, in all good Conscience and holy sear above twentie years; if this great change of heart and life was the work of God, from whom is this change of mind, now, that moves you to deny the things that have been wrought? do you think that God is contrary to himself, or do you think that all those inclinations to holinesse and constancie in wayes of righteousnesse, to do Gods will, were from the Devil? Well, consider what you have been, and how con­trary minded you are now, to what you were: to change from worse to better, is highly commendable; but to change from better to wore, is the highest of desperate folly: but to despise and reproach those things of God once received, is most desperate and dangerous. But I must hasten.

My Reply.

The Answer is both cloudie and deceitfull, yet seems to be in the Negative, when they say what Dictates and Revelations is in the Conscience and heart of man contra­ry to the Law and Testimony, is not to be regarded, but disowned. But then the Question is, what they mean by Law and Testimonie, whether the old and new Testa­ments, or Law and Testimonie in the heart. If of the first, their Answer is true; but if of the last, their Answer is false, and unsound; and it will follow that the Revelations and Dictates of the heart, not to be found in Scriptures, are as binding to my own and other mens Consciences, as the Scriptures, contrary to their own quotation, Isai. 8.20. &c. The truth is, they will have the inward Dictates of the heart binding to Conscience, and the rule, when they have denyed the holy Scriptures to be a rule of faith, and obedience, as we have seen in their Answer to the first Question; they will take no notice of Scripture Authority, [Page 17]as if they were altogether out of Date: Whereas every true Christian doth believe, that God hath ordained the holy Scriptures alone, to be the object of faith, and ground of all our obedience, and serving of God, and to do any Re­ligious service to God, out of any other Principle, is but will-worship, and to follow the imaginations of our own hearts, serving the Devil, and not God.

Their Answer saith, My accusation is false, and the cloud and deceit is in my self, who cannot endure sound Doctrine, but call it unsound; and question whether the Law and Testimonie in the heart, which is the Law of the new Covenant, Jer. 31.33. be the Rule to judge error by: and here with the light of Christ the spirituall man, who judgeth all things, thy blindnesse and deceit is seen, and judged: and we witnesse the Scriptures to be writ for our learning, and a testimony against thee and all such lyars, who have got them to talk on; and would set them above the Revelations of the Spirit, and light of Christ, which we witness is absolutely binding, and the sole judge of error, for to him is all Judgement given, Joh. 5.22. And in his power thou art bound, and thy error judged.

Answ. Reader, thou mayst see what impudent foreheads they have, by saying my accusation is false, when them­selves have discovered to purpose the deceit of their An­swer, which saith, The Revelations of Christ are accor­ding to the Scriptures: and what Dictates are in the heart of man, contrary to the Law and Testimony, is not to be regarded, but disowned, according to Isai. 8.20. In which Text we are to go to the Law and the Testimony, and if any speak not according to that word, it is [...] cause there is no light in them: which word is to be understood of Moses and the Prophets, without all controversie. So that take their answer as expressed, and a plain minded Christian cannot but judge it sober and true, but you may see they speak one thing, and mean another thing: for in their last answer to mine, they tell us what they mean by Law and Testimony, namely, the Dictates, Revelati­ons, and Law and Testimony in the heart. And is not that a deceitfull answer, to make a shew of one thing, and [Page 18]intend another; for if their answer had been to their in­tent, it should have been this. The Revelations of Christ within, are of greater force then the Scriptures: and what Dictates or Revelations in the heart of man, are con­trary to the Law and Testimonie in the heart, are to be disowned; and they should have left out their quotation, had they not been purposely minded to deceive; and yet they tell us often, that as they write, so they mean, and speak the truth in plainnesse: most horrible hypocrisie, and deceit, which nothing but impudent lying, and a knavish head dare go about to excuse, much lesse impute falsehood upon the innocent, for discovering it. Did you ever read of Law and Testimonie in the heart; and did you ever read that the Law and Testimonie in the heart, is the Law of the new Covenant; and did you ever read that the Law in the heart, is the Law of the new Covenant? where is the new Covenant called a Law; and the only rule to judge error by? We know the whole Book of God writ­ten by Moses, and the Prophets, is called the Book of the Covenant, Exod. 24.7. And that which you call the Law of the New Covenant, is the blessing promised in the new Covenant, put into performance, where, and to whom God is pleased in the use of the word and ordinances of the Covenant, to regenerate, renew, quicken, and change the hearts of any, to yeeld willing and heartie obedience to the holy Lawes of God, commanded in his word. Do these strangers to the nature of the new Covenant, think that all have the Law of God writ in their hearts, by ver­tue of; he new Covenant? Who can deny this writing of Gods Law, and giving his Spirit, &c. Jer. 31.33. Heb. 8. to be a saving blessing of the Covenant, farre different to Rom. 2.14. which is a Law in the heart, common to all upon another account: If that which they plead, be writ in all, then all have true saving Grace, and shall be saved, for that Covenant is everlasting and unchangeable; and then if all have not that Law of the new Covenant, to what end is that quoted, but to deceive, making the most to believe a lye, where their damnable Tenents take? and [Page 19]so upon the matter, they destroy all Christian Lawes, and obedience, and presse men that are Christians to turne Heathens, in minding the Law of Nature only. And should I speak my heart touching the nature of the new Co­venant, I should expresse my self thus. That the Cove­nant of Grace, that brings salvation to faln man, is found­ed upon, and confirmed by, the death of Christ, in which Covenant the promises of a new heart, and of giving Gods Spirit, and writing his Lawes, are the main, all other promises, precepts, threats, and ordinances, in the whole Book of God have their tendencie in order to the Lords putting into execution of those spirituall blessings promi­sed: and this Covenant is to be restrained to the visible pro­fessing Church, and their seed, as a speciall blessing, beyond all the rest of the world, that are left to wander in their own wayes. And in the Church, this Covenant is not to all universally, and absolute, but indefinitely, and conditi­onal; so that not any can be excluded from it in particu­lar, nor all included in it conjunctively taken: for in the visible Church of Christ, that are under the Doctrine and ordinances of the grace of the Covenant, many are cal­led, but few are chosen. And these Impostors, and Per­verters of the new Covenant, that teach that all have the Lawes of the new Covenant writ in their hearts, may as truly say, that all have the promises thereof writ in their hearts, then which nothing is more absurd: therefore I conclude, that as the promises of the Covenant are upon Divine record, that we may have hope for our selves and children, so likewise is the rule, that we are to conforme unto, in order to the receiving of the spirituall blessings promised.

In the next place to excuse their rash insolent censures, they assume to themselves, To be the spiritual man that judgeth all things: and thereupon by their light, they say that my blindnesse, and deceit is seen, and judged, who accuseth them of waving the Scripture-authority, as if they were out of date.

Answ. And let the World judge what use they make of the Authority of holy Scriptures, that have in plain [Page 20]terms denyed them to be the perfect rule of faith and obe­dience, as you have seen before, and not many lines off again, where they judge me, they say, The Spirit and light of Christ in them, which they witnesse, is absolutely binding, and the sole judge of error, for to him is all judgement given, Joh. 5.22. Thus you see they set up another Rule, to be sole judge of error, and yet they judge me for accusing them falsely. But this is but the same in other words, which they have urged, and I have answered already in the first Question. There they say the Spirit is the rule, here the light of Christ in them the sole judge of error; for they make the light within the law, in the heart, the Spirit, and Christ, the exercise of the conscience, to be all one; and they quote Scriptures meerly to delude the simple, and to colour over their real delusions, and deceits: for if the Spirit, and the immediate Revelations of Christ in the heart, be the only rule, and sole judge of error, to what end do they prove it by Scriptures? for that which is the sole Judge of error is infallible of it self, and needs not any demonstra­tion, but faith to believe it, that it is so, and their going to the Scriptures, to prove the Spirit to be the rule, in that very thing, they make the Scriptures the absolute rule, and therein contradict all they say. If Christ in them, be the sole judge of truth and error, why do they make such a noyse of Scripture expressions? can they not speak in the Authority of that Christ within them, un­lesse they fill up their Revelations with those borrowed ex­pressions of the Scriptures, which they call a dead Letter that killeth? Certainly in the secret of their Consciences they are convinced that the holy Scriptures are the sole Judge of error, they being given by the Inspiration of God, and the word that we shall be judged by at the last day, Joh. 12.48. although they reject it from being the Judge of error now; because it crosses their idle proud fancies, and itching humors, to set up something of their own brain, in their Apostate condition; and therefore like condition, like rule, rather then they will repent and return to the right Rule, they will set up a Rule of [Page 21]their own making, that shall please them better; but what will they do in the end thereof? Because they had not executed my judgements, but despised my statutes, and polluted my Sabbaths, &c. wherefore I gave them statutes also that were not good, and judgements whereby they should not live; and the Lord polluted them in their own Gifts, &c. Ezek. 20.24, 25. The Lord give them hearts to consider the judgement of God upon such that despise the judgements, statutes, and Sabbaths the Lord hath commanded in his word: Was this judgement of the Lord inflicted for the despising the judgements, and Statutes, and Sabbaths, that were written in their own hearts, think you? no, but for the despising, and breaking the statutes, lawes, and ordinances commanded to be writ and taught the people by Moses, and the Prophets, as in­numerable Texts do evince. But while they quote Scri­pture, although they deny it for a rule, let us not be beat­en with our own weapon; and therefore give me leave to examine their quotations, to prove the spirituall man, and the light of Christ within, to be the sole judge of error; distinct from the Scriptures.

The 1 Cor. 2.14, 15. them that are spirituall are put in opposition to the naturall man, the one knows, approves and judges of spiritual things, the other receives not the things of the Spirit, nor can he know them, because they are spiritually discerned: the spirituall man hath his senses exercised to discerne and judge of things that differ, but it is no where said he doth this without the rule of the word, that gives that discovery. The spirituall man, as well as all others, may not judge his brother, nor another mans servant; for we must all appear before the Judgement seat of Christ, our Lord and Master, and all judgement is com­mitted to the Son, that men may honour the Son, as they honour the Father, Joh. 5. as they quote; hence they inferre that Christ is the sole judge of error. Indeed Christ as he is the Son of man, God and Man in one per­son, who hath ascended farre above all heavens, sitting at the right hand of God, from thence shall he come in the clouds of Heaven, with his mighty Angels, in flames of [Page 22]fire, to render vengeance on the disobedient to the Gospell. Because God hath appointed him a day, in which he shall judge the World in righteousnesse, even by that man whom he hath ordained: whereof God hath given assurance to all men, in that he hath raised him from the dead, Act. 17.31. We believe that Jesus Christ shall come in his day, with that very same body that suf­fered death upon the Crosse, and was raised from the dead the third day; and he shall judge the whole world of mankind, that ever were, even all those that are in the Graves shall hear his voice, and shall come forth, the righteous to the resurrection of everlasting life; and the wicked to the resurrection of condemnation. Joh. 5.28, 29. And let these seduced people take notice of Joh 12.28, 29 He that receiveth not my words, saith Christ, hath one that judgeth him, the word that I have spoken, the same shall judge him at the last day. And this word of Christ, they reject from being the rule of faith and obedience; but whether they will or no, they must stand to the judgement of this word of Christ, which he hath spoken, at the last day. William Dusbury tells us that the mighty day of the Lord is appeared in the North of Eng­land, and is arising towards the South, and shall overspread this Nation, and all Nations of the world. What the mans fancie, and design is, in bruiting and making such a noyse of the the appearance of the mighty day of the Lord, judge ye.

I am sure, he hath sufficiently discovered his own follie, in blazing abroad such dreams of his own lying heart; as if he could perswade people to believe that he can tell them of a lying wonder. Well, but all judgement is given to the Son, and by his light and spirit in them, they assume to judge all error, and bind all persons that oppose them as they tell me, in his power thou art bound, and thy er­ror judged. Themselves you see are set in the Throne of Christ, and under the notion of a Christ, they are judge­ing the whole world; but if all judgement be given to the Son of man in them, whom they hold is not distinct from themselves, then men must honour their persons, as they honour the Father, and every knee must bow to them [Page 23]in Heaven and Earth: Christ came not to judge the world, but that the world should be saved through him, while the day of salvation lasteth. Nay, he forbids this judging, Judge not, lest you be judged; and will they say that the person of Christ is come from heaven, and appears in his Majesty, and Glory, with his mighty Angels in them? why do they not command the dead to arise, and appear before them; and receive their everlasting Doom? but they will sooner deny the resurrection and say it's past al­ready, with Hymeneus and Philetus, then raise one dead Corps to life again. But let them tell us plainly how Christ is the sole Judge of error, and how persons are judged in the time of Grace by Christ in them, if not by his word, that shall judge all at the last day that reject it, and not receive it, by what then? They say the light of Christ.

Ausw. 1. Are not the holy Scriptures a light, given to the Church by Christ, the head thereof?

2. Christ is to be considered in his person and natures simply, or in his Authority, and divine operations ver­tually. There is not any, whom Christ dwells in, by his person, and natures, for so he is farre above all hea­vens at the right hand of God, Act. 7. And it is blasphe­my to say that Christ is in them, by his person as God and man, and to deny the glorified body of Christ, that God hath raised from the dead, as the Quakers do, and will not allow the Divinity of Christ any other union with his humane Nature, but what he hath with his body, the Church, is a pernicious, blasphemous opinion also; for by this, they make all the particular bodies of his Saints, to be but one, and that the Godhead is in them bodily: so that the Saints are God and man in one person, as Howgill Borrough, and others commonly spaeke. And hence they judge, that Christs sufferings in them, makes satis­faction for all their own sins, and so make the death of Christ in that body that suffered at Jerusalem, of none ef­fect, as to satisfaction, and salvation, they call him a Christ without, which was but a type and figure of this Christ within; but to leave these Infidell Dreams, I told [Page 24]you that Christ is to be considered in his Authority, as re­vealed unto us in his word, by commands backed with pro­mises, and Precedents, for to encourage to obedience. And

2. His Commands are guarded with menaces, and threats and with Precedents of Gods executing his judgements upon transgressors, for the terror of those that shall trans­gresse afterwards. And this written word of God is the sole Judge of error, given by Christ to that very end. And those Divine operations, and workings of Christ in the hearts of those whom he doth quicken with his speciall renew­ing grace, doe work up his peoples spirits to a willing obedience to his holy rule, prescribed in the holy Scrip­tures. Now for them to say that the power and work­ings of Christ in his chosen, and the gifts of grace he gives to them, is Christ, and the eternall word, that made the world, is such a frenzie that cannot be expressed; as if every influence and operation the Sun hath upon the Earth, upon Plants and all other creatures, so farre distant and distinct from it, were the Sun, or as if every drop of water that the clouds exhale out, and scatter from the Sea, was the Sea; or as if the gift, was the giver: but we may question whether they that thus spake of a Christ in them, that made the World: know any thing of Christ or of themselves, as they ought to know at all.

In the next place, they tell me, Thou in thy dark mind talkest of the Revelations of Christ, and the Apostles Doctrine, and the Christians life, and the ground of their obedience, all which thou thou art a stranger to, as is manifest, by these thy following words.

Namely where I writ to them thus.

That God hath ordained the holy Scriptures alone, to be the ob­ject of Faith, and ground of all our obedience, and serving of God, and to do any religious service to God out of any other rule, or prin­ciple, is but Will-worship, and to follow the imaginations of our own hearts, serving the Divell and not God.

Unto this they Answer. With the eternall word of God that was from the beginning, art thou judged, to be none of Abrahams [Page 25] seed, and art raised out from his faith, to which thou art a stranger, for it had an object before the Scripture was written, in which faith he see Christs day, who is the object of our faith, and ground of our obedience, Heb. 11.16 &c. And in his light we see thee to be in the Will-worship, who obeyes from another ground, and walks af­ter the imaginations of thy own heart, which leads thee to worship the Devill, in bringing forth the many lies in this paper, which he hath begotten in thee, who is the Father of lies.

My reply to theirs, is.

In these lines, the spirit in them moved very strongly, as the indifferent Reader may easily judge, by their inso­lent rash censures, and ignominious crimes they reproach me with, for my asserting that which every one that is a Christian can do no lesse then own; namely, That God hath ordained the holy Scriptures alone to be the object of faith, and ground of all our obedience, and serving of God, &c. For this I am sentenced by the eternall word to be none of Abraham's seed, and rased from his faith. But

1. How shall I be sure they received this sentence from the eternall word, which they have pronounced against me; it being so directly contrary to what Christ hath forbidden, Judge not lest you be judged? Mat. 7. And they themselves say, in their Answer to the Question we are upon, That the Revelations of Christ, are according to Scripture: if this judging came to them by Revelation from Christ, how will you make it to accord, and be reconcileable with Scri­pture? I, but say they, Thou art judged by the eternall word, which was from the beginning, not by them­selves.

Answ. 1. That word was manifested in the flesh, and dwelt amongst men, justified in the Spirit, and received into glory, farre above the Heavens. I demand how they know his mind, touching my particular state in this cen­sure pronounced? whether they have it by voice from hea­ven, or by vision, or by the ministrie of Angels, or dream, or fancie, or how?

2. If the eternall word that was made flesh revealed it to [Page 26]them, as he is in them, for that's the fancie, then the word made flesh, is in them bodily, and not at the right hand of God, where he lives for ever, to make intercession for those he dyed for, and obey him.

3. If these censures be from the eternall word, what is the reason they are so contrary to the written word, which is the inspiration of God; and the revelation of Christ: and that which the Spirit saith to the Churches, which every one that hath an eare to heare, let him hear. What have I pleaded, but the Spirits rule, as contained in the writings of the Prophets and Apostles; Christ the chief Corner stone, on which the true Church is built in all ages? and for this, these great Prophets judge me to be none of Abraham's seed, and say I am rased out of his faith: but what was his faith, as to salvation, more then what the Scriptures reveale, and the weakest true Beleever hath? In that I say the Scriptures are the object of faith, &c. is to be understood of what is contained in them, and taught by them: How do you or any know that there is but one God, and what he is? and how he will be wor­shipped and served, but by the Scriptures? How do you or any know that there is a Christ? what he is? and how he came into the World to save sinners? and how he saves them? and who he saves, but by the Scriptures? How do you or any know that there is a Covenant of grace, and promises of eternall life, and what commands, but by the Scriptures?

Hence the Scriptures are the only rule of knowing God, and Jesus Christ, beleeving in him and living unto him. They say Christ is the object of faith; but that this is known, and for what ends and uses, and what is faith, and how to live by it, the Scriptures only make the discove­ry; and they are writ for our learning, that we through patience and comfort of the Scriptures might have hope: all those that are without the Scriptures, are without all comfort, and hope, and God, in the World. And now whether they that oppose and deny the Scriptures to be a perfect Rule of faith and obedience, or I, that defend [Page 27]them to be the only rule, deserve to be judged; let every one that would be reckoned for a true Christian judge. And as touching the faith of Abraham, and who are his seed, themselves are not much skil'd in, who talk of the Law of the new Covenant, writ in every mans heart; as if every man were of the seed of Abraham, and in the new Covenant made with him, except my self and some o­thers, that out of zeale to the truth, and doing ser­vice for the Church, oppose them. Both Abraham and all the faithfull upon Divine Record, were obedient to the Commands of God, and gave glory to God in believ­ing his promises, which you are farre from, that reject his commands, and promises in the Prophets and Apo­stles; which not any of the children of Abraham, in a spi­rituall sense, ever did. Them that are of faith, are chil­dren unto Abraham, and blessed with him; but as for those that have departed from the true Doctrine of faith, and obedience, the Apostles writ to the Churches for their Rule, as it is manifest from your own tongues, and pens, your selves have; and chuse your own wayes, fol­lowing the imaginations of your own deceiving hearts: that your selves are not of Abraham's seed, much lesse of his faith, while you cast off that Christian obedience to the lawes of Christ revealed in his word, so did not our father Abraham. And let me tell you in plainnesse, your Worship, and all your service is meerly vain; so long as you like the Pharises, teach for Doctrine, the precepts of men: namely, such precepts that are the Dictates of your own idle brains. And by an excessive fondnesse to the commands of your own fancies, or the Devils suggesti­ons, you wickedly make voyd the holy, just, and equal commands of God. What think you, is not God the same as he ever was? Hath he not given his statutes, lawes, and ordinances to Israel? and to all that are of the same Church? And is not this a great blessing among his people? God hath not done this for the Heathen, no, they have not known his wayes. Hath not God strictly forbidden either to adde to, or diminish from his lawes, [Page 28]upon the penalty of a curse? Did not God say to Joshua, thou shalt diligently observe and do all that is command­ed, not turning to the right hand or to the left? Doth not Christ charge his Disciples to teach the baptized to observe and do all things whatever he hath commanded? Matth. 28. And doth not Paul commend the Church of Corinth, for being obedient in all things, and for keeping the ordinances that he delivered unto them? 1 Cor. 11.2. The Lawes and Ordinances of Jesus Christ were in force in the Apostolical Churches; when were they repealed, by what Authority? and by whom? Is not Christ the same, yesterday, to day and for ever. You talk of the light of Conscience much; can this light be blotted out of the Book of your Conscience? it will not be long, before conscience be fully opened, to accuse and condemn you for reproaching the commands and ordinances of the Lord Jesus. You talk of a Christ within you, while you are disobedient and rebellious to Jesus Christ without you, that gave his life a ransome for many. Do you think a Christ within of your own making, is able to secure you from the wrath of the Lamb, when he shall come with his mighty Angels, in flames of fire, to ren­der vengeance upon the disobedient to the Gospell. You say you are perfect, and in heaven; and in the mean time strengthen your selves with lies, and open your mouths with blasphemies, and contempt of the holy things of Christ, as hath been shewed: but what will you do in the end thereof? you tell me now out of your wonted boldnesse, to belie the truth which the Scriptures teach, that I am in the Will-worship, in acting obedience from another Principle, (namely the Scriptures) and so walk after the imaginations of my own heart; which leads thee to worship the Devill, in bringing forth those many lies in thy Paper, begotten by the father of lies. But I tell you, the time is coming when your mouths, that are o­pened in blasphemies, shall be stopped; and that word that I have urged against you, shall judge you in that day. Rom. 2. God will judge the secrets of men by the Gospell, [Page 29]which I all along plead to be the only rule of faith and obedience; and you have denyed it as to that and, and set up another rule, which God commands not. You accuse me of many lies, but why do you not prove it, and evidently convince me of one, by the Authority of Scriptures, or else own the accusation to be false, and from the Devill that overpowers you to blaspheme the truth? But to proceed.

In the Answer to my question they say the Revelations of Christ, are according to Scripture, &c. In my reply I told them that the Revelations of Christ, that are accor­ding to Scriptures, are either texts of Scripture expressed, or rationall deductions, consequences, and conclusions, that naturally flow from particular passages of Scriptures, the which said I is Scripture, and not any other Reve­lations can be pleaded for a Rule.

Their answer to this is little to the purpose, Here say they, Thou hast made thy self manifest to all the children of light, to be a stranger to the Revelations of Christ Jesus: which they wit­nessed, who thereby was taught the Gospell, and knew the Son re­vealed by the Father; and the brightnesse of his coming who re­veals the man of sin: which was not done by rationall deductions, nor by Texts of Scriptures, which thou hast got to talk of. 2 Thes. 2, 3.8. 2 Cor. 1.1.7.

My Answer.

1. That the Holy Scriptures are the Revelations of the Spirit of Jesus Christ, is without all doubt; and they teach the whole counsell of God, necessary to every good work, and of salvation, in all righteousnesse, 2 Tim. 3.16. 2 Pet. 1.21. Rev. 1.1.

2. Those Revelations of Christ that are according to Scriptures, as their Answer to the Question is, must be such that accord, and are reconcileable with the current and stream of Scriptures, at least they must not clash, nor crosse the streame of Scripture, if they answer as they really think: and then why do they deny the Scriptures to be a perfect Rule, and set up the Spirit within to be the only Rule? if the Revelations of Christ within, are according [Page 30]to Scriptures, then it will follow that those Revelations are to be examined by Scripture rule, to try whether they accord with Scripture, yea or no: and then they make the Scripture the Rule, which in plain terms they have denyed to be the Rule. Therefore we may conclude their Answer is deceitfull, say one thing, and mean ano­ther. For following them in my first replie to this, as before, they very discreetly passe it by with silence, and catch at my mentioning of Scripture consequences, &c. otherwise then was intended, which I shall speak to a­non.

There is one thing which I think I may do well to in­forme the Reader of, as touching their Answer though they intend it not. That the Revelations of Christ are accor­ding to Scripture in this respect, namely, Christ reveal­ing himself to the soul by his powerfull working, quick­ning, enlightning, strengthning, comforting, and the like; all which are the Revealings, and communications of Christ to the soul, in his Divine workings, all which is according to his Word; we must look for all spirituall and temporall promises of good things we want in the written word, but look for the fulfilling of the good things promised in our selves, by the powerfull work­ings and Divine givings of the Son of Gods: and in that way, and by what means himself hath appointed, and prescribed in his word: as there is the revelation of light in the Scripture, so there must be the revealings of Christs power to give sight to the eyes of the soul, before any be able to see the mysteries of the Gospell unto sal­vation. The promise of a new heart, and giving repen­tance, is the Revelation of Scripture; but the renewing of the heart, and make it to repent indeed, is done by the mighty power of Christ in the heart; which all that have it, are in some measure sensible of. The spirit of Christ by the word reveals the rule unto us, and the same Spirit by his powerfull workings revealed in us, works up our hearts to a willing conformity to the rule, as I have said before.

They talk how that Antichrist was not revealed by de­ductions nor texts of Scriptures; by what then? How shal we know what that man of sin is, and who, but by Scripture? I think those that are against Scripture, are against Christ, that by his Spirit gave them forth for the comfort, hope, and instruction of his Church: and by their opposing the Revelations of Christ in Scriptures themselves may be the man of sin they talk of, in setting up another rule, and teaching another Gospell contrary to what the Apostles preached and writ.

But they are ready to catch at my expressions of Scrip­ture consequences, although I used them in favour of their own answer, had they been reall in it, but you see they are so farre from owning of consequences drawn from the Scriptures that they have denyed the whole Scri­ptures from being a Christians Rule. Their quotations are against them, unlesse they can prove that they receiv­ed their Gospell by the Revelations of Christ, as Paul did; or that themselves have the Spirit from the mouth of Christ, that reveals the man of sin. It satisfieth me, that we have the very same Gospell in writing that Paul receiv­ed by the revelation of Christ: and that we have that word that came from the mouth of Christ, that disco­vers all errors and deceivers: of whom not any more ob­vious then themselves. And that the Quakers deny the Scriptures is evident by this Argument, They that deny all consequences drawn from Scriptures, deny the Scrip­tures; but the Quakers deny all consequences drawn from Scriptures, therefore the Quakers deny the Scrip­tures.

The Minor is clear, they will not deny it. The Major is to be proved. Tis certain the Scriptures were writ ma­ny ages before this of ours; and were particularly di­rected and given first to the Church of the Jewes, then secondly to the Churches of the believing Gentiles in the Apostles age: that it is by consequence that we in our times can challenge a propriety and interest in the use and benefit of them; because not any part thereof was [Page 32]given directly unto any that are now alive, but were gi­ven to the whole Church, of whom we are added to, and grafted in, by Faith: and therefore, as we are of the Church, we have a propriety in the Churches privile [...]g­es, of which the holy Scriptures are a principall part. There is the same reason of all particulars in the Scriptures, as they are directed to particular persons in the Church: of whatsoever qualitie, condition, relation any are in; for whatsoever was written to any directly as such, by consequence is writ to all such, and of the same kind, where there is the same equality of reason, and the like circumstances concurring. And hence we may still say, whatever were written before time, were written for our learning; that we through patience, and comfort of the Scriptures might have hope: but the particular applica­tion of the whole, or a part, is by consequence; because they were not firstly writ to us at all. Therefore the con­clusion is unavoydable against them: and yet while them­selves are denying the Scriptures to be the rule of faith and obedience, and for which they are under the plagues written therein, as was urged against them, their insensible stupid spirits shift it from themselves, and make my self the man that dare adde to the Scriptures my own con­clusions; and so am under all the plagues written there­in. Rev. 22.18, 19. But let them prove wherein I have in the least diminished and added to the Scriptures, who am defending their Divine authority unto all against them, who out of Apostasie and strong delusion have denyed the Authority of Scripture to be the Rule of faith and life. I spake of consequences, and conclusions, that na­turally flow from expresse Texts of Scripture; not forced far-fetched out of Texts perverted, and misunderstood; as themselves by concluding my self the man that are un­der all the plagues, even while I am defending their Au­thority, and themselves free even while they are denying Scripture Authority.

In their next, judging me the cast-away, 1 Cor. 9.27. And found in the old Covenant, when the Law and [Page 33]Testimonie is without, and shut out of the new Cove­nant, where the Law is written in the heart. Because I queried how the Law and Testimonie may be said to be in the heart, seeing that the Scripture placed them in the Ark, which is called the Ark of the Testimonie, where the two Tables were placed, that were written with the finger of God, Exod. 25.16.20, 21. and 31.18. and to this is those Texts, Isai. 8.16. and verse 20. to be referred, which they interpret to be the Law and Testi­monie of the heart, and would have the Law and Testimo­nie in the Ark, writ with the finger of God, but a figure of the other; as if the Lawes writ in the two Tables were not reall Lawes, which all are bound to obey, but a figure of some other Lawes writ in the heart of corrupt man, that would make every idle fancie and suggestion of Satan a Law to be ruled by, as is too evident by themselves, who will allow of no Lawes of God nor Scriptures; but the Revelations and Edicts of their own bewitched fan­cies: for they have rejected the word of the Lord, Jam. 8.9. and what wisdome is there in them? But Christians, what think you? were not the Children of Israel, to whom God gave these Lawes in writing, the seed of Abraham, and in that everlasting Covenant made to Abraham? Gen. 17.7, 8. where the Lord promiseth to be a God to him and his seed in their Generations, for ever: and was not this the Co­venant of Grace, which included all the saving blessings thereof, unto salvation, and the Law of Grace in the heart? and yet the Lord in his wisdome, and mercie to his Covenant people, gave them his Lawes in an outward writing; and they were bound to the keeping and observing of these Lawes upon promises of the greatest blessings; and threats of the greatest penalties annexed. Were not Moses, Joshua, Caleb, and all the godly, that had the fear of God, and the Spirit of God in their souls, bound to the observance of this Law, which was in the Ark of the Testimonie? and were they in the old Covenant so, as to be shut out of the new? as they say of me for defend­ing the same truth, which those servants of the Lord [Page 34]practised, and all others that feared God after them. What think you, Christians, is the book of the Law inconsistent with the new Covenant? when the truth is, the great blessing of the new Covenant, is so to renew our hearts, and incline them to the Law of God, that with love and delight, we may walk in Gods Lawes and ordinances prescribed to his Glory. But behold their censures, they judge me none of Abraham's seed, and rased out from his faith, and shut out of the new Covenant, and judged to be under all the plagues written in the Book of God: and now are come to deny my prayers, and the God whom I serve. Who doth thee guide, say they, to belie the truth and slander the innocent? I say, the Lord rebuke thee Sa­tan, thou enemie to mankind; who by thy wiles, beguilest weak man, who all his life time is subject to temptation, and error: and although thou hast prevailed upon these frail men, to run upon mistakes, putting light for dark­nesse, and taking darknesse for light; and thereby hath drawn them to deny the true and living God, whose be­ing and blessednesse, is in himself infinite: yet God forbid that I shoul cease praying for them, and that unto my God, in the name of Jesus Christ, to heal their back sli­dings, and to reduce them from wandring from thy truth, and Church, in all the mysterious errors, they are bewil­der'd and scattered in, in the cloudy and dark day, not for want of light, who have been in a valley of vision, but for want of love thereof, and wholesome Discipline, to pre­vent such extravagances.

And now my dear Friends of Farndon, and all others that are entangled in these dangerous snares, and unheard of errors, that men of perverse minds, and proud pre­sumptuous spirits have the boldnesse to vent and publish in our loose dayes; What think you now? you have been ready to defend these deceivers, and tell us that they keep to the Scriptures, and teach nothing but what they have ground of Scripture for, and they are as full of Scripture quotations as any whatever. But what think you now? have not they in plain words denyed the Scriptures to be [Page 35]the only rule of faith and obedience, and set up another rule to be the sole Judge of error, and ground of all obe­dience, namely, the light of Christ in them; which some­times they call the eternall Word, by which they judge of errors, and persons, bind, and sentence at pleasure; as if all judgement in heaven and earth was given to them only, and the same honour due to them which is due to the Fa­ther; as you have seen it cleared unto you before. I be­seech you to be serious in your thoughts of what hath been writ, in discovering their deceits, and blasphemies, and the very foundation of all heresie, their denying the Rule that all things are to be tryed by, and make them­selves the absolute rule, and we may not question what themselves say, be it never so insolent, and to be abhorred of all sober Christians. But they presently passe sentence and judgement on us, as if all judgement was given to them indeed; and as if themselves were the only Masters, that all must stand or fall unto. Had they but power to execute, as they have pride and insolencie to judge and censure, what flesh were able to stand before them, that should but crosse their proud fancies? But their pride will be their ruine: And the Lord will rebuke the madnesse of these Prophets; and they are in the same way of perish­ing, as in the gainsaying of Corab.

But dear friends, I hope that there is that fear of God in your hearts that will preserve you from running out into these desperate heresies as to deny the holy Scriptures to be the Rule and ground of faith and obedience: For you know, deny the Authority of Scriptures, the only boundary of truth, and the only Touch-stone that every spirit and opinion is to be tryed by; then all shall be left to follow the imaginations of their own idle heads; and act as their deceitfull hearts shall suggest: then they that can get the greatest confidence, conceitednesse, and strong­est fancies, and the impudentest tongues, to vent their own inventions, will be the only men for the true Reli­gion, and then who can tell what is truth, and who are guided by the spirit of God, and who by the Devill? The [Page 36]very denying the Authority of the Scriptures, bringeth all into confusion and heathenisme inevitably. Cast off that which God hath ordained to direct us, then the Devil will put in, to mislead into all error; and how shall any be able to know his workings, and temptations from the pure workings of God for our good, when the authori­ty of the Scriptures are laid aside? Nay, who can be certain of any things in himself, or in others, that they please God, when I, or they cannot be certain, they are ordained of God to that end, if you lay aside the Authority of Scriptures? And how just is it for God to punish the hearts of men with all spirituall delusions, blindness, and error, and to let Satan loose upon mens souls, when they cast off that which God hath given to direct, and instruct in all righteousnesse, and to every good work, as 1 Tim. 3. You know how it is said, that he that provideth not for his own, hath denyed the faith, as to that particular duty which the Doctrine of faith teacheth, and is worse then an Infidell. What would the Apostle have said of these that deny the whole Doctrine and Rule of Faith; and yet have been once Christians? sure they are worse than Infidells, and it had been better they had never known the way of righteousnesse, then after they have known it, to turn from the holy Commandements of the Lord, delivered unto them, by word or writing. 2 Pet. 2.20. see chap. 3.1.2. wherein the Apostle endevoured to stirre up their pure minds by way of remembrance, that they might be mindsul of the words that were spoken before by the holy Prophets, and of the Commandements of us the Apostles of the Lord and Saviour, which comprehends the whole Scriptures of old and new Testament, on which the Church is built: the Scriptures are, and in them do contain the Oracles of God, which is a great advantage and preferment to those they are committed unto, beyond all others, Rom. 2.1, 2. To them is the Covenant, and the promises, and the service of God, chap. 9.

And whatever were writ before time, was writ for our learning, that the Church of God through patience and [Page 37]comfort of the Scriptures might have hope, Rom. 15. Whereas on the other hand, those that are denyed the Scriptures, are Aliens from the Common wealth of Israel, and strangers to the Covenant of Promise, and without hope and God in the world, Ephes. 2.12. as is clear of the like Infidel state, that the Ephesians were in before their conversion to Christianity. I tell you, to deny the Scrip­tures is the desperatest error that any mortals can possi­bly plunge themselves into, having once professed them; such I am sure forsake their own mercies, and judge them­selves unworthy of eternall life, by despising the Gospel of Christ contained in the Scriptures; they slight the everlasting Covenant of Grace, and all the promises writ in the Book of God; there being not a promise made to any in the world, but what is in the Scripture; nor can any expect that God will give that which he doth not promise to any. Let them tell me what promises are writ in the heart, that deny the Scripture to be the only rule of faith and obedience; if they be without the promise, then they are without hope, and God in the world, as the poor Indians are; if not worse, by deny­ing that which they have the means to know, nay, have known, and been convinced, and rejoyced in the spiritual blessings promised; but now wilfully deny them, and reject them, as not to be believed, that are written for the great comfort of the Lords people.

I tell you friends, these miserable Worms uncovenant themselves, and unchrist themselves, as if they cared not for grace and mercie in their standing before God. In de­nying the Scripture, they deny all that grace and mercy, that is writ there, for the comfort and hope of poor pe­nitent finners. If the Scriptures shall be denyed their Authority, by them, then it will follow, that they have removed the Lords antient bounds, and the only Judge of all error. What is heresie, but the broaching of errors, and vain opinions, and practices, contrary to the holy Lawes and Institutions of God, recorded in Scriptures? in ta­king away the rule, they are involved in all heresie what­ever; [Page 38]for God will not be any otherwayes known, trusted in, worshiped, and obeyed, then himself hath taught, and prescribed us in his word. When men dare think of God after their own fancies, and believe in him after their vain minds, and worship God as seems good in their own eyes, as all do that deny the Scripture to be a perfect Rule, no wonder that they make God like them­selves, and themselves like God, and that they preach a­nother Gospell, and set up another Christ, and fancie another Heaven, and another day of judgement, and a­nother Law and Rule to try all things by. If men cease to be Christians, and forsake the rules of Christianity, while they continue to be men, and have any sparks of immortality in them, they will be doing in one way or other, in order to eternity: But will you receive these seducers into your houses, and bid them God speed, that deny the only Rule of righteousnesse, and not be parta­kers with them? Judge ye. And can a greater proof, and demonstration be given against any, that they are Im­postors, and deceivers, false teachers, then this, that in plain terms will deny the Authority of the holy Scriptures to be the only Rule of faith and obedience; as those do which you receive, and adhere unto? which is a confirma­tion to me of the truth, and Divine approbation of the publike ministry, that you have forsaken, when I observe what teachers you follow, even those that deny the Au­thority of Scriptures.

And should our Teachers deny the Authority of holy Scriptures to be the Rule of faith and obedience, and set up their own fancies to be the Rule, as they do which you adhere unto, it were time to forsake and abhorre them. Remember the Argument of our Saviour, to di­stinguish between those that are of God, and those that are not. Joh. 8.47. He that is of God heareth Gods words; but ye therefore hear them not, therefore ye are not of God. They are blessed that hear the word of God and keep it: and this word is that word which they heard from the beginning, as the same Apostle witnesseth, [Page 39]1 Joh. 2.7. Brethren, I write no new Commandement un­to you, but an old which you had from the beginning; and the old Commandement is the word which you have heard from the beginning: and he that saith he knowes Christ, and keepeth not his Commandements, is a lyar, and the truth is not in him: Even those Commande­ments which were writ and spoke from the beginning, that we love one another; and this is love, that we walk af­ter Christs commandements: and this is the Commande­ment, that as you have heard from the beginning, so should you walk in it. Our duty is to look unto what Christ hath spoken, and was heard by them that lived when he was upon the earth; as his Apostles who had the promise of the Spirit to bring all things, to their re­membrance which he had spoken unto them. And we are not to look for new commands from Christ now, but to cleave to the old: and we ought to give the more ear­nest heed to the things which we have heard, lest at any time we should let them slip: How shall we escape if we neglect so great salsation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? Heb. 2.1, 2, 3.

So likewise God who at sundry times, and in divers manners, spoke in times past unto the Fathers, by the Prophets, Heb. 1.1. hath in these last dayes spoke unto us by his Son: he doth not say that God in these last dayes doth speak, or will speak unto us by his Son; but God hath already in time past spoke by his Son, and that speaking is to these last dayes; so that we are not to look for any other speaking or Revelations from any, let them pre­tend what they can, but must hear what the Spirit hath said unto the Churches: for whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God; and this Doctrine of Christ confists in the Commandements, that ye have heard from the beginning, that we should walk in them. 2 Joh. 2.6, 9. For many deceivers are en­tred into the World, who confesse that Jesus Christ is not come in the flesh, this is is a deceiver and an Antichrist: [Page 40]and that is another rule to try the Spirits by, whether they be of God or no. Every Spirit that confesseth that Jesus Christ is come in the flesh is of God, and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God, but is Antichrist. I confesse in the Apostles dayes that was lookt upon to be the great herefie that troubled the Church, namely that Jewish denyall of Christs being come in the flesh, and that which did overthrow the Chri­stian faith. And we cannot say that the Quakers direct­ly are in that Antichristian heresie, but this we can safely say, that they deny the benefits that come to the Church by Christs sufferings in that flesh he received from the Virgin Mary, or else deny it to be a reall body of flesh, and so make him but a figure and type of Christ in the Saints, who are his true reall body, which he now suffers in, and by suffering makes satisfaction for them; making that death upon the Crosse of none effect: which is all one with denying that Jesus Christ is come in the flesh: because they deny him that body of flesh that God prepa­red for him to suffer in, even for all those his blood was shed for, for remission of fins: hence it is that they so commonly say, that we must not think to be saved by that Christ without us, that dyed at Jerusalem; but by Christ within us; and that Christ within they make to be all one with the light that is in all. Such mad confused notions they have of Jesus Christ, who shed his blood for many, for remission of sins; and did he not shed his blood without us, and he is able to save to the utmost them that come to God by him, seeing he liveth for ever to make inter­cession for them. For such a high Priest became us, who is holy, undefiled, separate from finners, and made high­er then the heavens, Heb. 7.25, 26. And is this done within any, think you? It's true Jesus Christ worketh powerfully and effectually in the Saints, to their converfi­on and reforming: but to imagine that his powerfull workings in the hearts of his people, is Christ in his be­ing and person, is a foule mistake, as much as to say, the actions of a man is the man.

Dear Friends, I cannot but admire and wonder, that ever you should adhere to such Teachers, that so notori­ously derogate from the death, and blood-shed, and inter­cession of Jesus Christ; who hath suffered but once for sins, the just for the unjust, to bring us to God; being put to death in the flesh, but quickned in the Spirit, 1 Pet. 3.18. Christ was once offered to bear the sins of many, Heb. 9.28. By one offering he hath perfected for ever them that are sanctified, chap. 10.14. All which these Impostors which you follow, make void, which is to make the whole Gospell of no effect. All good newes to sinners, is grounded upon this one suffering of Christ without us, thereby bearing our sins, and taking them away by his bloud; his blood cleanseth from all sin, and that alone: without blood is no remission, by his stripes we have healing; in him we have redemption through his bloud, even the forgivenesse of sins, Ephes. 1. Doth Christ undergo the stripes of a just God, and shed his bloud for our Redemption, and forgivenesse, within you? What abhorred dotages are you bewitched with? And no great wonder when you depart from the Counsells of God, revealed clearly in the holy Scriptures: why, whither will you wander, when you are got beyond all true bounds? If one should have told you when you first had prejudice against the faithfull Ministrie, that you wil fall off from all Ministrie, and Worship, and Sabbaths, and private exercises of Religion in your families, and from Scriptures, and from Christ, as the Scriptures teach him for Justification, and Salvation, &c. you would have took it as ill as Hazael: but by sad experience you may see your souls surprized with all this, and I fear have ad­ded obstinacie unto it, even scorning all counsel, and en­deavours to reduce you from these miserable snares, with which you are taken, and undone, if God prevent not by his everlasting love, and Covenant mercle; from which they that have had good experience of your constancie and fidelity in the wayes of Righteousnesse, and true god­linesse, are inclined in charity, to hope well of you, that [Page 42]there is some good at the bottome, and life at the root, that will spring forth again, and make you instrumentall, by your sad experiences to warn others.

My Reply.

Their Answer to my third Question falls upon other Questions, but gives no direct Answer at all: for the question doth not exclude the power, and grace of the Father, and the Son from mans attaining unto salvation, but is of another thing, namely, whether faln lost man without the knowledge, and use of the Scriptures, may in an ordinary way know Christ as Mediator, and be saved by him; or thus, whether God hath and doth ex­ercise his power, and Spirit in bringing corrupt man to the knowledge of Christ, as Redeemer, and believe in him to eternall life, without the use and knowledge of the Scriptures ordinarily? The Question is not of extra­ordinary cases, and of Gods unlimited power, who can do more then he hath any where revealed he will doe, but it is of his ordinary course and power that is limited by his word of truth, to do what he will, in order to the blessednesse of those that wait upon him, in those wayes and in the use of such means, himself hath appointed in his holy word; all other stamps and forms, pretending to the knowledge of God, and religious worshipping of him, or of being saved by Christ, are but the superstiti­ous births of deluded fancies, that tend to the deceiving and ruin of a mans self and others.

Their Answer to this is but dark, and to little purpose, only they say,

That their Answer doth stand as a witnesse against me, and de­clares the way to the Father, and the Son, according to Scriptures, Matth. 11.27. Joh. 6.44. Which they say my dark mind is a stranger unto, who am querying of Gods constituting ordinary means of salvation, and of his ordinary way of working, to reveal Christ as Redeemer, which say they, are unlearned Questions, and to be condemned with the light, which reproves the world of sin, and leads to the Son, who is the Redeemer, and way to the Father, Joh. 14.6. Which way is but one, and condemnation you must own, unlesse thou canst shew us a Scripture that speaks of ordinary and extraordinary way of Gods exercising his power, and Spirit, [Page 44]or of a limited power of God, which words proceed from thy dark Imaginations, and not grounded upon Scripture, are concluded to be the births of the deluded fancie you speak of.

Answ. By all this we may judge the sum of their Answer amounts to this, That my Question is unlearned, and to be condemned with the light which reproves the world of sin, and leads to the Son immediately without the help of those means God hath appointed to that end; and therefore, as before the Scriptures, and Ordinances there­in commanded, are not of necessity; but this pretended light, and Spirit, and unlimited power of God, is to be attended upon only, not regarding any ordinary means whatever, though such as God himself hath appointed, and doth only reveal in his word; as if all those ordina­ry and usuall helps that God himself commands in his word, for men to use to come to the knowledge of Christ, and how to be saved by him, were superfluous, or op­posite to the knowing of him, &c. although the Scrip­tures were written, and all Instructions therein contained for our learning, that we might have comfort and hope, all others that have not the use and benefit of Scriptures, have no hope, and without God in the world: as hath been spoken to already: and yet this they say is an unlearned Question; but surely they say so, because they know not how to give a direct Answer to it in plainnesse, but it wil lay them open to the weakest judgements, to be against Christ as Redeemer, as the Scriptures teach him, which few would hearken unto, should they speak plainly. But let all men judge of what Spirit these men are of, that condemns the Questions, as propounded by the light which condemns the world of sin.

But let them first discover what sin is in these Questi­ons, before they rashly condemn them.

Secondly, let them tell us what light is that which reproves for sin, if not the mind of Christ, and the voice of the Spirit revealed in the Scriptures.

Thirdly, let them prove that the light which they con­demn the Questions with, is the true light of Christ: or [Page 45]else who will regard them? How dare those proud Worms condemne the things they know not how to answer, but by denying the holy Scriptures, and what they teach?

But what light is that, that leads to the Son who is the Redeemer? while you disown the light of Scriptures, to be the Rule to make out this high discovery. Did you ever know or hear of any, since Scriptures were, that have attained to know Christ as Redeemer, and to believe in him to salvation, that never heard of Christ by Scriptures, or Scripture ministry? Doth not the Apostle determine absolutely, as to this case and question, by severall inter­rogations, Rom. 10. How shall they call on him, of whom they have not believed? and how shall they believe in him of whom they have not (so much as) heard of? and how can they hear without a preacher? and how can they preach except they be sent, &c. And doth he not con­clude from these interrogations, that faith comes by hear­ing, and hearing by the word of God? he urging that ne­cessity of hearing the word of God, in order to faith, without which it cannot be; And therefore it was that he queries the Galatians, thus: Received ye the Spirit by the Law, or by faith preached? not by the Law, but by the preaching of the Doctrine of faith. Neither is there sal­vation in any other, but in that Saviour and Redeemer which the Apostles preached, Act. 9.12. for there is no other name under heaven, given amongst men, whereby we must be saved, but the name of Jesus Christ of Naza­reth, whom the Jewes crucified, and God raised from the dead, ver. 11. and this name, and person, Christ Jesus, designed of God to be a Saviour, cannot any know of, or believe in him, but by the help of Scriptures, or the ministrie thereof: and he that believes not (in this name Christ Jesus the Son of the living God) shall be damned, Mark. 16.16. And doth not our Saviour affirme that salvation is of the Jewes? as they were the Church of God, peculiar from all other people under heaven; be­cause, unto them was committed the Oracles of God: [Page 46]and is not the christian Church grafted into them, and pe­culiar from all others, Infidels, and misbelievers, and have the same and more spirituall priviledges, and blessings of the Covenant, while all others are left to wander in their own wayes? were not the Apostles Doctrine which they preached, the only means of enlightning the dark world? and let them shew us where, and to whom they preached the light in men, to be the Gospell, and Christ within them, that the Gentiles should be saved by. No, they preached Christ crucified, a dying, bleeding Christ, for remission of sins: It pleased God, by the foolish­nesse of preaching (Christ, as they did) to save them that believe: as they were fitted and sent of God, so they were directed in doing his work faithfully, and were ac­companyed with an answerable successe; witnesse the ma­ny Churches that they gathered, and converted to the christian faith, turning them from darknesse to the true light, and from the power of Satan unto God; striving to preach Christ, where he never had been named before, Rom. 15.20. And what Christ did they preach, is easie to determine, may the Scriptures judge. Either let these sinners against their own souls preach the same Christ to sinners, for the same ends and purposes, as the Scriptures witnesse of the Apostles, or else let their lying mouths be stopped, and persist no further in deceiving themselves, and seducing others.

Reader, thou canst not but judge the Question rational and religious, if the Scriptures may judge, and to be an­swered in the negative; and yet these men who out of their thick darknesse having denyed the Scriptures to be the Rule of faith and obedience, are forced to forge out of their dark imaginations another Rule of revealing Christ to lost man, besides the Scriptures, which Rule is in every man, sometimes under the notion off light within, law of the heart, heer they bring in an unlimi­ted power of God, distinct from the use of those Ordi­nances, and wayes which God hath appointed to make usefull in those Divine discoveries of Christ the only [Page 47]Mediator between God and sinfull man; and without which Christ as Mediator and Redeemer is not known nor believed in, unto salvation at all.

They carp and cavill at my expressions, because the Question is to Gods ordinary and usual dealings with the souls of men, (and have waved the extraordinary, and unusuall operations of the hidden unlimited power of God, doing what he will to Infants distracted, deaf in the Church, in shewing them mercie) but they reject all ordinary means of Scripture, and ordinances therein ap­pointed, and onely set up an immediate, unlimited pow­er of God, though if the word of an Apostle be of cre­dit before them, the Gospell of Christ is the power of God to salvation, Rom. 1.16. So necessary is the mini­stry of the Gospell to salvation, that it's called the pow­er of God to that end; and yet I have all along yeelded, that to the means must be added a Divine hand in work­ing effectually upon the souls of men, or else nothing can be wrought unto salvation; and as for the expressions themselves, it is not much materiall that they be found in Scripture, so long as the thing and sense is there, as hath, and much more might be added in proof thereof, were it needfull.

The word ordinary food, is in Ezekiel, Ezek. 16.27. there the Lord threatned to deny it, which were their dayly bread; but I say the thing it self is grounded upon Scriptures. Isra­el drank of water in the Brooks, and Springs, and Wells that they digged, which was ordinary, and yet Gods gift: they also drank of water that God gave them out of a Rock in the Wildernesse, where no water was before, and th [...]t was extraordinary. Israel took of their Dough for bread, which they had prepared in Aegypt, and that was ordinary: but when their food was spent, the Lord gave them bread from heaven, and that was ex­traordinary, for a time till they could be put into a ca­pacity of ordinary food again. I might instance in twen­ty things more, but I forbear. But see the peversenesse of these men; because God at some times hath revealed [Page 48]himself immediately by his Spirit without means, there­fore they conclude he doth so still, although we have his word to reveal his mind, and will unto us in all things necessary to be known and done. Their quota­tions are perverted, and wrested, as they do all other Scri­ptures, to their own destruction: and to what end do they quote Scriptures in proof of any thing they assert, while they deny the Scriptures to be the Rule of faith and obe­dience?

In my reply, I urged Joh. 5.39. against the latter part of their Answer, in which I told them, that Christ com­mands the Jewes to search the Scriptures, for in them you think to have eternall life, and they are they which testi­fie of me. But these Quakers say contrary. He that thinks to attain the way to eternall life by reading the Scriptures, and re­gards not the light that comes from Christ, deceives himself. To this I said, it seems the holy Scriptures are opposed to the light which comes from Christ; and I judge that the Scriptures are a light that comes from Christ, and the only way and means appointed by God, both to know and believe in Christ to eternall life, where and to whom the Lord is pleased to give his blessing.

Their Answer.

To say that we speak contrary to Christ, is false, but he that reads the Scriptures, and regards not the light which gave them forth, to learn, wrests them to his own destruction, 2 Pet. 3.16. and so deceivs himself: and such are they that put them in place of the light, and think them the only way and means appointed by God, to eternal life.

Answ. Did not Christ approve of the Jewes opinion, in thinking that in the Scriptures they should have eter­nal life? for where is there any promise of eternal life, or discovery of the way and means to attain it, but in the Scriptures? and from that good opinion the Jewes had of the truth of Scriptures, Christ refers them to the Scriptures, as bearing testimony that he was the true Christ. Of a five-fold witnesse and testimony that Christ urged on his own behalf, in this chapter, this of the [Page 49]testimony of Scripture is one, and not the least to prevail upon the credence of that unbeleeving people. What they mean by not regarding the light which gave them forth to learn, is beyond my understanding to find out. What light is that which gave the Scriptures? is it not the Spi­rit of God? all Scripture being given by inspiration of God, 2 Tim. 3.16. Surely he that regards the Inspirati­ons of God, regards the Author of those inspirations; for to say a man is obedient to the Scriptures, and by search is willing to know Gods will, to do it more, and yet regards not God that gave it forth, is a contradiction in it self: but these men assume, that in them only is the light which gave the Scripture; and hence they judge, in that we regard not what they say and write, we re­gard not the light, &c. and our cleaving to the rule of Scriptures, which are the Inspirations of God, and not regarding them, seems to be the deceit, and to wrest the Scriptures to our own destruction, as if the Scriptures were writ for mens destruction and deceit, and not for their learning, comfort, and hope: but that place in 2 Pet. 3.16. is spoken of unlearned and unstable men, that wrest, not only some hard places, but also the other Scrip­tures, to their own destruction; and therefore bids the Church beware, lest being drawn away by the error of the wicked, they fall from their own stedfastnesse. Oh the giddinesse, and unstability of these mens Spirits, that have runned from Sect to Sect, till they have run through all, and then think to center in a way of their own choosing; in which they do not practise any one duty of religious Worship to God, private or publike, as the holy Scriptures teach, and to make Conscience thereof, from Scripture Authority! And yet others, and not themselves, they charge with wresting the Scriptures, as in their next clause. Such are they that put them in the place of the light, and think them the only way and means appointed by God to eternall life.

Answ. You may see who they judge to be most guilty of wresting the Scriptures to their own destruction, namely, [Page 50]those that think them the only way, and means appoint­ed by God, both to know and believe in Christ the Re­deemer to eternal life, and to live unto God according to this Rule, this is but the same with their denying the Scriptures to be a perfect Rule of faith and obedience, censuring those that make them the Rule of faith and obe­dience, as if by so doing men deceive themselves, and wrest the Scriptures to their own destruction. Oh profane im­piety, and sinfull blindnesse themselves are involved in, for not receiving the truth in the love of it, &c.

But I see I shall be too large, and tire the Reader, if I examine all things of theirs, which is needlesse, because we have the same again and again in other words, which is answered already, as to the substance of them. But they tell me, Thou goest on in thy blind zeale, seeking to maintain the Scriptures to be the only means to reveal Christ as Redeemer, and the only way in which God puts forth his Divine power to give light and life to men.

To this they Answer.

But who art thou that wilt limit God to a way, and means of manifesting his power and Spirit, who hath promised to powre it upon all flesh, and that Sons and Daughters shall prophesie, and see visions, Joel. 2.28. And we witnesse his promise fulfilled and fulfilling, and know that he will have mercie on whom he will have mercy.

Answ. 1. 'Tis true, God will have mercy on whom he will; but the Question is, whether God exercises his sa­ving mercies of the Covenant to any in bringing them to salvation by Christ, without the knowledge and use of the Scriptures: for how can they believe in him, of whom they have not heard, and how can they be saved, that do not at all believe in Christ? as hath been spoke to already, Rom. 10. And if our Gospel be hid, or with­held, it is to them that perish.

2. The blessing of the Scriptures given to a people, is a peculiar mercy to any people, and never was common unto all: God hath given his Lawes and Statutes unto [Page 51] Israel, as for the heathen, they have not known his ways. To them was committed the Oracles of God, the Cove­nant, and the promises, and the service of God, and the Adoption, &c. but all others are without Christ, strangers to the Covenant of promise, and without hope and God in the world, Ephes. 2. And whomsoever God shewes mercy unto, as to the end, to save them, he shews mercy unto in giving them the means he saves by: and as is the end, so is the means appointed by the Lords peculiar mercy, restrained to the Christian Churches; di­stinct from all others; and to affirme the same, is not our limiting of God, but it's the pleasure and wisdome of God to limit his power, by the word of his eternall truth; and to argue from his unlimited power, against his word of truth, Covenant and promise, is to be wise above what is written, if not contrary, which trusted un­to, is high presumption. As for that of Joel. 2.28. The Apostle witnessed that promise fulfilled, when those extra­ordinary gifts of the Spirit were given to the Apostles, Act. 2.16, 17. So likewise upon the Gentiles when Peter preached the word unto Cornelius and his friends, were the same gifts of the holy Ghost, and they spake with Tongues as did the Apostles at the beginning, chap. 10.45, 46. chap. 11.15, 16, 17. compared. So that it's clear, that of Joel, was fulfilled in the Apostles dayes, and by them ap­plyed to that very manner of giving forth of the Spirit: which not any in our times can witnesse, or evince by the same gifts of miracles and Tongues: and yet these con­ceited Quakers witnesse the same promise, fulfilling in them still, although they have nothing of the same things spoken of, Act. 2.4.16. When they have the gift of Tongues, working miracles, we shall more easily incline to believe they are endowed with immediate Revelations, themselves so much boast of: If they have not the gift of Tongues, and of miracles, the Apostles and some others had which accompanyed the gift of Revelations, what reason have we to believe them, in what they pre­tend, while they are utterly destitute of the other? I do [Page 52]not go about to limit Gods power, but that in his wisdome and good pleasure he may give the same gifts again to men; but yet I am not bound to believe God hath, and doth give the same gifts to these men that so boast, they being not approved of God, in having gifts of Tongues, and miracles, as they had, that applyed that of the Prophet Joel to themselves. I grant that all necessary gifts of the Spirit unto salvation may have some footing from that promise, and so to the Gentiles. But this reacheth not the thing in hand, and is no more proper to them, than to the weakest Christian that is renewed by the Spirit of Grace. In the most proper sense, that promise was ful­filled as Peter witnesseth, Act. 2.16. above 1600. years a­go; but these say, they witnesse it fulfilling now, but they want not for boldnesse to say any thing they have a mind unto.

Next, they bid me shew that Scripture that speaks of a written word, or that calls it the savour of life, quick and powerfull, or that attributes any such things unto it, as thou saist, but if you cannot, stop thy mouth.

Answ. Most absurd is their first. What is the Scriptures but words from the Lord, committed unto writing? and every sentence of Scripture is a written word: What is Scripture, but the writings of the prophets, and Apostles? and what did they write but words? and what were those words, but the Inspirations of God? all Scriptures are given by Inspiration of God; as hath been quoted again and again.

And what will they make of that promise themselves quote Joel 2. is not that a written word, and all their o­ther quotations?

The Apostles were the savour of death to some, 2 Cor. and life to others, 2 Cor. 2.16. But how was this, but as they were Ministers of the Word? for they were not as many, which corrupt the word, &c. and the word is quick and powerfull, Heb. 4.12. It's called the immor­tall seed, the power of God to salvation, Rom. 1.16. David tells us, Thy word hath quickned me, and was light [Page 53]to his feet, the rejoycing of his heart, his heritage for ever, and giveth light and understanding to the simple, Psal. 119.130. He witnesseth that Gods word is pure, therefore he loved it, ver. 140. It is endlesse to recount the Epithites, and honour, and glorious esteeme the servants of God have alwayes had of the word, as it is written; and they that despise this word shall be destroyed, Prov. 13.13. And let these wormes that are all along diminishing, and detracting from the power and majesty of the Scriptures, beware, lest being given over to despise the word, they be polluted in their own gifts, and follow the imaginations of their own deluded hearts, to their utter ruine, if God, by his grace prevent it not.

Whereas in their first Answer to the Question in hand, they talk of yeelding faithfull obedience to the righteous and perfect Law of God in the heart, in my reply, I told them that they build all upon the light within, and the Law of God writ in the heart, and the Inspirations of Christ, and so make the holy Scriptures superfluous, and of no use, whereas the writing of Gods Law in the heart is a blessing of the Covenant promised to the use of those wayes and means God hath given to the Church in order to that end; his word and ordinances, the Instrumentall cause of this blessing of grace, to whom he will; the writing of his Law in the heart, being but the same with a new heart regenerate, and quickned by a Divine pow­er of speciall grace, which softens the hard uncircumcised heart of man, and makes it pliable to receive the Words impression, as standing willing and ready to believe, and do what Jesus Christ in the Rule of his word, would have him to do; being made willing in the day of his power upon the heart to yeeld faithfull obedience to all the Lawes and Ordinances of Christ revealed in his holy word. And to jumble things together, as they, by ma­king the light, and Inspirations of Christ, and Law in the heart all one, are most confused notions of things that differ as much as the efficient, and the effect, the giver and the gift, the will of God in commanding, and [Page 54]the blessing of God overruling the subject to a willing o­bedience; but let them tell us where the Scriptures speak of a righteous perfect Law of God in the heart, either in all men, or in some; and who they are, that have such a Law written within; which of the Prophets, or Apo­stles gives the discovery of a perfect Law in the heart, un­to which all our obedience is to terminate as the only Rule; if they cannot produce Scripture Authority for it, let them confesse it a Law of their own fancie, as to the end they intend it for.

But they say in their last Answer to this in hand.

Ʋpon the Prophets, and Apostles we build, and Christ Jesus, who hath enlightned every one that comes into the world, is the chief corner stone, though he be set at nought by thee, and the builders, who would set the Scriptures in his place, making them the enlightener, and calls his light but an effect of them; which light was before Scripture was, and will lead them that walk in it out of darknesse, to the knowledge of God and eternall life, Joh. 8.12. But this light is not received into the mind and head from the Scripture, neither can it be blotted out, as thou hast said, but it comes from Christ who is the glory of his people Israel, and the light of the Gentiles, such as thou call'st pagans, who shall be excused, when thou, and all that oppose the light of Christ, shall be condem­ned, though you can talk of Christ as Bedeemer, and Mediator of his Spirit, and regenerating Grace, all which you are strangers to, &c.

Answ. Let the indifferent Reader judge, how true it is, that they build upon the Prophets and Apostles, while they have, and are denying the holy Scriptures to be a perfect Rule of faith and obedience, and affirme that the light of Christ is not received by the Scriptures, and yet they say, upon the Prophets, and Apostles they build: and is not the writings of the Prophets, and Apostles that Scripture that they exclude from receiving the light of Christ in their minds and heads. What Prophets and Apostles is the Church built upon, if not upon those that have declared the mind of God, and Jesus Christ, in the holy Scriptures? And shall any think that the [Page 55]Scriptures oppose the light of Christ, because they are written to make the clear discovery of Christ, as Redeem­er, and without which, not any can know him to any such end? But it's charged upon me to be a fault, in ma­king the Scripture an enlightener, and calls Christs light but an effect of them. Answer, whether I used those terms, I am not sure; this I said, and cleared my self in, that the Scriptures simply considered of themselves did not enlighten, nor convert as an efficient cause thereof, but were appointed, and designed of God to be the only In­strument and Vessel of his Spirit, to conveigh the know­ledge of Christ as Redeemer to lost man, and without them Christ is not known at all to any saving ends: or to this purpose I spake. I have proved that the Word doth give light to the simple: and David acknowledges it to be both a Lamp, and a light, Psal. 119. Besides, whatsoever makes manifest, is light, but the Scripture doth make manifest what Christ is, and what he hath done and suffered, and for whom, and for what ends. So also they make manifest what sin is, and the wages thereof, what holinesse, and true Worship of God is, and how God will be served by all that shall be saved; therefore the Scriptures are a true light. If the Spirit of Christ doth give forth light to men, then the Scriptures are a light to enlighten men, because holy men writ them, as they were moved, and in­spired by the holy Ghost, and all Scripture were given by Inspiration of God: and therefore deny the light of Scriptures, and deny the light of the Spirit; for what the Scripture saith, the Spirit saith, they being the Re­velations, and Inspirations of the Spirit. And what may we think of these seducers, that under pretence of a light within, and a perfect Law of God in the heart, and the Revelations of Christ in them, condemn me for making the Revelations and Inspirations of God in Scripture, a perfect Rule of faith and obedience? but we are sure the Law of God which Scriptures teach, is perfect, holy, just, and good, and a sure word; and the Inspirations of God, contained in Scriptures, are true as God himself, [Page 56]but as for that Law and Spirit, that cannot stand, unlesse the Scriptures fall, it is easie to discern from whence it is. But say they, this light is not received from the Scripture, but from Christ, &c.

Answ. The light of Scripture, is the light of Christ, as also the Scripture Ministry, by which alone Christ be­came a light to the Gentiles; and in that Christ hath ap­pointed a Ministry of men, and given them gifts, and Authority to preach the Gospell unto the Gentiles, and by his blessing hath made them successefull, to turn them from darknesse to light, as in the Apostles age especially: Thus, and no otherwise is he sent to be a light unto the Gentiles; for how can any believe in him of whom they never heard? as hath been spoke to already: and what e­ver is wrought by his Authority in the use of means, is all one with being wrought by Christ himself, to any that are sober. And hence those distinctions of mine, are grounded, of Christ, more strictly, and immediately; and of Christ more comprehensive, and in a mediate sense, as he hath made the promise of his presence and blessing to those Ministers of the Gospell, that teach, and administer in the Church all things, whatsoever Christ hath com­manded to be done, Matth. 28.19. He that walks in the midst of the seven Golden Candlesticks, will be with the Scripture Ministry to the end of the World, untill the whole be gathered and united to their head, and made compleat in him.

They say this light of Christ cannot be blotted out as thou sayst. That which I said, was a supposition thus. Suppose, that all the light of Christ as Redeemer, which you from time to time have received from the use of Scri­ptures, Ministry, Education, Discourse, were blotted out of your minds and heads, tell me what you could know of Christ, as he is designed of God to redeeme lost man, and how the work of Redemption is wrought, more then the rude heathen, that never heard of his name. All that they Answer to this, is, That the light cannot be [Page 57]blotted out, as thou saist. But what light is that, which cannot be blotted out?

Say they,

The light of Christ, that leads out of darknesse to the knowledge of God to eternall life, though they have not the use of Scriptures, this light is not received into the mind and head, from the Scrip­ture, neither cannot be blotted out, but it comes from Christ the light of the Gentiles, such as thou callest Heathens, who, many of them shew the work of the Law in their hearts, and shall be excu­sed, when thou, and all that oppose the light of Christ, shall be con­demned.

Christians, look about you, for the Devil was never so bold, as now; and I think there is more of the Devil in so few lines, then ever were writ by man before: con­sider them well, I assure you it's all their own. Was e­ver such an abominable thing asserted amongst Christians? The light of Christ, that leads out of darknesse to the knowledge of God, to eternall life, is not received in the mind, from the Scripture, but from Christ the light of the Gentiles. As if the Scriptures were opposed to the light of Christ, or of no use to reveal Christ as Redeemer to the sal­vation of lost man.

Christians, you see now their Answer, what it is to the Question, namely, That the light of Christ, without the use of Scripture, leads out of darknesse, to the know­ledge of God, to eternall life, &c. even to the Gentiles, that never heard of Christ, nor believe in him to salvati­on. But if this be true, to what end did Christ come in­to the world, and lay down his life, to be a ransome for many; and why did he shed his blood for many, for re­mission of sins? Christs death and resurrection is all in vain, for all the world from the beginning have had this kind of light, shewing the work of the law in their hearts, and do by nature the things contained in the Law.

1. But let them prove that this work of the Law, is the light of Christ that Simeon prophesied of, and the Pro­phets, and that the Apostles witnessed, fulfilled by their preaching, and writings.

2. And let them prove that the work of the Law in their hearts, leads out of darknesse to eternall life. The Scriptures say the contrary: By the works of the Law shall no flesh be justified, nor is there any law that can give life.

3. And let them prove that the work of the Law in the hearts of unbelieving Gentiles, is a spirituall blesse­ing of the new Covenant, Heb. 8. which the Apostle ap­plyed to the believing Church; so did the Prophets of old time, Jer. 31. If they cannot prove these three things, let shame stop their lying mouths.

Jesus Christ as he was promised to be a light of the Gentiles, Isai. 42.6, 7. is to be understood of a peculiar spirituall light, Christ was given for such a light to the Gentiles, as should open the blind eyes, and bring out the Prisoners from the Prison, and them that sit in dark­nesse, in the Regions and shadow of death, out of the Prison house, to guide their feet in the way of peace, Luk. 1. Which accordingly was fulfilled in the Apostles age, but how? not by Christ immediately, but by Christs Au­thority, who appointed men, and furnished them with gifts, and abilities to preach the Gospell unto them, and opened their hearts to receive it, and become Christians in profession and truth. And in that they were converted and enlightened by means himself appointed, is all one by being converted and enlightened by him, because his appointing means, and blessing them to that end, was that which did the work; as severall Texts doth witness in the writings of the Apostles, Act. 11.15.17, 18. who concluding, Then hath God also to the Gentiles grant­ed repentance unto life, and this was wrought by the ministry of the word, by Peter. Act. 13.46.47. It was necessary that the word of God, should first be preached to the Jewes, but they rejecting it, lo we turn to the Gen­tiles, for so hath the Lord ordained us, saying, I have set thee to be a light to the Gentiles, that thou shouldest be for salvation to the ends of the earth; Paul and Barnabas attributing that to Christ, which was to be done by their [Page 59]ministry, by his Authority and command, Act. 15.14, 15, 16, 17, 19. Peter hath declared how God at the first, did visit the Gentiles, to take out of them a people for his name, as it is written in the Prophets; that the residue of men might seek after the Lord; and all the Gentiles upon whom my name is called, saith the Lord. Where­fore my sentence is, (saith James) that we trouble not them which from among the Gentiles are turned to God: and how were they turned to God? Not by a light immediate as the Quakers would, but by the ministry of the word; as further appears Act. 26.17, 18. as is witnessed by the Apostle Paul, which received it from Christ himself; Christ promised to appear unto him, delivering him from the peo­ple, and from the Gentiles, unto whom I now send thee, to open their eyes, and to turn them from darknesse to light, and from the power of Satan unto God, that they may receive forgivenesse of sins, and in he itance among them which are sanctified by faith, that is in me, working in them the same faith by the word, on which forgiveness, and eternal life only depend; that is, faith in Christ.

To open the blind eyes of the Gentile world, that were darknesse it self, and turn them to the true light, is the only work of Jesus Christ, as he is God: and yet Paul, as he was made a Minister of the Gentiles, he was sent to do it, by the preaching of the Gospell: and the Lord wrought wonderfully by his ministry, to make the Gen­tiles obedient by word and deed, Rom. 15.18, 19. How many Churches of the Gentiles, were gathered by the Prea­ching of the Gospel, came under Baptisme, and all other known duties of Christian obedience? Was not Christ a light to all these beleeving Gentiles, in granting them re­pentance unto life, as I quoted before? As for the other Gentiles which never heard of Christ, or hearing of him, rejected him, they remained Aliens from the Common­wealth of Israel, without Christ, and Covenant of pro­mise, and hope, and God in the world, having their un­derstandings darkned, being alienated from the life of God, through the ignorance that is in them, because of [Page 60]the blindnesse of their hearts. Ephes. 2.12. & 4.18. But on the other hand, how doth the Apostle admire and wonder at those unsearchable riches of Grace to the Gentiles that beleeved in Christ Jesus? Ye, who were sometimes far off, are made high by the bloud of Jesus; therefore now ye are no more strangers, and foreiners, but fellow-Citi­zens with the Saints, and of the houshold of God; and are built upon the foundation of the Apostles, and Pro­phets, Jesus Christ being the chief corner-stone, in whom all the building, fitly framed together (Jewes and Gen­tiles) groweth unto an holy Temple in the Lord. Hence see what that building is, of whom Christ is said to be the chief Corner-stone, not the profane building of the pagan unbelieving world, that are built upon the Devill, and the vain imaginations of their dark minds (as you have [...]t, [...]ard these Quakers blasphemingly apply this text) but Believers, be they Jewes, or Gentiles, that are built upon the foundation of the Prophets, and Apo­stles, to them only is Christ the chief Corner-stone, chap. 2.19, 20, 21. If they have ears to hear, let them hear what the Spirit hath said unto the Churches: and in particu­lar how Christ Jesus hath enlightened and grafted the believing Gentiles into his visible professing Church, and made them a peculiar chosen people to himself, distinct and separate from the heathen Idolatrous world.

But it seems they are angry, because in my reply, I told them, it will pose them to prove that that righteous and perfect Law of God in their hearts (they so much pretend­ed to) to be of God, and not from their idle brains. And good cause there was, that they should be put to the proof thereof, they answering so deceitfully, and subtilly about the Authority of Scriptures, as I have sufficiently discovered. Besides I bid them tell me plainly, whether the perfect Law of the heart, to which all their obedience is bounded, be the same perfect Law of God which the ho­ly Scriptures teach, consisting of precepts morall, and positive Institutions of holy Worship, in force in the Apostolicall Churches, &c. Or, whether is the Law in [Page 61]the heart different from it. If, say I, that in the heart be but the very same with the whole of Scriptures, then it will follow that the perfect Law and Rule of Scriptures is superfluous, and writ in vain. Then on the other hand if that in their heart be different from the Scriptures, it concerns them to prove it to be of God, and not from their idle brains. To that purpose I writ.

Their Answer is,

We speak in plainnesse, as the Law of God written in our hearts directeth us, which Law we know is perfect, and a blessing of the everlasting Covenant, which thou talkest of, but knowest not, being disobedient, and abominable, &c.

Answ. 1. What may we judge of that Law that accuseth another to be disobedient and abominable, for proposing rational queries, and demanding proof of what they assert.

2. Is their saying they know they have the perfect Law of God in their hearts a satisfying proof? Judge ye. But

3. If this Law be but a blessing of the Covenant, then it is not the eternall word that made the world, as before they Answer upon the like occasion upon the first Questi­on, unlesse they will confound God (that gives the blessing) and the blessing given into one.

Well, they take it for granted in stead of proof, That the perfect Law of God is written in their hearts; by which they judge my error, who am pleading for that Law to be the ground of the Saints obedience, that made nothing perfect, say they.

This is notable. Did I ever plead for that Law of Priesthood, that were exercised in the sacrificing beasts, sprinklings of blood, which were but types of Christ, the bringer in of a better hope? Heb. 7. I say, did I ever plead this Law of Ceremonies, which were but a shadow of good things to come, the ground of the Saints obedience? Let them produce it, or else cease thus to abuse me with lying words. But if they will wickedly pervert the text, and judge me, for pleading the holy perfect just Lawes, and Institutions of God and Christ, that Scrip­tures teach, the only Rule of the Saints obedience; as if these were to vanish, as making nothing perfect, as is very [Page 62]probable that's their sense. Therefore no great matter, that I come under their censure, when the holy Lawes of God revealed in the holy Scriptures, cannot escape their slanders. Thus you may see of what Spirit they are of, both by their forwardnesse to censure, and falshood in their Answer. But then in the next paragraph, they have another Answer to the same thing; where they yeeld,

1. That the perfect Law in the heart, is the same with that in Scripture, but under another Covenant.

2. They say this perfect Law of God in the heart, is in all that are in the new Covenant.

3. Then they say, That this Law is perpetually one and the same in all that have it, and it admits of no addition, alteration, nor repeal.

4. Where Regeneration is witnessed, and the heart quickned by the grace of God, his Law is writ in that heart.

These four things were occasioned upon some queries put to them, which for want of my Copy I cannot directly transcribe: amongst which Queries, one was, Whether this perfect Law in the heart gives any Evangelicall disco­veries of the person, natures, offices of Christ; which they say is an unlearned Question, condemned by the light which gave forth the Scriptures, &c.

Reader mark, here they make the Law in the heart the Rule which is perpetuall without repeal, as before, which directeth them in answering; and yet this Law is but a blessing of the new Covenant. Another while they say, the Spirit is the sole judge, and only Rule, as you have heard. Another while the light of Christ, that en­lighteneth every one that comes into the world; another while the eternall word that was from the beginning, which made all things; and in their close of all they say, written from the Spirit of truth, who is the same in all the children of light. Thus you see, they make the Law written in the heart, and the Spirit of truth, and the e­ternal word, all one: the Law which is promised, and given by that one God that made all things, is the same that made all things. Again, one while they plead the [Page 63]work of the Law writ in the hearts of all in the world; another while restrain it only to those that are in the new Covenant, and regenerate, quickned by the grace of God; one while man by nature hath no light remaining in him at all, but is darknesse, another while all in the world are enlightened by Christ. They plead a perfect Law within and the same with the Lawes of God in Scriptures, and yet condemn me for pleading the Lawes and Ordinances of God in Scripture for a Rule. That of the Scripture made nothing perfect, say they, and yet confesse it the same with that in the heart. Surely, either these are learned Pa­radoxes, or else absurd contradictions: they may do well to clear themselves better, and speak plain and directly to the things in hand.

1. The Question is still, where we read of a perfect Law of God in the heart, and where it is made the Rule and ground of the Saints obedience.

2. And the Question is, whether the Law in the heart be under another Covenant distinct from the perfect law of God, as declared in the Scripture.

3. And still the Question is, what we are to understand by the Law of God in the heart, which is the same with Scriptures, whether the ten Commandements writ in Ta­bles of Stone, only, or all those positive precepts of Go­spel worship, and obedience conjoyned with them al­so.

4. And still the Question is, whether the Law in the heart, without the use of Scriptures, make any evange­licall discoveries of the person, natures, and offices of Christ, as he is Redeemer of lost man.

5. And whether all shall be saved that have the Law of God writ in their hearts by vertue of the new Covenant, or any be saved that live to years of discretion, that know not Christ as the Scriptures testifie of him, in order to his coming in the world to save sinners.

Although these queries have been put to them, they will not answer plainly and directly, but darkly, and with deceit, of purpose to evade the strength of truth, that is [Page 64]against them, should they speak out. They quote Psal. 19.7. to prove the Law of God to be perfect in the heart; but David intended another Law, namely that of the Pro­phets. The Law of the Lord is perfect, converting the soul: the Testimony of the Lord is sure, making wise the simple: the Statutes of the Lord are right, rejoycing the heart: the Commandements of the Lord are pure, en­lightening the eyes, &c.

I have given my thoughts how the Law is writ in the hearts of Gods sanctified people, and do grant the thing in all that are Godly by vertue of the new Covenant; which they accuse me to deny, though falsely: but this I deny, That the perfection of the whole Law of God is writ in any mans heart, so as to know it, and do it, as it is written in the Prophets and Apostles. For as Paul saith, We know in part, and prophesie in part, and see but darkly, 1 Cor. 13.9.12. So in James, in many things we offend all. Besides the Scripture doth not say as they do, of yeelding faithfull obedience to the righteous and perfect Law of God in the heart, and when they speak not according to Scripture, it is to be rejected and disowned, themselves have granted in their Answer to the second Question.

And what that other Covenant is, the Law in the heart is under, themselves have often expressed to be the new Covenant, Jer. 31. Heb. 8. And will they deny the Lawes Statutes, Ordinances of God in force, writ in Scriptures to be a blessing of priviledge, as they are means appointed for man to use in order to that end of Gods writing them in the heart by his Spirit? Both the outward writing and the inward impression, wrought by the power of Divine grace, is from the same Covenant, witnesse Deut. 4.7, 8, 9. For what Nation is so great, that hath God so nigh un­to them, as the Lord our God is, in all things that we call upon him for? And what Nation so great, that hath Statutes and Judgements so righteous, as all this Law which Moses set before them? and therefore he warns them to keep their souls diligently, lest they forget the Lawes which [Page 65]their eyes have seen, and lest they depart from their hearts; but teach them thy Sons, and thy Sons Sons, and so on. These words of the Law of God, they were commanded to get them in their hearts, and teach them diligently to their children, when they sate in their houses, and walk­ed abroad, lying down, and rising up, chap. 6.6, 7.

Thus we may see that those that have the Lawes of God are nigh unto God, and great above all other Nations, by way of priviledge. And to what end were the Lawes of God given unto them, and us, but that we should know them, and do them for our good? chap. 10.12, 13. See chap. 11.18, 19. The use of the outward is a means of the inward, where God gives the blessing. And for those that have not the benefit of the outward writings of the Prophets, and Apostles, or have them, and yet regard them not, as it is written, is too palpable a sign that they are strangers from the Law of God in the heart, as it is a bles­sing of the new Covenant. We know the written Law was given to the people by the hands of a Mediator; and not against the promise, but subservient to the receiving of the benefits, and blessings thereof. And therefore let them shew us what other Covenant that is to which per­tains the perfect Law in the heart, distinct from the outward writing, and how the outward declaration is under one Covenant, and the Lawes of God in the heart, under a­nother, they being both the same, as is confessed: but whether they understand all the same in the heart, as is in force in the holy Scriptures, I suspect, for they wave the answer of that, whereas the whole of what the Scri­pture plainly teacheth, is in the hearts of the Lords peo­ple, to believe, love, and do, with an equall respect, as the Scripture is plain in.

By evangelicall discoveries they carp at, and judge as unlearned, and to be condemned, which I do much ad­mire, knowing that themselves are no strangers to the phrase, and sense, nor unacquainted with those Scrip­tures that give such discoveries of the person, natures, offices of a redeeming Christ, that never any have attained [Page 66]unto, and discovered, either by word, or writing, which never had nor heard of the help of the Gospel, as con­tained in the Scriptures. And for them to condemne me for putting the Question unlesse I can prove by Scripture those things of Christ, argues their denyall of them, which to do, seems to me no lesse, then to deny the true Christ, anointed of God, and fitted to performe the work of mans redemption in his own body, once offered by the eter­nall Spirit, that he might bring sinners to God. Had he not a body given him which was sacrificed unto death, was buryed, rose again, and ascended into Heaven, as Scriptures witnesse? And was he not a person? Pilate's wife acknowledged him a just person, Matth. 27.24. And Paul forgave in the person of Christ, 2 Cor. 2.10. and to his humane nature is united his Divine, which the Saints are said to partake of, in its speciall and peculiar workings upon their hearts: the word made flesh, in that he took not the nature of Angels, but the seed of Abraham, born of a Virgin, &c. truely God, and truely man in one person: and his offices of Prophet, Priest, and King, as evident, according to Scripture, that not any but Infidels, and ma­licious Apostates will deny. But I hasten. And I doubt not but that all that have the Law writ in their hearts, by vertue of the new Covenant, shall be saved, that be­ing the same with a new heart regenerate, and quickned by the grace of God, and not any other, although they have the use of Scriptures, much lesse those that are de­nyed the ordinary use and benefit thereof, as they reveal Christ the Redeemer to the world, without knowing, and believing in, shall perish.

But Christians, I pray you mark what a Christ these men fancy to themselves, as Redeemer, that have con­demned me with the light that gave forth the Scripture, for querying whether the light that is in all in the world, gives the discovery of the person, natures, and offices of Christ, unlesse the Scriptures doe prove them, why do not they know that the Scriptures do give this Gospell discovery, if they will own it, as I am sure they cannot [Page 67]be ignorant of it? Why do they put me to the proof, condemning the Query, as unlearned, because I ask whe­ther those that have not the use of Scripture, have a suf­ficient Gospel light to give this discovery? If they deny it, (as I believe they do) then judge what a Christ they frame in their imaginations, that is without person, na­tures, and offices, whether he be that very same Christ that was equal with God, and took upon him the forme of a Servant, made in the likenesse of men, and being found in the fashion as a man, he humbled himself, and became obedient unto death, even the death of the Crosse, Phil. 2.7, 8. That suffered in the flesh, the just for the un­just, to bring us unto God, 1 Pet. 3.18. I tell you, did not these deceivers fear the Authority of man, that hath put forth an Act against Blasphemy, more then the Authori­ty of God in Scriptures, they would speak out in plain terms, and deny the person, natures, and offices of Christ, and so deny Christ himself, who is not at all a Mediator, and Redeemer on the behalf of lost man, but by his per­son, natures, and offices, &c. And therefore it is wel that fear of man will stop the mouth of blasphemy. But mark, they cannot condemn the Question as unlearned, by the Authority and light of Scripture, which are un­doubtedly the Inspirations of God; but their insolence carries them higher then the light of Scripture Inspira­tions, namely, to a light in themselves, by which they condemn the mysteries of Christ in the work of Redem­ption, which the Scriptures so plainly teach. But what light is this, that condems the query?

They answer, the light that gave forth the Scriptures.

Reply. God is light, and the Scriptures are the Inspi­rations of God, doth it follow that the light in man, is that God that gave the Scriptures? when can you prove that the light in man gave forth the Scriptures? if you cannot prove it, by what Authority do you assert it?

My Reply.

The Answer to my fourth Question, is in the negative in the first part denying that man hath any light in him, at all, to please God in the state of corrupt nature, and this I judge a truth, though not proper to the Question, which is not of doing to please God, but of whence that light is, that all have, you talk of, which in the second part you answer is from Christ, according to Joh. 1.9. and yet not common to all men by nature, but is the great gift of God, &c. which Answer I charged with a contradiction; because all are lightened by Christ that come into the world, as you quote, and yet say, man in corrupt nature hath not any light in him, nor is it com­mon to men by nature, when it's certain that men come into the world by naturall birth.

But to reconcile these, they Answer.

That man in corrupt nature is darknesse, but Christ lightneth eve­ry one, and his light shines in darknesse, and makes manifest what ever is reproved. Though we deny that the light which convinceth for sin is of corrupt man, yet we affirme it to be given to man in Christ. And this is the substance of what is said.

That man in corrupt nature should be darknesse in the abstract, and hath not any light in him: and that man in the same estate is lightened by Christ, and that with such a light too, that if it be owned and loved, will lead out of darknesse to eternall life, as they affirme, let them that are sober judge how these agree together. Such cannot do any thing to please God, and yet have that within them, that will lead them out of darknesse to eter­nall life, which is the greatest acceptation of favour God gives to man. Then they conclude, For though we de­ny the light which convinceth of sin, to be of corrupt man, yet say they, We affirm it to be given to man in Christ, who is the life, and enlighteneth every one that comes into the world. But how can they affirme that all men in corrupt nature are in Christ, and so en­lightened by him, when the Scriptures speak contrary, as Ephes. 2.11, 12. Wherefore remember, that ye being in times past Gentiles in the flesh, that at that time ye were without Christ, and strangers to the Covenant of Promise, having no hope, and without God in the world. They were sometimes darknesse, but now are they light in the Lord, since they embraced the Doctrine of faith, that the Apostles preached, and lived in Christian obe­dience, they are said to be light in the Lord: Contra­distinct to the other Gentiles that walked after the vanity of their minds, chap. 4.17, 18, 19. And there are some that are not in the faith, nor new creatures, which all are, that are in Christ, as 2 Cor. 5.17. chap. 13.5. And how can a­ny be said to be in Christ but by faith, which all men have not? 2 Thes. 3.2. And how did the Apostles by their preach­ing open blind eyes and turn them from darknesse to light, by the command & power of Christ, if they had the light of [Page 70]Christ, and in Christ, as before, which hath been spoken to, as Christ is the light of the Gentiles, according to Scriptures? By this you may see how clear they come off, in what I have charged them with. To say that man in the state of corrupt nature hath not any light at all is not true, but it is true, that a man in that estate can­not do any thing acceptable to God, as those that are re­newed by grace. The former without doubt have the light and use of true reason, and understanding faculties, though corrupted; and as the light of reason presents things to the Conscience, good or evil, doth the Consci­ence accuse or give quiet to the mind of man in all his actions. Hence the Gentiles by nature do the things con­tained in the Law, and are a Law unto themselves, Rom. 2.14, 15. The Apostle doth not say that they doe the things contained in the Law, by Grace in Christ Jesus, as you say and witnesse in your next: But he saith, they do the things contained in the Law, and are a Law to themselves by nature, simply; will you say that what they did by nature, they did by Christ, and wherein they were a Law to themselves, Christ was that Law to them? Surely, no, unlesse you have an art to make the nature of man corrupted, and Christ, both one: that the being and nature of man, is of Christ uncorrupted, as all things are which he hath made, may be granted, for in him we live, move, and have our being. And as the reasonable soul is created and given, it may be said to be of God, and the can­dle of the Lord: but in mans fallen estate, this soul, the candle of the Lord, is so perverted, and under blindnesse, and obliquity, that not any flesh can be justified, and saved by any works of the Law, but by faith in the blood of Christ Jesus, shed for many for remission of sins. There is not any that doth good, no not one, all have sinned, and are deprived of the Glory of God, Rom. 3. How Christ is the light of the Gentiles, and for salvation to the ends of the earth, that have not the letter, as they again, is an­swered above, and what followes, I deny, namely, And not any other light leads to do the things contained in the law, be­cause, [Page 71]those the Apostle speaks of, were of those other Gen­tiles, that were alienated from the life of Christ, through the ignorance that is in them, darknesse.

But they go on, and say further.

But this light of Christ doth not only lead to the righteousnesse of the law, as thou sayst, but it leads through the law, to Christ Je­sus, in whom justification is witnessed; who is the end of the law, for righteousnesse to every one that believes, Rom. 10.4.

Answ. The main scope and end of the Law, is this, to require of man a righteousnesse suitable in his own per­son, as he is Gods creature, unto it: but man being ne­ver able to come up to this end, in his fallen estate, and so, by coming short of righteousnesse, he falls short of life. Jesus Christ was sent in the likenesse of sinfull flesh, and for sin, or by a sacrifice for sin, condemned sin in the flesh. And on the sinners behalf, is the end of the law for righteousnesse, that by his coming up to the end of the law, poor sinners that believe in him, may have righte­ousnesse and life: But what is this to them that have not heard of Christ, nor known his name, nor believed in him in truth at all.

The Apostle said as I, That the Gentiles by nature, do the things contained in the Law; he no where calls this Law in themselves, the light of Christ promised, nor doth he say what they do by nature, leads through the Law to Christ, nor any other Scripture, as you affirme. Well may I charge you with confused notions, if you can no better clear your main fundamentall. Did you ever read of going through the Law to Christ? Must a sinner go through it in perfect obedience, till nothing remains, to oblige him further? And is this the way to Christ, in whom justification is witnessed only? I think those that can do so, will see but little need of that true Christ, who justifies the ungodly, and came into the world to save sinners. And whether I, or you be alienated from the life of Christ (as you censure me) according to Scripture, let the sober judge.

And whereas I said in my Reply, the light which is [Page 72]common to man in corrupt nature, doth make discove­ries of the eternall Deity, and of the righteousnesse con­tained in the written law of God; but discovers no­thing of Christ, as Redeemer, or how a sinner is made just in him: the Scriptures being necessary to discover that, is the truth. Your denyall argues plainly, that you have no light in you, untill you prove either by the Law and Testimony of the Prophets and Apostles, what you deny, till then, let shame stop your censorious mouthes, which almost every line hath some ill favour of.

And what I have accused you with, in pressing people to look to the light within, is but to follow after the righteousnesse of the Law, at best, is true, and in so doing you hinder them from seeking after the righteousnesse of Christ, as Scriptures teach, and you deceive your selves, and others; your shew of quotations will not cover you, as being wilfully perverted, there not being any colour in any of the Texts, to prove that all in corrupt nature, are lightned with the light of Christ, to lead out of dark­nesse to eternall life, Joh. 1.9. Which I shall endeavour next to examine your strength, and give in my Answer, is the main one.

1. That all the light in the World, whatsoever no­tion, or consideration, kind, or degree it can come under, is from Christ, the eternall word that made all things, is an unquestionable truth.

2. And that he is the only procuring cause of that spi­rituall light and life to man, without which not any can be saved.

3. And that this spirituall light and life is in himself, as in the fountain, and he the principal efficient, enlight­ning, and quickning whom he will, is by me as easily yeeld­ed: but whether Jesus Christ the eternall son of God, the only Mediator between a holy God and sinfull man, doth enlighten every man that is in the world with such a sufficient light of his Spirit, that whosoever will but heed, and observe it, to obey, it will lead them out of the darknesse of corrupt nature to eternall life. Whether they [Page 73]have the use of Scriptures, or not the use of them, is the Question to be disputed from this Text, Joh. 1.9. And my Answer is in the negative to it, opposing it, as very un­sound, especially when the neglect of necessary means is pleaded, and an immediate light, and power of Christ only pretended and urged.

And yet something is to be premised too. I yeeld that all men have so much light or means of light offered and afforded, that shal leave all men without excuse before the great Tribunall of Jesus Christ; where men shall not be condemned for what they could not do, and be, but for not doing, and doing things they should not, and had power and light to do, and forbeare, but would not, such a corrupt thing is man in his fall, that he will not, though he may do better, in order to his eternall wellfare. Who amongst unregenerate men can stand to plead it with God? and say, Lord, I have done my utmost to forsake my sins, and turn to thee, in the use of all those helps, and means, enjoyed with constancy and diligence, to the utmost of my power, time, and place, and yet thou hast denyed me thy Grace of acceptance unto life, and condemnest me for that which I had not power at all to do, and be? God cannot be said to be behind-hand with any, nor doth the work stick at him, while men carelessely neglect to do what they have power to do, in the use of those advanta­ges God gives to any. Although every mouth shall be stop­ped, and all stand guilty before God, that perish, yet it will not follow as in the Question, that all have a suffi­ciency of light, and power of Grace, by Christ to come out of darknesse, to eternall life; which is a wide diffe­rent thing, which not any Scripture teacheth, but dis­owneth, by evident demonstrations: nor can this Scrip­ture in hand, be urged further then will agree with the proportion of faith. And in as much as our adversaries own this Text of Scripture for the rule of their opini­on and practice, and some others; it doth oblige them to own the whole of Scriptures, because the same Spirit is the Author of the whole, as of those few Texts they [Page 74]build upon. And for them to deny the Scriptures for a perfect Rule, and in the mean while are so stiffe in urging some particular Texts as this in hand, and Swear not at all and Call no man Master, and Salute no man by the way, The Spirit shall guide you in all truth, You shall not need to teach one another, &c. is a contradiction in its self, and a speaking lies in hypocrisie, as ever were known. But now I come to the words themselves, That was the true light, which lighteth every man that comes into the world: this true light is to be understood of Christ, God and man, is clear, for it was spoken of him whom John was sent to bear witnesse of. The Evangelist saith, that John was not that light, which shines in darknesse, &c. but was sent to bear witnesse of that light, vers. 8. And yet we know John is called a burning and a shining light too, which is to be understood ministerially, as he was fitted and sent to prepare the way, and give the pre­sent discovery of the very person of Christ, to the people of the Jewes, (who had generally a good opinion of John, that he was a true Prophet) that so all men through him might believe. But why is Christ called that true light fingularly, beyond John who was a true light to all men, to bring them to believe in Christ? Because Christ hath all light and life in himself originally, and enlightens o­thers, as an efficient of himself, being God: but John was but his Instrument, and Messenger, and received all from him, for the carrying on that work he was sent to do; so that it's true of John, that his person and office was a true shining light in his place; but Christ, in his person and ministry, for as much as he was more then man, is that true light indeed, that gives light of himself to light­en the world: as if he had said there's not a man in the world but whatsoever light he hath, or good, under that notion, he hath received it from Christ. Indeed he is the very Soul of the world, upholding all things by his power, for his Elects sake, that they may be gathered to himself. But the Text doth not say, that he enlighten­eth every one in the world with a spiritual light, suffici­ent [Page 75]to eternall life and happinesse: if they will but mind it. There is something in the word lighteth, which had respect to the present time, noting some benefit given to the world, which never was before, according to Joh. 3.19. And this is the condemnation, that light is come into the world, and men love darknesse rather then light. As the present mercy, and benefit of Christs coming into the world (in his person, and immediate ministry, confirm­ed by his works of miracles) were a greater light to di­rect them, and lead them out of darknesse to God; so their condemnation was thereby aggravated in their refu­sall, loving darknesse before the directions of this true light. Besides, lighteth, is rather an outward light, a borrowed expression taken from a Torch or Candle, which have their use in an outward sense. And we know John bare witnesse of Christ in his person, and office unto which he was designed of the Father, in making him the Lamb of God, that taketh away the sins of the world: and he bare witnesse to this very end, that through his Testimo­ny all men might believe in him. Had the Apostle meant as they would have it, he would have put in more words, I think, and not left it so obscurely to that end they would build on: for whether this Text proves any such thing as Christs inward enlightening and quickening by his Spirit, in the souls of men unto life, is to me a great Question, though a clear truth from other Texts: for this light is said to shine in darknesse, but the darknesse comprehended it not; he came unto his own, but they received him not. The Jewes were counted his own, as being the only people of God, in profession, and Cove­nant, and yet they are accounted darknesse, in regard of their incredulity, in not receiving him; for where Christ enlightneth and quickneth spiritually any soul with his grace, all principles of rejectings and resistings of Christ and his word, are removed, and darknesse expelled: as light comes into any soul, darknesse goes out, it being nothing else but the absence of light: and therefore I think the Text is to be understood of the light of his per­son [Page 76]made flesh, his ministry and miracles, and all other means, which by his Authority are appointed to bring men to true faith in him, to salvation; as many as be­lieved in him, he gave power to become the sons of God, and not any other. And we know how the Apostles un­derstood the enlightening of the Gentiles, were by their Ministry, in Gods granting them repentance unto life, and turning them from the darknesse of paganisme, to the light of Christianity thereby as Scriptures teach, as hath been proved. The main objection of theirs against this sense is this, Christs person, ministry, miracles were not known to every man, therefore every man could not be lighted so. Answ. By World may be understood that part of the world where Christ was, and is made known by vertue of his word; Christ was in the world, and the world was made by him, and yet he was not in all parts of the world; and so he was in the world, and the world knew him not, cannot be understood of the whole world, for some did know him, who he was, and for what end he came into the world. So, it is said that Christ baptizeth, and all men come to him; here all must be understood of many in those parts. And so the Apo­stle saith, John was sent of God to bear witnesse of the light, that all men through him might believe: this must necessarily be understood with limitation, for all men did not know, nor so much as hear of John, for he bare this witnesse only in Judea.

Again they say,

That John bare record of his life and light, from which those works proceeded, and not of his person, and we know, say they, that his record is true, which proves thee a lyar, who saith he bare record of his person, manifest in the flesh, and the lie rests upon thee, untill thou prove it.

Answ. By this you may conceive that they deny the person of Christ, and so consequently Christ himself, as he is a Saviour for spirituall life and light, were not capa­ble of death, shedding of blood, undergoing the curse, and treading the Wine-presse of his fathers wrath, a sacrifice for [Page 77]sin, for the redemption, pardon, and salvation of sinners. Did not John bear record of his person, when he said to the people (as Christ came towards them) Behold the Lamb of God, that taketh away the sins of the world? Joh. 1.29.36. And John baptized him with water, and according to an immediate word and sign given of the Lord, he saw, and bare record, that this Christ was the Son of God, vers. 33, 34. And this is he of whom I said, After me cometh a man, which is preferred before me, vers. 30. And did John give record that he was a man whom he baptized with water, and talked with, and pointed at, and yet bare no record of his person? could he be a man, and not a person, the Son of God, and not a person, when he is said, to be the expresse Character of his Fathers person? Heb. 1.3. Thus you see in respect of his Divinity, and Humanity, he is called a Person: Adde that which I have said before, and then judge who is the lyar. The Jewes themselves, how malicious soever, could not deny his person, but they denyed that this just person Christ Jesus was the true Messiah, promised in the Prophets: and therefore they with bitternesse op­posed him, as a deceiver, a false Christ, &c. But Christ told them, If you believe not that I am he, you shal die in your sins. What He is this, and not a person? But enough hath been spoke to this, to discover their folly and madnesse unto all that are sober. His life and light, and person, is inseparable; but he is not any other­wayes a light, and comfort, and Saviour to lost sinners, but by his incarnation, taking mans nature, bearing our sins, satisfying offended justice by the sacrifice of himself, and hath obtained an eternall redemption for us there­by. And he that doth not believe in him thus, as the Scriptures hold him forth a Redeemer, by suffering in his own person, in the behalf and stead of lost sinners, for their eternall redemption, believes nothing at all of Christ unto eternall life, whatever other notions or fancies are pretended.

What these mens fancies are of Christ, what he is, and how he redeems, and saves sinners, who can certainly tell? They own not his person, his natures, his offices of Pro­phet, Priest, and King, as the Scriptures reveal of him, in the performance of that great work of mans redemption. What do these people understand, what Jesus Christ that came into the world (made flesh, and a curse too) to save sinners, is? Do they think that he was a meer light with­out a visible being? and do they think that he saves not by suffering, but by lightning, and with such a light that all have too? when we know, the greatest part of the world have no other light but the rationall understanding facul­ties of their own souls, which is able to understand some­thing of God, by the things which he hath made, and directs to do the things contained in the Law, and said to be a Law to themselves, &c. But is this little spark of reason (subject to error and vanity) Christ in them the Redeemer, which, when put in competition with Christ indeed, and the Christian profession of him is called dark­nesse, and a state of alienation from his life, through the ignorance that is in them, as hath been proved? Truely I fear that they believe no other Christ then the rational soul of every man, accounting that the pure nature they talk of, and the eternall word, uncreate, the same with God, and that every one is Christ in flesh. And although I know they will lie, as I have made it manifest, yet they will very hardly in plain terms deny this, which I sus­pect they hold. And we should have heard of many Christs amongst us before now, but for that Act against blasphemy, which they cannot get beyond. But I proceed.

The Lord Jesus saith of John that he was a burning and a shining light, which the Jewes rejoyced in, for a season, Joh. 5.35. which is to be understood of his ministry, as sent of God, to be the Prophet of the most highest, to pre­pare his wayes; and to give knowledge of salvation to his people, &c. and to give light to them that sit in darkness, and in the shadow of death, and to guide their feet in the way of peace, Luk. 1.76, 77, 79. So also Christ saith [Page 79]of his Disciples, and followers, that they are the light of the world, and commands them so to improve it, that others may be enlightened by them, that they may glori­fie God, Matth. 5.14, 15, 16. And yet all this light is to be understood of an outward dispensation by words, or works, to the world. So again, Christ is called the light of the world, Joh. 8.12. and he saith, I am come a light into the world, that whosoever believes in me, should not abide in darknesse, Joh. 12.46. Adde to this Joh. 3.19. His actual coming into the world in person, to exercise his ministry, and the dispensation of his mighty works, is to be understood of such a light that never was in the world before, which was visible, and convincing to men, as rationall and sensible creatures: and therefore, those that did not receive him, and own his person, in order to salvation, had no cloak for their sin, but were left without all excuse, he doing as never any did: this visi­ble light was the condemnation of those that refused it. And hence it is, that Christ speaking of his death to the people, said unto them, Yet a little while is the light with you, walk while you have the light, lest darknesse come upon you, while ye have the light, believe in the light, that is, in his person, and name, which is called light; for it was the same that Christ said should be lifted up, signifying what death he should die, and so the people understood it, as appears Joh. 12.34, 35, 36. &c. And in the same sense it was foretold by the Prophet Isaiah, 9.1, 2. The Land of Zebulun, and Naphtali, by the way of the sea beyond Jordan, Galilee of the Gentiles. The peo­ple which sate in darknesse, saw a great light, and to them which sate in the Region, and shadow of death, light is sprung up. Then to this, compare Matth. 4.12. to the 17. there you may see how the Evangelist applies that pro­phesie to the very person and preaching of Christ. When Jesus heard that John was cast in prison (he knew his work was ended) he lest Nazareth, and came and dwelt at Ca­pernaum, which is upon the sea coasts, in the border of Zebulun, and Naphtali; that it might be fulfilled which was [Page 80]spoken by the Prophet Isaias, repeating the same words, and then observes, That from that very time Jesus began to preach, and to say, Repent, for the Kingdome of hea­ven is at hand; and this Jesus thus preaching, is the ful­filling of that prophesie. By these quotations it is evi­dent as the light of the Sun, that his personall ministry, and mighty works, his Authority, commands, upon the earth, in fitting, and sending others to preach externally, is called the light of the world, which, all that refused and rejected, was their condemnation, And that those that believed and received, should not abide in darknesse; intimating, that all those that received not this visible ministry, acted by his own person and Authority, were in and under darknesse, and condemnation: and we know, what he be­gan, was carryed on by his Authority and commission, in the Apostolicall Churches, and hath made his pro­mise, to be with his Church, in giving them Pastors, and Teachers, and his presence to the end. Compare Matth. 28.18, 19. with Ephes. 4.12, 13. Now then I say, if the visible ministry of Christ, in the dayes of Christ and his Apostles upon earth, were the light of the world, then it is still, though not in the same persons, yet in their Au­thority, and writings, transmitted and derived from them; the Churches of the believing Gentiles being built upon the Prophets and Apostles, Jesus Christ the chief corner­stone, all the building from the beginning to the end is compleated by his Authority, and powerfull working, in the use of those means himself hath appointed, and re­vealed: once you see it was so, it remains so still, unless these bold pretenders to an immediate light of Christ to all men in the world can clearly prove by the Authority of Scripture, the time and age when this light of the world was repealed, if they cannot, I hope their lying mouthes will be stopped, and that they will cease deceiv­ing themselves and others.

Again, if Christ was the light of the world, by coming into the world in person, in the dayes of his flesh, as he was the Son of man, and that great Prophet Moses spake [Page 81]of, to our fathers, as saith Peter, Act. 3.21. A Prophet shall the Lord raise up unto you, of your brethren, him shall you hear in all things, whatsoever he shall say unto you. And it shall come to passe, that every soul that will not hear that Prophet, shall be destroyed; and by this Prophet he understands Jesus the Son of God, whom God raised, and sent him to blesse the Jewes first, in turn­ing them from their iniquities, vers. 26. I say if Christ was thus the light of the world, as I have cleared, and which our greatest Adversaries will be forced to confesse, if there be any light in them, then it will follow,

1. That John 1.9. is to be understood with limitation, and is not universall, to every man that ever was in the world; because Christ was not in all ages, and places of the world, in his person and ministry, and powerfull workings visibly. This is the condemnation, that light is come into the world, and men love darknesse rather then light: this is from the same pen, and must be under­stood of the same light that he calls that true light, chap. 1.9. By which words of John, 3.19. is evident, is to be understood of Christ himself, in person, as he was the Son of man, and the Son of God; see vers. 14.16, 17. This very discourse to the 22. verse, is a relation of what Christ himself spake, occasioned by that Question of Ni­codemus, ver. 4. God so loved the world, that he gave his only begotten Son, that whosoever believes in him, should not perish, &c. God sent not his Son into the world, to condemne the world, but that the world through him might be saved; and he that believes not in him, is condemned already: And then followes verse. 19: Which light is himself, then come into the world, as the former verses read, shew. And hence you may see, that this advantage the people of the Jewes had of Christs corporall presence amongst them, preaching the Kingdome of God unto them, was such a light as never was in the world before, and their not believing in this light was their condemnation; and for any now, not to believe in the very same person, the only Son of God, the true light [Page 82]of the world, both by his immediate person manifest in the flesh, and by his Authority and Spirit flowing from the same Christ, immediately revealed in his word, can­not be saved: and to have the light of Scriptures to disco­ver Christ that true light, what he is, and what he hath done for sinners, to bring them to God, and believes not in him accordingly, is the condemnation of all such. And these Quakers I have often observed, though in all their writings they quote this Text, John 3.19. they sel­dome repeat the whole words, but usually render the Text thus, This is the condemnation of the world, the light: Insomuch, that some that have adhered to them too much, have thought that there had been just such a Text indeed, but there is not: It seems themselves are sensible of the light which is said to come into the world, was another thing then what they intend, because they leave them out, as they are placed by the penman, and so put the words together, as may make some colour of an immediate inward light, which is in all, as if the light that is in all men in the world, is constituted of God on­ly, to be the condemnation of the whole world in the Text, when it speaks not of any light, save of Christs per­son and ministry, then really come and manifest in that part of the world, the Jewes lived in. A light for emi­nency superadded to all that were before him, as the Sun excelling the leaft Starres; and to love darknesse rather then this Sun of righteousnesse the light of the world, is the condemnation; but yet to be limited to that part of the world, where the light of Christ shines, through the benefit and use of the Prophets and Apostles discoveries only.

How shall they escape that neglect so great salvation, which at first began to be preached unto them? Heb. 2. Though it be true, that there is tribulation and wo, to every one that doth evill, both to Jew and Gentile, and Christian, yet as many as sin without Law, shall perish without Law; and as many as have finned under the writ­ten Law, shall be judged by the Law: and so those that [Page 83]refuse the light of the Gospel, that discovers the only re­medy, this is their condemnation: and a sorer judgement much more heavier then of Sodom and Gomorrah, or of those that sinned, and were punished under Moses and the Prophets. And that these depravers and contemners of the mysteries of Christs Kingdome, dispensed by Gospel Ordinances, in order to the enlightning, quickning, and saving of sinners, shall assuredly feel, if the free peculiar grace of God, through the blood of Christ, prevent it not, in giving them repentance and remission of sins; who have meerly out of their dark minds, through the malice of that old Serpent, fomented such blasphemies, against the glorious Kingdome and person of Jesus Christ, as Satan hath not had the boldnesse to suggest to the worst of men in former times that have been Christians, as very many of their own papers published abroad doe witness, and which some both of learning and fidelity have ta­ken the pains to give the world notice of. And the whole of this in hand, will witnesse them Impostors, and Apostates, that have departed from the Christian Doctrine of faith, and obedience, both for matter and manner, by denying the right Rule, and the true object, as the Rule reveals Christ Jesus the Redeemer of lost man, and the way and means appointed by Christ to convey the blessings of speciall grace, into the souls of men, unto eternal life, they have denyed, and reproached, as heathenish obser­vations, mens Traditions, &c. And besides their questi­oning the person, natures, offices of Christ, and so his Mediatorship in performing the work of our Redemption, by that one sacrifice of himself upon the Crosse, making peace, without which person, natures, offices is not any thing yet done to the salvation of mankind; our faith is in vain, our worship in vain, and we must all die in our sins, and yet they tell us of a Christ, and a true light of the world, and of the blessings of the new Covenant, namely, the Law of the new Covenant in the heart, the free grace of God, that hath appeared unto all men, &c. and by all this they understand no more then [Page 84]the light in mans soul, which every one in the world hath, more or lesse, that is in the dark, dead, polluted state of corrupt nature: and this light they say, is the true light, and of the pure nature of God, that being loved, and heeded, leads out of darknesse to the know­ledge of God, to eternall life, though they have not the use of Scriptures; and this is the eternall Word, the everlasting Gospell, the Light which gave forth the Scri­ptures, and the Judge of the world, and the Kingdome of heaven within, and the Law of the new Covenant, Christ within, and I know not what, and that this Christ, this light, this Gospel, this Scripture within, this perfect law of the heart, may be the better heeded a­mongst people, they render the Scriptures a dead letter, the ordinances of worship but outward observations, which the kingdome of God is not in; and the Ministers they render more odious then a few words will expresse, though the office and function more honorable then any other calling amongst men; and then urge them to cease from all their own works, of hearing, praying, reading, &c. and from all that knowledge got from the letter, and carnall teachings of mans wisdome, as they call it, they bid them be dead to all these, and then they shall be in the way to be taught of God, and lead on to eternall life and perfection.

All you that are Christians, and know any thing of the things of Christs Kingdome, may run, and read that the very height of their attainments and perfections endea­voured after, is nothing else but downright Apostasie, putting darknesse for light, and light for darknesse, who out of a blind zeal from that very mistake forsake the Lord, and those helps and means himself hath appoint­ed to lead men on in the wayes of light and life; and chuse their own delusions, untill Satan captivate them at his pleasure, who hath suggesfed, and fill'd their hearts with all those abhorred lies, as you have seen, which fall down flat before the simplicity of truth, as the Scri­ptures teach, as Dagon before the Ark of God, as in some [Page 85]competent measure hath already been discovered. But to return to the text in hand, let us now examine things fur­ther. The substance of what I have writ, hath been to shew how Christ is the light of the world, and by what wayes and means he communicates the true light of spiri­tuall life, to the saving of the souls of sinners; and with­out which ordinary wayes and means himself hath design­ed to that end, as his words and holy Ordinances dispen­sed accordingly, not any can be said to be lightned by Christ, as the Text intends: and they must confesse, it can­not be understood in a universall sense, that Christ light­neth every man that ever was, is, and shall be in the world from the beginning to the end: for there is a great part of mankind that come into the world, and go out of it again, that never had so much as the use of reason, as In­sants, and fools; nay, some never were lighted with the light of nature, as those that are born blind, and there­fore reason doth force them to put in some limitation: why not that which I have contended for? seeing it is so much agreeing with the light of other Scriptures. The state of man in corrupt nature, your selves consesse, is darknesse, which is the state of all the heathen, and unbe­lievers every where. And then again you say this light is from Christ, and is not common to man by nature, it is the great gift of God, his Grace that hath appeared un­to all men, and teacheth all that are guided by it, as in your Answ. Tit. 2.12. Now say I, if it be such a light of Christ, that is not common to men by nature, but a gift of Gods Grace that (in the Apostolicall Churches) hath appeared to all men by the preaching of the Gospel, the word of Gods Grace, as they quote, then it followes that them­selves restrain the Text to the same limit and sense that I have cleared: for by this in Titus, they have explained what their sense is of the other; and this of Titus is spo­ken of the Doctrine of the Gospel, which by the grace of God was manifested in those times and places writ unto by the preaching of the Gospel, the rules and directions contained therein, so teacheth all men, every where, as [Page 86]in particular by his Epistle he had instructed them: as the particulars instanced in, is obvious, to any indifferent eye that reads the Epistle. And therefore against their wills, you see sometimes they will speak truth, though they intend not the truth, but a shew of countenancing their error, because here they find the word All, which proves not a universality in that place, as themselves dream, even while they say this light is the gift of God, his grace to all universally, and yet say is not common to men by nature, for man by nature is darknesse, and hath no light in him, &c. then it followes that by the gift of Gods grace, which all men in the state of nature are en­lightned withall, is common to all by gift, that are but in the state of nature; and wherein doth this differ from that which you say, that it is not common to men by na­ture? what is the nature of man in generation, but the gift of God, distinguished from the nature of all other sensitive living creatures? Is not the rationall soul of man common to men by nature? and yet is Gods created gift in common to all that by nature are born alive in the world; and what ever all have by gift, is of grace in a true sense. But what is this to the light of Christ, to en­lighten and save the world, when this gift, as to the end of saving, is peculiarly limited and intended to them only that upon the discovery and tender of his person and me­rit, believe in him to eternall life, Joh. 3. And this dis­covery of his person and merit, knowes no man, but by the only ministry of the word of Christ and the Apostles, as hath been proved. We usually understand what gift is common to all in the state of nature, that is a common gift in all by nature, not excluding the God of mans na­ture, from whom all good givings come to the Sons of men.

But it remains still to prove that Christ is given for light and salvation in common to all universally, so that eve­ry one in the world may be saved by him that will, and that this light of Christ is nothing else but the writing of the Law of God in the heart, which the heathens in [Page 87]some measure all have, and doth shew; amongst whom Christ is not so much as named, much lesse-known to eternall life: This is life eternall to know the true God, and Jesus Christ whom he hath sent.

Doubtlesse, the Spirit of God in Scripture puts a diffe­rence between person, and person by nature, we that are Jewes by nature, and not sinners of the Gentiles, &c. Gods Covenant and promises to the Jewes Nation, and their ingaging to service, and worship, according to Gods lawes in writing, gives them peculiar advantage by na­ture, from the rest of the Gentile world they were sepa­rate from, by an externall forme of Religion, and pro­fession of the true God, which I conceive holds still of the visible professing Church of Christ, that externally at least worship God in truth, as the writings of the Pro­phets and Apostles teach. And besides in the visible Church that have the same means, and Covenant of pro­mise, and God nigh unto them, the distinguishing grace of God makes a difference. Many are outwardly thus called, and yet but few elect and chosen to salvation. Ja­cob and Esau in the Church by nature, and yet the distin­guishing will and pleasure of God made them to differ, his free love to the one, and not to the other, before they had done either good or evill. Not in him that willeth, and runneth, but in God that shewes mercy: mans dili­gence is his duty, but Gods blessing to mans diligence is Gods free mercy: but now their opinion of a sufficiency of universall grace to all in Christ, that leads out of darknesse to eternal life, as the Quakers do, as hath been shewed by their own Papers under their hands, destroyes Gods di­stinguishing will of his purpose and good pleasure ma­nifesting his mercy and love to whom he will, because he will, and not to others: not only in respect of the end, but of the means subservient to the end: hence comes free will to be saved or damned: which these men cannot e­vade; for if every man in the world hath a sufficient light of Christ, to lead out of darknesse to eternall life, if they [Page 88]will but heed it, &c. then it followes that all men may be saved that will; unlesse you say, that that condition of loving and heeding this sufficient light in man, is not in the power of man, but is the speciall grace of God, given to whom he will, upon choyce; but you cannot say so but you will destroy your main principle, which is uni­versall, and must be urged every way sufficient to eternal life and happinesse, or else to what purpose is the pres­sing of this light to all, if all have not a power to im­prove it up to that very end of happinesse. That there is such a light and power in all men, that shall leave them without excuse, and being improved to the utmost, shall not only mitigate the Torments of hell, but be a means of enjoying many blessings in this world, and the way and means of renewing, quickning grace where God gives his word and ordinances to any, is easily yeelded by men of sober judgement; but to say as you, that all men in the world have a sufficient light in Christ, to lead them out of that corrupt dark state of nature, to eternall life, and have power in themselves thus to improve it, if they will. This text, Joh. 1.9. falls short of the proof, or any other Scripture whatever; and therefore to be rejected as a fan­cy of mans vain mind meerly. And do but seriously con­sider what wicked errors this one principle of yours runs you upon, point blank to plain and evident Scrip­tures.

First, you have in favour of this, fancyed such a light in every one, that you sometimes call the light Christ the Law of the new Covenant, the counsell of God in the secret of the soul, that Spirit of Christ which con­vinceth the world of sin, and Christ the light of the Gen­tiles; all which as you apply them to every man in the world, have been confuted, and are most pernicious errors, which the Scriptures oppose.

Secondly, hence you perswade all men to cease from all outward means of light, and onely attend upon the light within, and to wave all outward worship in holy [Page 89]observances according to Scriptures, and only obey the commands of the light, and commands of Christ within, though inconfistent with the Scriptures never so much. For that which I call the word and ordinances, namely, the holy writings of the Prophets and Apostles, and the ordinances of holy Worship, which have their institution and foundation from the Spirit of God, speaking and moving what they writ; These things you say is but the letter, and traditions of men, as in the latter end of your answer to this fourth Question; besides your fre­quent reproaching these things in most of your papers that fly abroad; I have made some discovery already, and what means all this, but that you judge the light of Christ to all is sufficient alone to life eternall?

Thirdly, hence it is that you have fancyed a more spi­rituall Christ, then Christ that was made flesh by incarna­tion, who was truely God, and truely man in one person, and offered himself a sacrifice to God, to reconcile sin­ners to God, and preached peace to them that were neer, and afarre off, &c. Because this Christ, this person, this sacrifice, and the ends thereof, are not known nor heard of to all in the world; so that rather then you will put a limit to this Text, Joh. 1.9. which meerly the strength of fancy hath taken up, you will invent another Christ, that will make the Text hold to every man, and that is no other then the rationall soul of man corrupted, which indeed is called the candle of the Lord, but no where called the Lords Christ, in whom we have redemption through his bloud, &c.

Fourthly, hence you have fancyed an universall free Grace of God to all men in the world equally alike, and a new Covenant to all men in the world; and this light is that Grace of God, and the blessing promised in the new Covenant, Heb. 8 and these universalls cannot be with­out the other of universall redemption, though they say little of it, because that Christ they have in their fancy, was not capable of shedding blood for any such end. And [Page 90]why not a universall salvation as well? inasmuch the one as the other, but that men will not besaved, notwith­standing they are redeemed, and renewed with saving grace by vertue of Redemption, and the new Covenant. But do you think that this is all which the Scriptures teach, as touching Redemption by Christ, the free love and grace of God, bestowed on men, as they are blessings of the new and everlasting Covenant, which stands in re­mission of sins, and in the giving of his Spirit to renew, and sanctifie and soften the carnall, old, hard, and rebelli­ous heart of man? I say, doth all the mercy and grace of God through Christ amount to no more then so, as to depend upon the will of man, resisting, or not impro­ving what God intends to their eternall happinesse? If all men have new hearts, and the Spirit, and pardon of sin, by vertue of the new Covenant, what can hinder the sal­vation of all? Or what is it that makes this great diffe­rence between one man and another, if the Grace of God according to the new Covenant, makes all equall at first? What is it, or who hath made thee to differ from another man? I pray you answer, in whom doth the election ob­tain it, for that some believe, and others not? You talk of the children of light, unto whom saith is only given; but why should you make any restriction amongst men, if all have Christ in them, and have the Law of the new Covenant writ in their hearts, as a blessing thereof? What should hinder the salvation of all, that have this superna­turall Grace? will the Lord condemn any that have the light and life of reall grace, and forgivenesse of sins by vertue of the new Covenant, which you apply to all in the world? If all that come into the world have a suffi­ciency of Grace, to lead out of darknesse to eter­nall life, then what need hath any of converting regene­rating Grace? Or what need any pray for the Grace of God, to convert and turn them to God, if they have it in themselves as they come into the world? Do you think, or can you believe that those promises of giving Gods [Page 91]Spirit, a new heart, and of putting his fear, and writing his lawes, and circumcising the hearts of the Fathers and children, to love the Lord with all their hearts, and send­ing his Son to blesse his people, in turning them from their iniquities, and to give them repentance and remission of fins, is performed to all in the world?

I pray you consider, and do not wilfully forsake your own mercies, in the resisting of that truth which by this time you cannot but confesse in the secret of your souls, and stand convinced in your selves, that your foundation is meerly the mud and sand of a deluded fancie: See what absurdities you plunge your selves into, besides the denying of the Scriptures for a perfect Rule of faith and obedience, and all other means of working Grace that God hath appointed to that end. And in your denying the Authority of Scriptures for a Rule, you have weak­ned the seeming strength of this Text, for if it be not a Rule of faith at all, then not in this particular thing; and then what remains to colour over your main princi­ple, save only your private fancies, under the pretence of the Spirit that gave forth the Scriptures, as if the same Spirit would crosse and contradict it self so notoriously as you have seen: and thus by laying another foundation, besides what the Apostles preached and practised in the Christian Churches of Christ, hath runned you out of all truth, which the Scriptures teach, and which the Saints in all ages since have professed and witnessed with their dearest blood.

I confesse the Church of God hath been troubled with men of perverse minds, that have forsaken the truth, and fomented many of the same erroneous opinions that you center in, as universall Redemption, universall grace, freewill, justification by works, falling finally from grace, yet the Authors of these errors use to be more sober and rationall in their inferences and practises concluded hence, then you of this Generation, they still urged the use of all out ward helps and advantages, as to Christian practice, [Page 92]both to God and man, according to the rule of the word; they professed the word for the rule, though upon mi­stake they were forced to pervert it; the opinions being so point-blank against the evident light of Scriptures, as hath been made to appear by able pens, in all times and places against them. But the improvement of the same things as touching your selves, is most desperate and Dia­bolicall; talk of a sufficient light and grace in all, to be saved, and then discourage from the use of Scriptures, ministry, ordinances of Religious Worship, &c. bid peo­ple mind the light, while they do what they can to put it out, even that which they have received by the blessing of the Lord, in the use of Christian education according to Scriptures, as if all that any man receives from the Lord, in the use of those means himself hath undoubtedly ap­pointed and commanded, were inconsistent to the light within, when all impressions of the light of Conscience, as it is Divine, is attained by the blessing of the Lord, in the use of the Scriptures, and Scripture ministry, as hath been spoke to. Then to make this light in all, Christ the eternall word, the Law of the new Covenant, the Spirit of God, which was promised to be sent, to convince the world of sin, &c. Who ever fancyed such prodigious blasphemies before now, which your papers stink of? You have questioned the light of Scriptures, the light of Christs person, and ministry, and Authority, you have questioned whether there were a written word of God, a person, natures, and offices of Christ, and have upon the matter made that lit­tle spark of the light of reason, corrupted, which is in meer heathens, the light of Christ, who according to promise, is called the light of the Gentiles, as if that light, which is in all that know not God, nor ever heard of Jesus Christ, what he is, and what he did, was the ful­filling of those promises and prophosies. What use is there of such promises and prophesies that all in the world have had the performance of from the beginning of the world? but the holy Apostles understood those promises [Page 93]fufilled only to those Gentiles that were enlightned by Christs word, to believe in his name, and to submit to his Lawes revealed; such Gentiles only were built upon the Prophets and Apostles, Christ the chief corner-stone, all others were without Christ, Aliens from the Com­monwealth of Gods Israel, strangers from the Covenant of promise, and without hope, and without God in the world. These things are so plain, and have been so cleered against you, that you will be left without all ex­cuse, if you resist such evident light; and be ashamed e­ver to talk of Scripture more, if your Consciences be past feeling, that you can oppose the light and Authority of Scripture without fear. The truth is, you are so intoxi­cated with this notion of Christ lightning all immediate­ly, and so bewitched in your minds, touching the man­ner of working it, that you preferre the light common to all in the world, and the discoveries thereof to eternall happinesse, before all the light of Christ, which by his Spirit he hath discovered unto any, by the writings of the Prophets and Apostles. But without any doubt, all this is, because you have no light in you.

I have gone beyond my intended bounds, though I have not done my intended work, which was, to go through all your Answers to my ten Questions; but for want of my Papers, which you detein from me against your pro­mise, and that civility I presumed upon, in you when I sent them, without keeping a Copy by me, as I told you. And indeed, fearing that I shall be too tedious to the Reader, and to my own occasions, I have thought good to publish these, as judging them necessary, not only to forewarn you to flie from the wrath which is to come, but also to admonish my friends more timely, and to informe those of weaker judgements, to prevent their running into these damnable herefies; while your selves some of you, are compassing the earth, to make Proselytes, and to seduce them into these snares of Hell below.

And because I know delusion is very strong, when it is inflicted in judgement, for former coldnesse, out of which I fear your obstinacy in that Gulph of Apostasie that you are involved in, will rather prompt you to defend and excuse, or deny what I have charged you with (and endea­voured to convict you of) Therefore though out of the same Spirit you writ to me before, you be moved to the same envy, malice, lying, censures, railings, judgings, in your return, as I see you want not for impudence to face out any thing, to asperse and make odious those that are farre better then my self: yet I know that my record is on high, that out of the integrity of my heart, and measure of light received I have writ what I have published; and am resolved to be more vile, fith it is for God, and the sal­vation of poor souls entangled under this dark tempta­tion, presented under the specious pretences of the Mini­sters of Christ. What civility or Christianity can I or a­ny expect from those that have denyed the holy Scriptures as to that end they were intended, and reproached the or­dinances and Institutions of the Lord Jesus, that Scrip­tures teach, under the notions of heathenish worship, and traditions of men, outward observations, inconsistent with the kingdome of God? which reproaches reflect up­on the Author and Inspirer of Scripture appointments, which is the spirit of God; and to be reproached by those that are the reproachers of God and his worship, while I am defending him to my power, will be my Crown and honour, when confusion and shame shall stop the mouthes of his malicious enemies.