the invisible things of god brought to light by the revelation of the eternal spirit who was an ey-witness of the wonders of the lord in the beginning : wherein is declared the felicity of all things in the beginning and the sad estate of all things after the transgression ... / by francis howgill. howgill, francis, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the invisible things of god brought to light by the revelation of the eternal spirit who was an ey-witness of the wonders of the lord in the beginning : wherein is declared the felicity of all things in the beginning and the sad estate of all things after the transgression ... / by francis howgill. howgill, francis, - . [ ], p. printed for thomas simmons, london : . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- apologetic works. revelation. inner light. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the invisible things of god brought to light by the revelation of the eternal spirit who was an ey-witness of the wonders of the lord in the beginning . wherein is declared the felicity of all things in the beginning ; and the sad estate of all things after the transgression . how all the reformed churches , so called , in christendom are yet in the apostacy . the estate of the true church before the apostacy , and her state in the apostacy ; and the glory that shall appear after the apostacy . by one , who believes , god will shine out of sion in perfect beauty , again , after the dark night of apostacy , called francis howgill . the light of the moon shall be as the light of the sun , and the light of the sun as seven days . and he will destroy in this mountain , the face of the covering cast over all people , and the vail that is spread over all nations , isai. , . london , printed for thomas simmons at the bull and mouth near aldersgate , . the epistle to the reader or readers ▪ to the upright hearted reader , in all the regions of the earth wherein this may come , who have walked in the thick fogs and mists which hath arisen out of the botomlesse pit , which hath been raised up since the transgression , which have dimmed your eyes & hurt your sight , so that you could not behold , the pure celestial being , nor him that dwels in it , whose presence gives life , nor any thing within the vail , because the vail hath been spred over all nations , and it hath been so thick that it hath been hard for any to rent it , and the night of apostacy and darknesse hath been so long , since the woman fled into the wildernesse , and since the man-child which was born , hath been caught up to god , that few or none for this many ages past hath come to see the end of the night , but hath mourned without hope , and few or none hath seen or hath been able to discerne the time of the womans return out of the wildernesse again into which she fled , and few or none hath seen to the end of the times after which shee should return , and mens sight in the apostacy hath been so dime , and in the vexation , that when the man-child , which was caught up unto god , would appear again , few hath had faith to believe , or sight to he hold him , or an understanding to deserne of the times ; but praises be to the lord god everlasting , who hath opened , is and opening the windowes of heaven , and showring down his wisdome as a mighty rain , & his knowledge as the morning dew , and an understanding is pouring forth , as the water out of the bottles of heaven & as the water spouts , so that ages , times , things , daies and years is measured and seen . and him that was before all things is beholden , by whom all things was made , who hath been , as in a far country , all this long night of darknesse , but the time is fully expired and now is he returning , and his appearance is as a morning without clouds , as clear as the sun , and as pure as christal , and now is he scattering the clouds , fogs and mists , as with the east wind , & his pure breath clears the air , and by his arm which is mighty , is he renting the vail of the covering , according to his promise , & revealing himself in his naked glory , that the solitary may rejoice , and the feeble may be comforted , and them that have erred may come to a good un-understanding ; what i have writ thou must read me onely in that which is invisible and eternal in thy self , else i am sealed from thee , my words are a riddle , and although the the dreamers of this age in the apostacy say , imeditate revelation is ceased , and not to be looked for ; yet i must needs bear my testimony against them all , for what i have here written i neither received of man , nor from man , nor books , nor other words , but by the eternal spirit , who saw these things , and was an eye-witness of them , and god through it hath revealed them in me , and to me , that i might beare my testimony of the hidden things of god which are eternal although i have made use of the scriptures ( and the saints words , and cited some ) it is not for my sake , but thine who reades , that so every truth may be confirmed , by . or . witnesses ; if thou wait to know and find the key of david , who opens in what i have declared , thou wilt see the state of things before the fall , and after the fall , & how all men in the fall have corrupted themselves in all administrations , thou wilt see the state of the church before the apostacy , in the apostacy , and what shall be after the apostacy , and if thou cannot reach into the things as they are declared , judg them not before the day appeare in thy selfe ; for till then , they will be obscure to thee , but as it appeares in thee , thou shalt bear me witnesse that these things are holy , faithful , and true , and hath and shall be fulfilled , in that which is immutable ; i bid thee farewel . f h. the chief particulars , or heads in the ensuiug discourse treated upon , aud opened by the spirit of the lord , who was an ey-witness unto these things . . the work of the lord declared which was in the beginning , when the word was with god , and man in the image of god. . although the heavens and the earth were created , and all things therein finished ; yet the world was not begun , that lay in wickednesse , which the devil is the god of ; neither was christ the mystery hid , nor the lamb slain . . the understanding may read the wisdom of god in a mystery , and also may see the sottish doctrine of the apostates . . an objection answered . . another objection answered . . how peace , joy and delight possessed every thing that god had made ; how every thing which he had formed glorified him with one consent in the beginning . . how man lost his state and dominion and unity with god , and all the creatures , and how the lamb came to be slain , and the world that lay in wickedness came to be framed in man after the tempter entred ; how endless misery can in upon all , after the transgression . . how sin entred into the world , and death by sin , and how man is dead while he lives ; and all is dead works that he acteth , and the state of all the sons of men , and their works may be seen in the fall . . . objections answered about this particular . . self righteousness , deeds of darkness also , and dead works , and are to be condemned also , and man who acteth them in the fall . . an objection answered , as to the present state of the ministry of the nations , their practice and their worship . . an objection , as to the churches so called and their worship in the nations . . the dark and blind doctrines of the ranters denyed . . an objection about reading the scriptures and conforming to the outward practice of the saints in former ages . . how all men upon the earth in the degeneration & in the fall have corrupted themselves , and have been idolaters in every administration , being gone from the life and power of god in themselves , and having lost the power of god , man can neither worship , honour nor obey god aright . . a few words to that which is called christendom , who professe christianity . . something about water-baptisme , to both priests and separatists . . something about rome in the apostacy , and all their worship in the degeneration . . the protestants or reformed churches so called , not yet come out of the waters nor from under the beasts power . . the presbyters and independants are yet under antichrists reign , in the apostacy , and have among them yet the attire of the whore. . how the woman that travelled in birth , who was clothed with the sun , and brought forth the man-childe , fled into the wilderness , when the dragon had power , and the man-child was caught up unto god. . how the woman comes out again , and when , and he that was caught up unto god , descends again , and appears again to take the rule to himself , and how he makes war with the dragon , and all the apostates , and overcomes them . . how the glory of the lord shall appear after the apostacy greater then before , and the ministration into which them that follow the lamb shall be brought , shall be more spiritual & celestial then before ; for that shall appear in which all visible types and shadowes ends in , and shall be the last that is to be expected by the sons of men , the sight of which hath appeared which yet cannot be uttered . what the day of the lord is , and to whom it hath appeared , and how it is seen , and discovered . what it is , and what it will be to the wicked , declared . . what it is to the righteous , and how he appears to them , and whether we are to look for it while in the body , resolved . . where it doth appear , and how it cometh , and how it is to be looked for , declared . . what the spirit of the lord is , and how it comes to be received , which discovers the the things of god. . how the spirit of truth worketh , and operateth in them who are convinced , and yet have not obeyed it , shewed . how the spirit of the father worketh in them who hearken to it , and are in some measure made partakers of its power , shewn . vnto whom the spirit of the father bears witness , and seals assurance of the fathers love , and of justification with god , declared . what the grace of god is , which is free , and to whom it hath appeared , and where all is to wait to receive it . whether all have received the grace of god or no , and whether it be a sufficient teacher in it self , demonstrated . some objections answered . a word to the wise men of this world who are glorying in the sound of words . also another to them who are glorying in outward appear ances , and worshipping visible things in stead of the life . the kingdome of god and his christ declared , in some measure as it is revaled by the spirit , what it is , and where it is to be waited for , and how it comes to be revealed in them that believe . divers objections answered . the work of the lord declared , which was in the beginning , when the word was with god , and was the fathers delight , and man made in the image of god , and lived in the lambs power , and he was mans life , and this was before the transgression of these declared , as god hath manifested them by his spirit . in the beginning was the word ; and the word was with god ; and the word was god ; the same was in the beginning before the foundation of the earth was laid , or the hills were framed , he was with the father , and was the fathers delight , and he delighted in the father , and the father in him , then did the morning stars sing together , and the son of god shout for joy . in the beginning were the heavens created and the pillars theref set ; & the earth was framed by the power , and all things both in the heaven and in the earth were created by the power , gods son ; every beast of the field , every fowl of the heaven , and the decreed place for the sea was broken up , and all things that moveth therein were created by the word and by the power , and man was made by the power , and in the power , and he was the image of god ; as it is written , in the image of god created he him , male and female created he them , and he had dominion over all the works of his hands , over every beast of the field , which were created by the power , over the serpent , among the rest , which was created by the power , and was good , as he was made in the power ; and by the wisdom they were all brought forth , and man made in that wisdom that brought them forth , who was better then them all , and was made partakers of the power and of the wisdom more then them all , and by the wisdom called every thing as is was in its nature , so named he everything , and the dominion he had was in the power over all things , over all the creation of god , which was good , and the earth , and all things that are therein , the tree of knowledge good , that stood in the garden also , but not for food ▪ so these be the generations of the heavens and the earth , in the day when god created them they were all good , made and created by god , in the power eternal , which is good , unchangeably good , without variation , and the unchangeable power , in which and by which they were made , moved in them all , and they all received vertue and power from the power , gods son ; and the power moved in them all , and shined through them all , and ran through them all ; and they were all to abide in the covenant , in which they were made , and not any to move or act without the power , but only as the power which was the life of them all moved them and acted them , and so goodness possessed them all ; for all was partakers of the goodness of god , and it was the life of them , and they were none of them to move nor stir , but as the life of men , the power by which they were created , moved them , which was gods son : the heavens and the earth were finished , and all things that therein are , and they were all good ; and this saying was true then , which was spoken by christ the power , many generations after , i in them , and thou in me , and all was perfect in one , the father was in the power , the power was in the father , and all the creatures in the power : now was the father glorified ; now was the son glorified , now was man in dominion , in power , crowned with honour , lord over all the works that god had made , in the power ; and now the whole family both of heaven and earth bowed their knees to the lamb , to the power , and this was then fulfilled , at the name of jesus every knee shall bow , both of things in heaven , and things in earth ; and his name was now the word of god ; and this was in the beginning , and the word of god is the power of god : and now both the celestial bodies and terresterial bodies were all subject to the power , and all the works of the lords hands were finished , and he rested , and all , both things in heaven and earth rested in the power , and all kept holy-day and rejoyced . though the heavens and the earth were created , and all things wrought and finished , yet the world was not begun , that lay in wickedness , which the devil is the god of , neither was the power , which is christ , the mystery hid , neither was the lamb slain yet . now after all was made and created , and were good , and blessed , and indued with power , life and vertue , according to the purpose of his heavenly will which is eternally pure , yet was not the lamb slain , nor the mystery hid , which is the power , wch is christ ; for what should slay him , or what should hide him ? he that reads let him understand ; this that i speak of , cannot be reached unto with that wisedome that stands in time , which was not in the beginning with god , that is shut out , but the wise in heart shall understand knowledge , and the prudent shall know what hath been in the beginning , and of his wonderful works in the dayes of old , and of the mystry which was before the world began , when the lamb was in glory , the son in glory , christ in glory , the first born of every creature , and was born before the world began , he that hath an ear to hear let him hear ; when all that god had made and brought forth by the word , by the power , was blessed , and stood in the power , then did the lamb sit in his throne , then was he the delight of god , and god in him , and all that was made by him rejoyced in him , here was love , here was glory , here was purity , unity and a sweet harmony , joy , peace , love , eternal life , gods power ran through all ; all was good , christ was not now hid , he shed himself abroad , and all things was partakers of his power in which they were made , here was happinesse , blessednesse , joy , dominion , everlasting and eternal felicity , innocency , purity and perfection , and man in it , god in it , the lamb in it , man in it after his own image , the mystery of godlynesse was not hid , there was nothing to hide it , or overshadow it , no vail , no covering , but righteousnesse was manifest , and was the covering of all , inocency , the cloathing of all , purity the robe of all , and life the dwelling place of all ; and all the works of his hands rested with the father , with the lamb , with the word , with the power , with christ in glory , with the father , in the etenall glory , whereby all was upheld , in purity , unity , harmony ; answering the pure will of god , and man had power to answer the will of his maker , which he received from god the father of life by the power in which he was made , and to abide in the will of god for ever , and herein he and all things in heaven and the whole family thereof , and all the holy host of god bowed to the lambs power , and he reigned , & the angels were subject to the first born of every creature , before the angels or before any thing was made , he was ; his age who can declare , or his generation ? his age runs paralell with eternity , with immortality , and came from the eternal womb , & from the bosome of the father , where he is , even where he was before the world began ; he that reads let him understand , now the power ruling in all , and over all , all was in peace , and was blessed . now the angel stood in his power , moved in his power , and all the celestial bodies went in and out at his command , and moved not , nor stirred not , but when he moved ; & this was then fulfilled , let all the angels worship him , and so they did , reverenced him , were subject to him , sang and rejoyced in him , triumphed in in his power , and all the holy host moved at his command , and marched on in his strength to performe his will , & to accomplish his everlasting purpose , and to fulfill his eternal decree , and gave glory to him who sate upon the throne of righteousness , and judged in righteousnesse for ever , and ruled in righteousness for ever , there was joy in heaven , the father rejoyced , the son rejoyced , the angels rejoyced , the morning stars sang , the the sons of god shouted for joy , the holy host gave praise , and all praised in the firmament of his power , in which they stood , moved , walked , lived , and accomplished the pure perpetual & eternal decree of their maker , moreover , the terrestrial bodies were all subject to him , he reigned in all , over all , moved all , gave life to all , and was the life of adam , of the male , and the female , and then was this fulfilled , even then , which was spoken in time , though by him who was before all time , who was the life of all things ; i say he lived then , and because he lived , man lived also , for he was his life ; now christ the power reigned over all , and all in the lambs power were subject in a sweet harmony , answering the pure will of their lord , their king that lived for ever , who was upon his throne in the heavens , and now his kingdom was over all , there was joy in heaven , there was peace on earth , the good will of god was done ; in earth as it was in heaven . oh beautiful , oh glorious , oh comly , oh admirable , oh incomprehensible was the glory , my tongue can not expresse , and time would faile me to declare the eternal exellency which god hath revealed by his spirit , and that which i see is not lawful now for me to utter ; now was no mountaines nor hils to hide the mystery , but it shined upon all , in all , over all , and above all , was not hid ; as i said there was now no hiding place that could or did overshadow the mystery of godlinesse , for the eyes of all things looked upon him , whether celestial or terrestrial , and all and every thing according to its kind rejoyced in the light of his countenance , and of his power was glad , and gloried in him , for then there was not an other ; he that can hear let him : now the earth rejoyced , and the floods clapped their hands ; now the great deep smiled , & all things that was therein , the springs thereof laughed which flowed forth as though they had issued out of a womb , now every thing that had breath & lived , praysed the lord ; neither was there any thing but bowed and submitted to their maker ; and he lord and king over all , yet in eternal glory : yet let the wise in heart understand , this was in the beginning , and though it was in the beginning , yet this was when the heavens and the earth was created , and all things that therein are , even then the lamb of god was alive , and the son of god glorified with the father , and man in happynesse , and in pure perfection , without sin in inocency : for nothing that was nocent or hurtful had yet appeared , neither was there any such thing in all that god had made . here the wise may learn , and they that have a good understanding may read the wisdome of god in a mystery , and also see the darke sottish doctrine of the blind apostates , who have lost the power , and are keeping people ignorant of the mystery of god. now this hath been a common doctrine , and received to be orthodox , and as they call it authentick , that while we are in this life , there can not be an overcoming of all sins nor no expectation of it in this life ; and their main ground hath been this , because we have natural bodies . now i say , had not adam a natural body when he was in purity and perfection , in innocency , in paradise , in the garden , yet was this any hinderance to him to answer the will of his creator ? no ; for as the soul , spirit and body was moved by the power out of which power he was not to stir , then i say he had ability to perform the will of his maker in the body , for as he was created by the power in the inward man , that led about the natural & earthly or outward form according to its will , which will was pure , and kept the body acting in its place in the power , for then i say all was good , for the celestial power in which he was made , moved the whole man according to its will , and while he stood in the power , he was in innocency , and purity , and without blemish , & in the power was his health and peace , and he knew no evil . ob. but some may say , what is this as to the confutation of the doctrine which hath been taught , as to the freedom from sin in this life ? ans. this declares that there was such a thing in being , to wit , a natural body , and an earthen vessel , and yet without sin , as he stood in the power ; for the earthen vessel was good , as all the rest of gods creation was in its place to serve the power , as the rest of gods creatures did in the beginning , and who ever comes to know that state again , may come to glorifie god in soul , body and spirit , though in the body , in this tabernacle ; but take their own phrase for the clearing of the thing , not to be freed from the committing of sin in this life , i say in the corruptable life , or the life of unrighteousness , which may be properly called death , there is no freedome from sin , neither of soul or body or spirit , but who comes to know regeneration or the life of men , in which adam was created in the beginning , in that incorruptable life , there is no transgression , and if he live in man , the body is dead because of sin , and i know none who have preached any other 〈◊〉 life , who hath spoke by the spirit of god , in which freedome from all sin is obtained , but onely the life of christ , and whosoever comes to know the lord from heaven , who ruled over all in the beginning , and was the life of all , and all moved in his life , before the fall , whether they were things visible or invisible , & that same power or life of christ , the lamb of god , who was alive then , if he live in man , & man come to be guided by his power , as in the beginning he living in man , the soul and body and spirit being quickned by his power , and raised from under the bondage of corruption , then death hath not power over man ( but life ) and because he lives in them , they live also , their souls to praise him , and their bodies and the members thereof to be servants of righteousness , and so that unbelieving doctrine of the world is turned into the pit , and truth is set above it . object . but further it will be objected , that our bodies are not like adams , in innocency , we are in the fall , and therefore we say they hinder from being freed from all sin , and ever will , while upon earth . ans. that the naked truth may appear to them that seek after true knowledge , i answer freely , that i grant that the soul lies in death , and the creature is subject to vanity , and the whole creation groans in travel and in pain , and waits for the manifestation of the son of god , and the redemption of the body ; and in this state is all mankind upon the face of the whole earth in the first adam , but he who is the second adam , the lord from heaven , who was in the beginning , and is now what he was , and shall be for ever , i say , as man comes to believe in the son who hath life in himself , and he come to be revealed in man , and man subject to his leading , he brings the soul out of death , to have union and communion with himself , and restores the creature from his bondage , and and breakes the bond , and knocks that down which hath imbondaged , and so changes the body , i do not mean the form of the body , but the quality and nature thereof , for the form of adams body was not changed , but the quality , and it was degenerated from its pure nature , wherein it glorified god , as he stood in the power ; so i say , christ who is the life of men , the true light which lighteth every man that comes into the world , he changes all that follow him into his own nature , and restores the creature into his first estate again into purity , that like as the inward man is renewed and restored by the power , and serves the power , so the members of the body , is also yeelded servants unto righteousness , and they receive vertue and power , from the power the life , and so the whole man comes out of condemnation , to glorifie his maker ; & the will of god is don in earth , as it is in heaven , and he saves to the utmost them that comes unto him ; now if he save the soul and not the body , then he saves not to the utmost ; but this is a high state , blessed are they who waites in the faith , to the end are happy , that they may see and know the redemption of their souls , and also the redemption of their body ; for i deny redemption in the grave , or in death , or after this life ; for the holy men of god never mentions a cleansing from sin in the grave , nor after men be dead , for they that have served sin in their life time , and served the devil as long as they live , and have yeelded their bodyes to be temples for uncleannesse while they live upon earth , eternal misery will be their portion , and not redemption ; think on this you who are holding this forth for an article of your faith in the world , among poor ignorant people , that they must not expect redemption from all sin in this life , and so leads them on to perpetual misery , misery will be your end , and in the day of the lord you shall witnesse this to be true ; but to return to the beginning again , where there was no sorrow , but pure joy and peace , both in heaven and earth , but i goe hither and thither , as the spirit leads , and shall speak as it gives utterance , though but here a little and there a little , yet shall it be in truth and righteousnesse . how peace , joy and delight possessed every thing that god had made , every thing which he had formed glorified god their maker with one consent , in the beginning , before the world was framed , that lay in wickednesse . now the lord rejoyced in all the works of his hands which he had made , and rested , and all that he had made rested in the power , whether celestial or terrestrial , and rejoyced in him , walked in him in the motion of the power , of the life , they were happy , and partaked of the life that indures for ever , and happinesse immortal , and knew no evil , for there was none , there was no hell yet prepared , tophet yet was not ordained , neither the devil had yet any being at all , there was no wrath , no sorrow , no condemnation , no death , vexation , grief or perplexity , no pit of darkenesse , no angel of the bottomlesse pit , no shame , no tribulation , no anguish nor paine , no misery ; and in a word there was nothing that did destroy , but all in quietnesse , in peace , in life , in power , in wisdome , glorifying him which sat upon the throne , the lamb , who was living , and the life of the male and the female , and of every thing that god had made , by the power subsisted in the power , and in the motion thereof was good , purely good ; and here was the goodnesse of him who was eternally good , manifest in all , above all , and over all , god blessed for ever , even then the heavens rejoyced , and the innumerable company of angels was hearty glad , and all the holy host sang for joy , with a living voice , which none that stands in time ever yet heard , or can learn , then the earth and all things therein that moved & had life were in pure solace and mirth , and pleasant joy unspeakable , all knit together in unity and harmony in one consent , as one family , and were one body , and there was health in the body , and it was pure and comly , and perfect , and pleasant to behold , crowned with dignity , covered with righteousnesse , beautified with the comlinesse of the lamb who was the life of all : and now man had right to the tree of life , while he moved in the power , and went not our . oh happy state , oh beautiful state , oh admirable state , eternal felicity , oh glorious state , life it self , the life of all , and all in the life , moving in the power , and man right to the tree of lif● , while he lived in the lambs power , had unity with his maker & with all the creatures that god had made , & was in gods pure dominion , and authority , and ruled all , over all things that god had made , in gods wisdome ; thus in short was the state of all things in the beginning , as they were created , and brought forth , and these be the generation of the heaven and of the earth , and of all things that therein are , in the day when god created them , when the father was glorified , when the son was glorified , and when man was in glory and honour , and in dominion , created in the image of god , and yet there was no evil ; time would fail to speak of the state of all things in the beginning as it was , and as it is revealed by the spirit of truth , but in that which i have declared , they who have a good understanding may take a glimps of the happy state of all things , as god hath revealed them by his spirit , which i never received of nor from man , but by the holy spirit of god which was in the begining with god , which saw all this , and was an eye witnesse of this before the world , that lies in wickednesse , began ; and he that hath an eare to hear , let him hear , and blessed is his ear . how man lost his state and dominion and unity with god and all the creatures , and how the lambe came to be slain , and the world that lies in wickedness came to be formed , and founded , and how the curse came , and the wo upon the serpent , which was blessed before , and upon man and woman , and the ground that received the temptation , which was blessed before , in the motion of the power , came to be cursed and how endles misery came in upon all , in the transgression , declared to them who have a good understanding . now the serpent was more subtle then all the beasts of the field ; for that was his nature in which he was created , and it was good in the motion of the power , and therefore christ said , be wise as serpents , yet as harmless as doves ; and though the serpent was wise and subtle , more then all the beasts of the field , till he acted and moved without commandment ; and out of the motion of the power , he was not cursed ; he that can receive it , let him . but he moved in the subtilty , and wisdom , out of the light , out of the power , and went out of the truth ; out of his place without commandment or authority from the power , and acted and spoke of himself out of the power , and out of the truth , as it it written john . . when he speaketh a lie , he speaketh of his own , for he is a liar and the father of it ; now he knew there was a law and command not to eat of the tree of knowledge of good and evil , for god had forbidden it ; now he went out of the power , without commandment , of his own accord , without motion ; now he went and talked with the woman , and she was good before , being in the motion of the life and power , she also looked out , and not in the power , and reasoned with him out of power , contrary to commandment beyond the command , or before the power , and said unto the serpent , we may eat of all , but the tree of knowledge of good and evil we may not eats least we die ; this she knew , and the serpent knew ; now the tree of knowledge was good in the powers motion , though not to live upon or for food , for it was not good for food , therefore god , the truth , the life , the power , did forbid to taste of it , or to eat of that tree , but the serpent out of the power , and the woman out of the power hearkened to him that was out of the truth , who turned the truth that god had spoken into a lie , she joyned to the tempter and hearkned unto him , and eat of the tree of knowledge without the power , and she looking out , and the eye ran out from the life , from the power , and was deceived , and did eat of the knowledge without the power , without the life ; and she also tempted the man , and the temptation entered into a ground which was blessed before , and good , in the motion of the life , of the power , but she having transgressed , contrary to the command , & the man received it contrary to the command , without the motion of the power , or the life which all was to move in ; he also going out of the power , received it in , and seed upon knowledge without the life , without the power , out of the truth , he became one with the woman , one with the serpent , who went out of truth , and abode not in it , and they all were disjoynted and cut off from the life , and the power ; and hear was the beginning of the father of lies , and of him who spoke of himself , out of the power , out of the truth , and his beginning is without foundation , now he that is wise in heart , read his generation , or who made him ; now appeared the angel of the bottomless pit , and not before , and made war against the power , against the lamb ; and so the heart of man was turned away from obeying and feeding upon the power , to obey and feed upon knowledge without the life or power , and here was the first transgression out of the power , and the motion of the light which made all things good , and so as this knowledge was fed upon and grew , man died unto the life , unto the power , and wisdom , and dominion that he had over all that god had made , he lost , and so died unto the power , and lived upon knowledge without the power , and now became afraid of the power , because he was in the transgression of it ; and thus the serpent who was most subtle , went out of the truth , and acted in sin , and led into transgression ; and so there became fear where was none , and shame where there was none , and nakedness where there was no nakedness before the power was died unto , which was their clothing in righteousness , and there was a hiding place sought by him , who before iniquity needed no hiding place , and this is the foundation and beginning of that seed in the transgression , which shall call to the mountains to cover them , and to hide them from the wrath of the lamb. oh how is man degenerated now , and grown quite out of the pure quality , and kind , and nature in which he was made , now afraid of the power that made him , which before he had union with , & was his life , and gave him dominion , and this fulfilled upon man , he was planted a noble vine , a holy , right seed , now become a degenerate plant of a strange vine ; now when the lord appeared and examined him , and man knew his fault that he had acted against the power , yet that which acted in transgression would excuse , here is the fruit of the devils work , transgresse , and then hide and excuse it , and so the woman put it off to the serpent ; he was the beginner of it , but if she had stood in the power , he would have had no place , nor his counsel ; but they all went out of the light and life , into the knowledge , without the power and life , and so the curse came upon all ; now the man cursed , and the ground for his sake , and the woman cursed , in sorrow to bring forth , and the serpent cursed , the beginner of iniquity , cursed above all the beasts of the field , to go upon his belly , and dust to be his meat for ever , and an enmity put between the seed of the woman and his seed for ever , and an eternal decree passed against him for ever ; and he made war against the seed of the woman , which the lord promised to bruise his head ; now came the miserable estate in , that which led him into transgression , grew , and he in it , and to be at unity with it , then came hard ness of heart , and then came the world to be founded in his heart , and he grew in the devouring beastly nature to follow the earthly imaginations of his heart , and became earthly , and fed upon that which the beasts of the field fed upon ; and now the lamb came to be slain , since the foundation of the world , now was man driven out from the tree of life , and out of the garden , and could no way come there again , he had no right to it , the lamb being slain , and he was cut off , to wit man , from him which before gave him peace , and from the power in which he was made he was driven out from , and the sword set , that go what way he could , he could not come into the life again , the image of god lost , then the joyful day was lost , and rejoycing in the lord at an end , then the day of peace was finished , and perpetual misery and wo come in , then unity with the lord of glory gone , and now shame and contempt came , and woful misery . now hell was formed and the botomlesse pit sprang up , and the angel thereof ruled and advanced , and the lamb slain ; and now the lake was prepared , and tophet ordained , now came the day of angnish , of pain , of wo , sorrow ▪ and misery , blackness and darkness , terror , horror , fear on every side , and the day of great perplexity , dominion lost , power lost , authority lost , peace lost , joy lost , health lost , unity lost with god , and unity lost with every creature , and endless misery brought in alas alas , what is become of him who was the son of god ? now become as the beasts that perish , now a vessel of wrath , a dishonourable vessel . oh unspeakable losse , forfeited all , life and all , gone into , plunged into the deep pit of endlesse misery , driven from the presence of the lord , from blessednesse , happinesse , into cursednesse and misery , never to come to life again , but through the losse of life ; man in honour , in dominion , partaker of eternal riches , and the durable riches , now turned out of all , and become vile in the sight of the lord , and hath forfeited life and all , eternal life , and he who was in perfect freedome , become a bondman , a slave to the devil , and to noysome lusts ; he who was lord over all , now become a servant to all and every creature ; he who was in dominion , in the power of god , now become base and vile ; he who was the image of god , now become the image of the devil ; he who was heir of life and felicity , now become inheritor of death and endlesse misery ; he was partakers of the unchangeable love , now partaker of wrath ; he that was in the covenant of life in which he had union with god , and all the angles , and all the holy host of god , now hath union with unclean spirits , which are cursed from the presence of the lord for ever ; he that had union with all gods creatures , hath lost the union with all , being gone out of the power in which all was created , and moreover now in enmity to it , and joyned to him who hath the power of death , which is the devil , and now drawes iniquity as with a cart-rope , and vanity as with a cord , and he who was joyned to the lord , and to the lamb , now joyned to the dragon , who makes war against the lamb ; he that had union with the seed , the heir of all things , now hath union with the seed of the serpent , the first borne of wickedness , heir of condemnation and everlasting vengeance , who is driven from the lords presence , and curst for ever , and to be tormented from the presence of the lord for ever . now the world set in the heart , and the heart gon out after earthly things , even things that perish , and now his life grew in that and after that which sadeth , his delight on transitory things , in lust , in pleasure and wantonnesse , delighting in the flesh , hath forgotten god his maker , and now dishonours him , oh let the heavens mourn , and let the earth be without joy , let● hils lament , and the vallies be grieved , let gloominesse cover the face of the deep , let the floods be sorry , and springs lament , let all thau moveable take up a lamentation , and let it be for a lamentation for ever , misery is spread over all , the earth is polluted , and defiled , and all is out of order , disjoynted from the lord , and great confusion and perplexity is come upon all , and the whole creation grones and travels in pain , in grief and sorrow , and all is made subject to vanity , the oppressor bears rule , the land mournes , the lamb is slain , the serpent and his seed rejoyceth and triumphes , all is filled with violonce , the seed suffers , the lord is is grieved , the angels mourne , the proud and presumptions is now counted happy , and now the worker of iniquity set up to be a ruler and a law-giver now to man , and in man , who before had the lord to be his law-giver , and his king ; oh woful change ! oh sad state ! oh deplorable condition ! gone from honour and glory , into perpetual misery and contempt ; and here all the whole earth and all mankind may read themselves , as in a glasse , in what state they are in in the fall , in the first nature , in the disobedience ; time would fail me to expresse the misery , and the sad estate of all mankind in the curse , yea it is unexpressable , and undeclare●ble , and unfathomable , and incomprehensible ; by the sons of men in the unbelief , but god hath revealed to me by his spirit , that which is now spoke , and he shall beare me record that my witnesse is true ; also that of god in every mans conscience , when the book of conscience shall be opened , and the secrets of , all hearts revealed , shall bear witnesse that this is true . how sin entred , and death by sin into the world , and now man dead while he lives , and all is dead works that man brings forth , wherein the state of all the sons of men may be seen , and their works in the fall . now the serpent being more subtil then all the beasts of the field , in presumption of himselfe , moved without the power , and formed a thing without the power , and began his work , and brought a lye ; being gone out of the truth , sin conceived , and a lye conceived , ●e is the father of it , and not the power ; he spoke of himselfe , who was gone out of the light , motion or the powers acting , man also his eye being abroad out of the life and power , l●t in the temptation upon him ; but if he had stood in the power , as god had ordained him and commanded him , and had not moved out of it , he would have seen when the serpent or any other thing had gone out of the power , and have still had dominion over it ; and though it was evil in the serpent to tempt , who moved without commandement from the lord ; yet if man had stood in the power , he had kept him out ; and it had been no sin to him , neither condemned should he have been ; and so that blind doctrine of the world , and the teachers thereof is a lye , who have said and taught that , god ordained him to fall , and upon this account that so christ might be revealed and that his son might be honoured ; for if man had not faln , say they , there had needed no saviour . this is ignorance and blindnesse ; he created man in his image to stand in the power , and ordered and commanded him so to do , and to glorifie him , who made him & to stand in the dominion over all the works of his hands : and this doth not make christ uselesse , or of no use ; yea he was of use before , and was his life , and the life of all things , and what if i say salvation , the wise will understand ; the unlearned will say , what needed their salvation , when there is no sin ? yes , there needed salvation & preservation , in that state that he was made in , that he might be upholden in that state , and saved from any thing that might hurt him in that state , so as to weaken him , that he might not have power to fulfill the will of god , and to glorifie his maker . ob. but some may say he was not saved and preserved but was created and left to himselfe , to order himself whether he would stand or fall . ans. i say , whose was the fault , that he was not preserved , and saved in that state , was it in god ? nay , and that he was left to himselfe , is also as false , and unlearned ; he left him in the power , and in the dominion everlasting , and commanded him to stand there , and he was not to goe out of it , but to act in the motion of the word , and in the power by which he was made , which was christ , who was glorified with the father before the world began ; i say according to gods appointment and ordination , man was not left to himselfe , but to stand in the power and authority of the word , wherein man had power to fulfill the will of god , and keep all in order according to gods appointment , but he going out of the power , contrary to gods command , giving heed to the woman , and the serpent , who were gone out of the command before ; i say he of his own accord going out , when the power commanded him not to harken to any such thing , but on the contrary forbad him , so let in a lye , and believed the woman , and the serpent , and so went from his preservation , and protection and salvation , & so was catched in the serpents snare , who abode not in the truth . ob. but then some may say he had a voluntary will to doe as he would , and was not that will good ? ans. the will was good in it self , as it stood and went out in the lifes motion , but moving or acting contrary to the motion of the life , was not good ; for that was out of gods order , and appointment , for nothing in man or without man , of all that god had made , was to stir or act without commandments ; now the son was not honoured by mans faling , but both the father and the son was dishonoured , and now the son or power was not revealed by the fall , but vailed as from men , so the fogy mists of darknesse is scattered , and the blind doctrines of the world layd waste . ob. some will be ready to say , how dost thou say he was in dominion everlasting ? then , how should he fall ? that lasted but a while . ans. i say he was made by the word which abides for ever , and in it which was in the beginning with god , and was god ; and gods son , and his dominion is an everlasting dominion , and his throne is established in righteousnesse for ever and ever ; and in it selfe it is what it was ever , and after the fall , retained the same power and authority in it selfe , and so will do for ever ; mans power stood in it onely , out of it he had none , so going out of it , dyed to it , and not any more power to do , or to will , or to order , or to rule any thing but by it : but he lost the feeling of it , and the guidance of it , the vertue of it , and life of it , and became dead to it , and alive in his heart and mind to an other power , to wit , the power of deceit , and to the power of him which hath the power of death , which is the devil ; so god is clear , no fault in him , nor in the power , nor weaknesse in the dominion and authority which he had ; but destruction meerly , wholly , and onely of himself , and he is to bear the his own burthen . thus man receiving in the devils conceptions , who was gone out of the truth , and became one with it , feeding upon knowledge without the life ( this was evil ) thus sin entred , and death by sin ; man cut off from the power , from life , from the dominion which he had in the power ; now man , is dead while he lives , and in the day he eat he died ; dead to the power , dead to the life , dead to good , dead to truth , dead to purity , dead to righteousnesse , estranged and alienated from it ; the grave covers him , death hath prehemenence , and bears rule , and not life , and he gone into its nature , and loves it , and imbraces it . oh sad life ! ah sad state ! now his life cursed which is death , he cursed , all his actions cursed , all his conception cursed , all his works cursed , labouring in sorrow , in travel , and pain , and grief , and sweat and perplexity ; now all may as in a line read the happy estate of man before the fall , the sad and deplorable estate in the fall , which who can declare , or who can measure , or who can demonstrate the miserable estate of man dead in trepasses and sins ? and life swallowed up of death , death and destruction lives , and man in it ; and now in the grave god is not remembred , but forgotten . now the world set in the heart , and the earth in the heart , the heart becomes earthly , and vain , thorns and bryers springs up and the earth covers the slain ; now death lives , and man lives in it , and one with the enmity and in enmity against god , who was before his life , man now in chains of darkness ; when any thing moves heaven-ward , the power of death drawes the mind down again to the pit into darkness ; now the nature of all things in the earth set in the heart , beasts , rocks , hills , mountains , dogs , swine , and brutish creatures , and man becomes brutish and vain , they have all dominion over him , he a slave to all , all rules over him , and death grew ; and dead works brought forth , he cannot now perform any thing whereby he can purchase the love of god , nor give a ransom for his soul , now the root of betterness grew , and the enmity , and man in lust , and when his lust is crost , or his will crost , then the enmity which liveth in him riseth , he would kill that , and destroy that , imprison that , and bring it into bondage , that the enmity might be lord over all , and brings the innocent into bondage ; that which is nocent is set up , and the higher deceit growes in the heart , the more stir it makes and the greater destruction of that which crosses it ; and here came in oppression , murder , cruelty , tyrany , prisoning , imbondaging , revenge , maliciousness , and envie , rage , sury , headiness , pride ; this is all in the curse , and springs up from the foundation of the world in the heart , and so being given way unto and loved , grows in strength , and iniquity multiplies , and the beast growes , and the name great and numberless , the serpents root spreads forth it self , and sprouts out in the earth , and comes to grow great , and is admired ; now the deeds of darkness and the works of darkness comes to be many , envy , murder , adultery , fornication , uncleanness , riotousness , sporting , covetousness , defrauding , cheating , maliciousness , theft , dissimulation , feinedness , hypocrisy , witchcraft , cursed-speaking , railing , reviling , filthy communication , unsavory speeches , wantonness , lightness , foolish jeasting , idle talking , vain babbling , back-biting , swearing , lying , cursing , blasphemy , slandering , pride , arogancy , vain-boasting , contention , strife , emulation , mischief ; these and many more are now the fruits of the degenerate plant , & dead works , and the works of darkness , in man who was once a noble plant , a holy right seed , now the fruits of sodom , and the grapes of gomorah whom god destroyed and overthrew , is brought forth , and the whole earth is filled with violence , and these be the fruits that grow and are become great over all nations , which are wrought by the devil the father of lies ; who spoke of himself , and works of himself , in the dark , in the night , out of the light , out of the day , who went out of the truth , and now worketh in all the children of disobedience , who are out of the light , and out of the power ; and here are all the sons of fallen adam in the curse , under the wo and these be the works that are wrought and brought forth which hath stained the earth ; and the father of them , and man in whom they are wrought , and the works themselves , is all for condemnation , never to be numbred among the saints in light , nor among their works . self righteousness , deeds of darkness also , and dead works which though they be not counted as bad as the former , by them that act in them , yet they are to be condemned also ; and man who acts them being in the fall . cain who was the first begotten in the fall , the similitude , likeness and image of adam his father , who had transgressed and disobeyed , and lost the power , and became dead to it ; cain i say his expresse image , out of the saith , out of the power , he brought a sacrifice , and offered in the same nature he slew his brother with , and envied him ( who was in the saith , and was accepted of the lord through faith in the power of god ) i say in this nature he offered and was not accepted , he was in the imitation , out of the life , out of the power , in feinedness , and this was self , and not the lord that moved him : the jewes in the prophets time , who were in cains nature , in envy and maliciousness , grinding the faces of the poor , and oppressing the needy and chopping them in pieces as flesh for the pot ; they brought sacrifices , oblations , burnt-offerings , kept fasts , and sabbaths , and new moons , and all these things , and lied , swore , and dealt falsly , and left no roome for the poor , and yet they said the lord was among them ; the lord sent his servant the prophet , to tell them the lord was weary of them and of their oblations ; why ? they were out of the faith , out of the life , out of the power , and deceit lodged in their heartts , covetousnese , envy , murder , oppression and violence , as ravening wolves hunting for their prey ; the prophets prophesied for hire , their priests bear rule by their means , and people was one with it , and liked it , and loved it should be so , the end of those things was misery , the judgement of god came upon them , they were scattered among their enemies , their prophets slain , and for their sake sion became as a plowed corn field , and jerusalem a heap , and now he that offered an ox , was no more accepted , then if he slew a man , no more then if he blessed chemosh , ashteroth or baal , all was sin , and to be condemned by the power out of which they were gone . the scribes and pharisees in christs time , great worshippers , devout men , devout women ; zealous men for temple , priests , tithes , days , sabbaths , oblations , and were acting all those things that were commanded in or about the worship of god , yet christ said unto his disciplrs , except your righteousness exceed the righteousness of the scrihes and pharisees ye cannot enter the kingdom of god : they might have said ( which at least they did in their hearts ) this man says he is the son of god , and yet saith and teacheth his disciples , another righteousness , then is commanded in the law , and moreover tells them , except their righteousnes exceed ours , they cannot enter into gods kingdom ; where is there in all the earth any better righteousness then ours ? we do not as the heathen worship idol-gods , we keep the sabbaths , and purifie our selves and payes tithes , and keeps the ordinances given by the lord to moses and our fathers ; well these things they were doing , but they were but dead works , they were out of the faith out of the power and had not gods word abiding in their hearts , from which their power and ability should have come to have answered the will of god ; here was self-righteousness although they did the outward things which were commanded of the lord , yet they were dead works ; their temple left desolate , worship desolate , jerusalem compassed about with armies , not one stone left upon another which was not to be thrown down , and they scattered among the heathen , their priests slain , and their oblations ceased , plagues , judgement prusuing whithersoever they went ; did all those things save them from the wrath ? all their works and dead worships & self-righteousness save them ? were they accepted ? oh ! nay , rejected , a seed of falshood a crooked generation an hypocritical generation : these things with many more , which i could instance , all shewing that man in the transgression of the life , of the power , whether he sinned , or wrought that which he might judge was righteous , yet they were but dead works . ob. but some may say , what saist thou to this generation of ministers , preachers and ordinances ? we live in a gospel time , and are under gospel ordinances , and they teach that man is redeemed by christ , from sins past , present and to come , and the ordinances that we practice now i hope you will not call them dead works . ans. i say the ministry in these nations , made by mans will , and by the will of the flesh , and that are seeking their gaine from their quarter , and are suing men at law , and throwing men in dungeons , and holes to the losse of some mens lives already , and hundreds have been and are like to be spoiled , onely to uphold their greedy devouring nature who have ravened , and devoured like evening wolves , some mens estates wholly , and some times taken ten fold the value , who ravens from place to place from one end of the land to another , and into other nations also , for filthy lucre , or a greater benefit ; i say they are in the fall , in the transgression , death rules in them , over them , and they are ministers of death , and never brought any to god ; but of them many other brethren who are in the faith of our lord jesus christ hath borne a large testimony which any considerate , wise , prudent , and reasonable man may see them to be ministers of death , demonstrated by many sound grounds and unanswerable arguments , and the scripture of truth clearly bearing witnesse to the same ; and so i refer the reader to those things , and shall content my selfe at present in what i have said in this particular . now as to the worship , or ordinances or practices themselves i come unto , and shall speak no otherwise of any thing , then god by his eternal light and spirit hath made me understand in the true ground of things , else i know well how to be silent . now this i say to all sects , opinions , and fellowships ( though they be devided into many heads or societies ) man acting or performing any thing of worship , ordinance , or any practice whatsoever which the scriptures declares hath been or ever was , though they should doe it in the same manner , sutable in every circumstance to that which others did , till all or every man come to believe in the power again , which man went from in the transgression , all that he doth is selfe-righteousnesse , and dead works , preaching dead , prayer dead , baptisme dead , their communion dead , their conferences dead , their exhortations dead , their fasts dead , their offerings like as if one had offered a dead beast under the law , or a lame lamb , which had been abomination ; even so i say till man come to that which he hath lost in the transgression , till man find the power , the life , the light , the messiah , and feel him in them , to work , move , lead , guid , and act , all will be accounted with the lord , selfe-righteousnesse , dead works , dead fruit , and if all would examine and try , they might see the nations almost spread over with dead men in adam , and dead works abound , and coverings which god will rent , and lay all waste together , false rest , imitated formes , and representations without life , i say till men come into the power againe that adam went from , and so died in that day , he cannot doe any thing well pleasing to god ; and whosoever comes to that again , passeth every step through death , and denies himselfe and all selfe-actions , selfe-righteousnesse , and must come to be bare and naked again , even as he was before he came out , he and his wife were naked and were not ashamed ; selfe-acting was not known ; now self-will , self-worship , self-righteousness ; nay , they moved in the power righteousnesse was their covering , and as i said before , there was no shame , i might speak largely in this thing , and truly my tongue is the pen of a ready writer , oh that all had an eare to hear that their souls might live , and that every one might be unbottomed , of his false rest , false and fained hope , and faith ; and of his own ragged garment , and let goe his selfe-righteousnesse , and his dead works , and come to christ the life of men again , that man hath run from , that so he might have life and peace . ob. but some would say that thou wouldst have all upside down , & unchristian the nations , and unchurch churches , and throw down all our worship , and then what should we doe , all would be as heathens , and turne into athisme . i say a time of fanning and ●ifting and trying is come , when nothing shall stand but that hath the image , stamp , and character of the living god upon it , and all that which hath been brought up , and raised up , since man hath been in the transgression , must be turned down into the pit again , and all that have got a name of christian , and wants his life , to live among them and in them , shall be scattered as clouds with the east wind , and all imitated worships , and will worshippers , and the fained faith , and the fained hope shall be confounded , and all will worships and worshippers will be overturned who are not come yet to the true light that lightens every man that comes into the world , and till man comes to the light , and tries his deeds and works by it , he never sees what he is doing , nor what he is working , nor what he works ; and so all that man doth here in the unbeliefe , it is but sin , or selfe-righteousnesse which is brought forth by him who abode not in the truth , in the unbelief ; and so who be come to the power which was in the beginning , before sin entred , and death by sin , hath and doth measure all deeds and all works , & man that is in the losse , in the fall , & sees that a dead man cannot act a living work , nor bring forth living fruits unto god , nor living works of righteousnesse , being in the unrighteousnesse , neither the fruits of faith being in the unbeliefe , neither the works of the day being in the night , neither the works of charity being in the emnity ; in a word , without christ the power , the light , the life , which was glorified with the father before the world began ; i say ( he said it himself who is the beginning of the creation , of god , the first born of every creature ) he said , and his testimony will be found true , without me ye can do nothing , nothing that is wel-pleasing to the lord , nothing that ever shall be acceptable ; and here is the true state of all the earth discovered , and all mankind drove out from god , miserable , naked , hopelesse , helplesse , faithlesse , and so can doe nothing as to the glorifying of god his maker , or to the ordering of any thing in the creation to his glory , having lost his dominion and gods wisdome , and this being considered seriously by all , and brought to the light in all , and their deeds tryed by it , would make the lofty bow , and the stout hearted fear , and the conceited sit down in solitarinesse , that they should so long deceive their own souls with a conceit of righteousnesse and redemption , when as death yet reignes in them , and over them , and not life eternall : so the devil is a distinct being from god , and his works are distinst , and his deeds , from the works of god , and neither he nor his works shall ever be numbred among the works of god , but he and they that obey him , and follow him who is out of the truth , they , their works ( of what sort soever they may seem unto men to be , whose eyes the devil hath blinded ) so i say all is to be condemned , and shut out from gods presence for ever , and to be destroyed by him who is a consuming fire , and all the righteousnesse of man burned , as combustable stuff in unquenchable fire . pr. and by what hath been said , the principle of that ranting crew ( who are become vaine in their imaginations and foolish , their understandings being darkned ) are seen , and their principle overthrown . as that light and darknesse is one , & good & evil one , and sin and righteousnesse one , and truth and a lye one , and that god is all and doth all , and what ever is done is of god , and that there is no evil but to him that thinks it so , and it is onely a false apprehention of things , and that there is no such thing as sin , & that sin is nothing : unto all these things i might speak , but the understanding reader may by what is before written , see each of these plainly declared , and the true ground of things laid down as the spirit gave utterance , and this shall at present suffice in this matter . ob. but some may object further , and say , will not reading the scriptures and conforming to the practise of the saints in the use of his ordinances , will not this make us accepted , and bring us out of the fall , and make us good christians ? answ. no , while death hath dominion in man , and over man , and the vaile over the heart , man doth not understand the mystery of gods kingdome , neither understands the scripture which was spoken from the spirit of truth , or any thing of truth as it is in christ , for none understands the things of god , but by the spirit of god , so that every man that comes to have a good understanding , must come to know the pure spirit of god in him to direct him , & informe him ; ( which spirit ) was the original of the scripture ; for the holy men of god spoke as they were moved by the holy ghost ; and without the holy ghost in some measure be known , ●nd that which is infallible , the sayings , the writings , the scriptures cannot be understood , & because of the want of this , all the earth is run into heads , & sects , & opinions , & large treatises and volumes , & expositions have been written , & yet differing one from another , and all from the spirit , and in all these particular sects , persecuting one another , & envying one another , and hating one another , and would compell others to believe what they believe in what they say , if they had but power ; and for proof of this , it is most evident in the scripture of truth , and in latter ages since the apostles , it hath been , and it is evidently seen , both among the papists and protestants , and among all them that are called the reformed churches ; but all this is in the fall , and in the transgression , and in the apostacy , and is an evident token , that they are all under the power of the beast , who makes war against the lamb ; so all compellation , and they that do compell , are not worshippers of the lamb , but of the beast which is to be destroyed and cast into the lake . for the jews under the first covenant had the scriptures the good and wholsome words of god , and the prophets and read the law and the prophets , on the sabbath dayes , and yet the vail was over their hearts , and and though they did perform many things commanded , yet they being erred from the spirit , did not understand of what the scripture spoke , nor know him nor his mind , to wit , christ of whom the scriptures spoke , neither were they accepted of god , but reproved and rejected by christ himself , who said they erred , not knowing the scriptures , nor the power of god , doubtless they did know the words naturally and read them , but the spirits mind , in so speaking they knew not ; and jude reproves all such , and said what they knew , they knew naturally as bruit beasts , and in that knowledg , they corrupted themselves , and therefore peter well said ▪ many things were hard to to be understood ; which the unlearned wrested ( they that were ignorant of the spirit of the father , and had not learned of god , who is a spirit ) they i say perverted and wrested the good and wholsom words of the scriptures , and were no more accepted of god , then if they had never heard the words nor read them at all ; and as for the jewes conforming to the outward commands , when the vail was over their hearts , and their hearts uncircumcised , these things did not make them any whit more accepted then the heathen , so the christians since christs time , in the apostles days and after the apostles days , who held the form of worship , and the form of godliness , and the outward part of worship , and holds and retains it in that part which is above the seed , and denies the power , this no more makes a christian inward , then outward circumcision , made a jew inward ; neither any of these things do recommend any unto god , but are covers made , & rests formed , from that part which is above the seed , & so man comes to be counselled in those things , when alas he is miserable and naked , and hath not the righteous garment on which should make man accepted of the father , through the beloved , gods righteousness . how all men upon the earth , in the degeneration , and in the fall , and in the transgression , have corrupted themselves , and have been idolaters in every administration ; ( being gone from the power ) in which man had the ability , power , and wisdom to worship god aright , and honour the living god of heaven and earth . in the state and condition which man was created in , when he was the image of god , and lived in the power of god in which he was created ; he in that power ( which was his life ) had wisdom and understanding , and power , to worship the living god , and to glorifie his maker , the which thing i have treated on before , but being gone from the power , and grew in knowledge without the power , his thoughts became vain , and his imaginations vain , and his desires earthly , and corruptable , and so the creatures were worshipped in his heart , and not the creator ( the life of the creatures ) and he bowed to the creatures , and they had dominion over him , and that nature began to grow and multiply in all the earth , and that seed , which was at enmity with god , and against the seed , which is christ , and few there were that called upon the name of the lord in truth & righteousness ; although some , yet few , one in a nation , or a few in an age , nay in many ages ; and men multiplied in the earth , and wickedness multiplyed also , and idolatry , and the seed of the serpent grew great ; and god saw the wickedness of man that it was great in the earth , and that the thoughts and purposes , and imaginations of his heart were onely evil continually , gen. . . and the earth was filled with violence and crueltie and oppression , and the living god forgotten , and not worshipped , but on the contrary they followed the imaginations of their own hearts ; and bowed down to every corruptable thing , and to every creature , and did not worship the lord god in their hearts , till the lord was grieved at the heart , and repented that he had made man ; and this was before the flood , and after the flood , when the earth was a little multiplied , iniquity grew in the earth , and the cursed seed sprang from hams stock ; of whom was nimrod the hunter ( before the lord ) the beginning of his kingdom was babel ; of the which became great idolaters , and of this seed came the philistians who were uncircumcised , who were heathens , and the jebusites , and gargasites , and the canaanites and hivites ; and their generations were great in the earth , & they were great idolaters ; and committed idolatry with stocks and stones , and with brick , having forgotten the lord , they began to work exploits in the earth , and to build cities ; and babel having forgot the name of god , they would have got a name in the earth , and builded a tower , whose top might have reached to heaven ; but the lord whom they had forgot scattered them , and this was the seed of evil doers whom god scattered and drove out of canaan , who were great idolaters and gave it to abraham , who feared the lord , and to jacob , and to his seed to possesse . and when transgression grew , he added a law ( the sence of gods power and wisdom was so lost in man , and they so gone from his wisdom , that a law was added after israel came out of egypt ) which was outward , and written in tables of of stone , wherein was the statutes and the commands , that they should onely worship him , and that they should not make them gods of gold and silver , neither the likeness of any thing in heaven or earth , yet nevertheless , that uncircumcised part which kept the seed in bondage , and that corruptable earthly nature that ruled in them , made gods like the heathen egytians , and they made a calf , and bowed to the molten image , and forgot god , and provoked him to anger , till many of them were consumed in his sore displeasure , and tempted him , and lusted , and eat and drank , and rose up to play ; and committed whoredoms with the creatures , and abused them ; and therefore the lord sent his prophets and rebuked them : they abused the gold and the silver , the stone and the wood , which were good creatures , but not to make gods of , nor images thereof , nor idols to draw away their minds from the lord ; but they in whom the seed was not made manifest , they worshipped dead things , and likenesses of things , which were not life it self ; and so transgressed the law , acting from that part , and living in that nature , which the law was against ( which was added because of transgression ) to limit the transgressor and to slay him , and to bruise that under , till the seed came up that fulfills the law , but the seed of the serpent had so much rule in them whom god had often delivered out of the hands of their enemies , so that many perished , corah , and many princes , and many thousands of israel , who followed their own inventions and were cut off in gods sore displeasure , being gone from that which was upright in which man was created , & followiug their imaginations , & out of that mind formed idols and images , and set them up , and answered that part in themselves which transgressed the seed , & not that which doth overthrow all idols & the ground thereof ; and after they were come to the land that god had promised them , they were commanded not to worship idols , as the canaanites did ( that were hams-stock ) who was accursed , and set up cursed idols , yet , nevertheless breaking the law which was to limit that part which had transgressed ; that which was contrary to the law , was set up in themselves , even the nature of the canaanites , gentiles and heathen , and then they worshipped the heathens gods , or else formed gods and idols and images of their own , and worshipped baal , ashteroth and chemosh , and the sidonians gods , & every nations gods , and images where they came , and so the lord sent his true prophets , who feared his name , and worshipped him , to declare against them , even the house of israel a distinct people , from the heathen , great professors , ezek. . . they set up idoles in their hearts , and put a stumbling block of iniquity before their face the lord said he would answer them according to the multitude of their idoles , they being gone into vanity , they hearkned to the idols that spake vanity . zech. . . and baked bread and rosted flesh with wood , and of the same made a god , and they transgressed at dan , at bethel , at gilgal , yea their idols flood in their hearts , and they formed such without as was sutable to their hearts , as you may re●d through many ages & generations before the flood & after the flood in the wildernesse in canaan , & in the nations where they were scattered . hab. . , . what profiteth the graven image , and the molten image and teachers of lies , woe unto him that saith to the wood awake ▪ to the dumb stone arise it shal teach , behold it is laid over with gold and silver , and there is no breath at all in the midst of it , seek not to bethel , nor enter into gilgal , for gilgall shall goe into captivity , and bethel shall come to nought . furthermore , they corrupted themselves in those things which god had commanded , ( which were commands in their time ) & made idols of those things which were but figures or shadowes of good things to come , which they should have waited for , as the brazen serpent , temple , offering , oblations , tythes , priests , sabbaths , new-moons , solemn feasts , circumcision , passeover , and all these things were given to be observed til the seed came ( the end of all these things and of the law for righteousnesse ) but christ the seed , the heire of all things , when he came ( after many prophets had declared of him from moses to samuel , from samuel till iohn ) they exalted those things above him , and neglected him who had life in himself , & would not come unto him that they might have had life , and then , their temple , priests , sacrifice , oblations became idols , and their practise idolatry , and so are in blindnesse to this day ; and so in the daies of christ , they held up those things , and were counselled in their works and observances , and days and times , and came not to believe in him in whom all daies ends in , and so continued in their large observations all along in the apostles dayes , and did as they had done in the days of the prophets , slew the prophets that were sent of the lord , and set dreamers , and such as prophecied for hire and divined for money , and said no evil should touch them , and they said the law should not depart from the priests mouth , nor vision cease from their prophets , but believed their lies and prophesied of wine and strong drink , and cryed peace to them that gods controversy was against , and so persecuted the apostels from city to city , and from place to place , till the the wrath of god came upon them , and jerusalem compassed about with armies , and not one stone left upon another , and for their sakes sion became a plowed corne field , their temple burnt , their priests slain , their sacrifices ceased , and their oblations at an end , and they scattered among the heathen , and they and all their idols , and their worship blasted and cursed from god , and from being a nation to this day , and thus hath the lord brought shame and contempt upon all through all ages , who have worshipped the works of their own hands , or that hath holden up any figure , representation , and have set it up and exalted it above the life , and with it have opposed the power , the life in which all figures , types , and representations ends in ; and thus far i have passed through generations , and also through administrations , that all who have a desire of the true knowledge of god may see , that man in the degeneration being out of the image of god , corrupts himselfe in all things , and makes idols of all things , being from the life in which man hath power onely to fulfill the righteous will of god. but to descend & to come nearer to our age , because all that which is called christendome , will say this in nothing unto them , because they hold not up the heathens images nor the jewish idols , nor the jewish types and worship , and therefore they are no idolaters ; when john the prophet came and preached repentance in the wildernesse of judea , which was a preparer of the way , he baptized in jordan , and many believed and repented , and were baptized , and christ also was baptized , and so was he circumcised and eate the passeover , and observed what was written , because he came to fulfill all righteousnesse , and also bad his disciples hear them that sat in moses seats for he was not yet sacrificed up , nor glorified ; i say iohn baptized not in his own name , but bore witnesse unto christ the lamb of god who takes away the sins of the world , who came after him and was preferred before him , whom iohn said should baptize them with the holy ghost and with fire , and many of iohns disciples followed christ the true light , that lighteth every one that cometh into the world , and iohn was not offended at them for following of christ but rejoyced ; take notice of this , you baptizers who are offended with them that followes christ the light that lighteth every one that cometh into the world , and excommunicates them like the envyous jewes , out of your assemblies , and saith they are deluded , and are so far from iohns spirit , that instead of bearing your testimony to him , who is the ( light ) that you would bind them up , and council your disciples not to goe after him , the true light that lighteth every man ( the christ of god ) i say to you , you are in the idolatry , who prefer your water before the ( light ) but iohn bore witnesse to christ the light , and said he was preferred before him , and some imitaters and idolaters say the baptisme of water is the door or entrance into the church of god , when as christ saith he is the door , none comes into the fold but by him , and none comes to the father but by him , and he is the way , so who sets up an other entrance unto god , or into the foule or into the church , which is the pillar and ground of truth , sets up an idol , and prefers an idol , above the life , and so are in the idolatry ; but let none mistake , that i say water is an idol nay , it is a good creature of god , or that i say iohns baptisme with water was an idol , nay he was in the power and spirit of eliah , and his baptisme a figure of a good thing which was to come , which afterward was received by the diseiples , and christs words made good unto them ; iohn indeed baptized you with water unto repentance , but ye shall be baptized with the holy ghost , and with fire , not many daies hence , that was christs baptisme . i am not ignorant of the many and great contests in this age , that have been about these things , and i know many scriptures that speaks of baptism all which i have searched narrowly with the measure of gods spirit given unto me , into the true ground of things , & the true state of each administration , and in this thing i am satisfied fully , that the baptisme with water was iohns baptisme , and not christs , and the baptisme of the spirit is christs , and not iohns ; i have no desire to wrangle or jangle about words , or contest about shadowes , but that all may come to know him in whom all ministrations ends in , and there will be peace and satisfaction ( to wit , in christ ) but to say some thing to the main bassis , and foundation , which priests , and separatists builds much of their arguments upon , the last of mat. and the last , goe teach and baptize all nations in the name of the father , son , and holy ghost ; as for all the priests about their baptising of infants , here is no ground at all , for here is first teach and then baptize , and here 's no infants neither , and so i know , what consequences hath been drawn from this by the unlearned in their imaginations , but them that hath the least measure of true light , will not take a consequence to build a foundation on , for this is contrary to their own rule , they say the scripture is the rule , then their consequence is not the rule , and if the scriptures be the rule , let all people of your parishes know if you can by the scripture shew when john or any disciple of his or christs , baptized infants and taught them principles of religion ● . years after , but they are willingly ignorant that sees not you to be idolaters ; and as to the baptists separates , who builds upon this for their water baptisme , they are as groundles as the priests , and all their arguments are as invalled as the rest ; for here is baptizing the nations in the name of the father in the name of the son , and of the holy ghost , and any who are judicious or wise , and are in any measure of gods pure wisdom , will not say that the name of the father is water , or the son or holy ghost is water ; the name of god is i am , and a strong tower , and the name of the son is the word , and the word is the power , but this is not water ; but further they say the disciples had received the holy ghost , and did baptize with water after , and they were baptized with water after they had received the holy ghost , & they bring divers scriptures to prove this . i shall not deny but peter baptized with water , and paul two or three families , and thanks god he baptized no more , and said he had declared the whole counsel of god , and he makes not mention in all his epistles that baptisme was any part of his command , neither in all his counsel to the churches any where doth he exhort either timothy or titus or apollo or any of the brethren to baptize with water ; but as for peters baptizing with water , i know no more command he had then paul ; as for the commission , which matthew writes of , mat. . and . and that mark mentions , . . there is no water , and so it s the baptisme of john , i grant , and christ bearing witness to john that he was a prophet and did baptize many , and therefore he or they in honour to johns ministry might baptize some , as well as paul did circumcise titus , and and then in cor. . . said it was nothing , and again in another place , neither circumcision nor uncircumcision did avail , but a new creature , and because it was a figure which people did not idolize so much then , as they did circumcision , for the weakness of the people , for a time ; and the wise in heart may understand that when any representation or figure outward was set up , it was not easily denyed again , nor an easie thing to be laid down , when the thing , signified was come ; for many of the jews believed in christ , and were said to be brethren , and yet they came from jerusalem , and troubled the church of galatia , and would have brought them under the figure circumcision again , and the apostle , in gal. . asks them , now when ye know god , why turn ye again to the beggarly elements , [ circumcision ] observing dayes , moneths , times and years ; i would ask the moderate a question , whether water be not an element , and pertains only to the elementary part in man , which is to passe away and be dissolved when the seed is raised up whose nature is not elementary , but celestial ? i shall say no more to them at this present who are contentions , who are so zealous for their water upon so weak a ground , but take heed that while you are striving about your outward water , you neglect not the washing of regeneration and the cleansing of the spirit ; many have been baptized , but which of you hath received the holy ghost ? there is not one among you dare own or witness an infallible spirit , but rather counts it an error that any should speak , or witness , or look to enjoy any such thing in these dayes ; well , i say unto you your day is a day of darkness and gloominess you live in , and thick darkness covers your tabernacle ; for who ever have received the holy ghost or spirit of truth in any measure , are led by that which is infallible and not fallible ; and if you look not for this , you are no sons notwithstanding all your washing the outside ; for as many as are the sons of god are led by the spirit of god , and this is witnessed praises to the lord for ever ; the lord is unto his people an everlasting light , and this is the sum that water is owned to be a figure of the one baptism , and was an element , and pertained to that which is elementary ; but the elements shall melt with fervent heat and be dissolved in the day of the lord , and then the seed comes up which is heir of the promise , which is nourished with the water of life , which is not an element nor elementary , but is celestial , and springs up in them that believe unto everlasting life , and comes to be born of the water and the spirit , and enters into gods kingdom , dominion , power , life , wisdom , excellency and eternal glory , happy is he that believes and abides in patience unto the end . now since the dayes of john , the kingdom of god hath been preached , and as many as were ordained to eternal life believed , and many in the day when christ was manifest in the flesh believed , unto whom he declared the mind of the father , and by him was the father glorified , he fulfilled the law , and did many works and miracles by the power of the father , and herein was the father glorified , and them that did believe in him , their faith was strengthened ; and he opened the mystries of the kingdom of god unto his disciples , and bore witness and prophesied the destruction of jerusalem , and of all their worship , and said , no more at jerusalem nor at samaria , but the time was coming when they that worshipped the father should worship him in spirit and truth , and declared against the pharisees righteousness , and said to his disciples , except their righteousness did exceed the pharisees they could not enter the kingdom of god , and yet the pharisees performed all the outward things commanded , but were in the idolatry , and did not believe in the life ; now he declared of his suffering many things , & also how he would go away , and how he would come again , and would not leave them comfortless , but these things were hard to be believed then , by his disciples , and further he told them he must be betrayed , and suffer and rise again , and when the hour was come that he was betrayed , when he was with his disciples , even the same night he was betrayed , he took bread , and broke it , and blessed it , and said , take and eat , this is my body which is broken for you , this do in remembrance of me ; and after he took the cup , and after he had supped , saying , this is the cup of the new testament in my blood , as often as you drink it ; do it in remembrance of me , cor. . . . and matthew , mark , and luke declares the same , and this was reall bread , and reall wine , which was a representation of that which was to be enjoyed in the spirit , and never intended for any further thing , but as a figure or a representation of the bread of life , and of the cup of blessing which afterward they came to be witnesses of , and as oft as they eat and drank , they did shew forth the lords death till he came . now this was practiced among the disciples after he was risen from the dead and did converse with them at many times , and exhorted them and comforted them , and instructed them , and told them that they should be witnesses of his name unto the ends of the earth ; and gave them commandment to teach all nations and baptize them in the name of the father , and of the son , and of the holy ghost , and did promise to be with them to the end of the world , and told how the comforter would come , and that the father would send him in his name ; even the spirit of truth which was with them , and should be in them to be their teacher , leader and guide , and bring all things to their remembrance . now that which he gave them as a figure , and to be a sign unto them , of the clearer manifestation of himself , which afterward came to be fulfilled , and they witnesses of it , who grew up in the pure invisible being , and did see the mystery , through the revelation of the spirit , which did more clearly show unto them the mysteries within the vail ; for as i said of water , it was a sign of a good thing to come , so the bread and the cup was also a sign of a good thing to come , as all outward figures were , but they that did believe , and grew up in the faith , in the seed , christ , they came to see the substance , in whom all figures ends in , and had communion with him , within the vail after he was ascended , where he was before ; now the apostle he spoke as to wise men , judge ye what i say , cor. . , . the cup of blessing , which we blesse , is it not the communion of the blood of christ ? the bread which we break is it not the communion of the body of christ and v. . for we being many are one bread , & one body , for we are all partakers of that one bread ; mark all they that did believe , though they were many , yet they were one bread & one body , and were all partakers of that one bread , which bread was the flesh of christ , john . . i am the bread of life , and joh. . . i am the living bread that came down from heaven ; if any man eat of this bread he shall live for ever , and the bread that i will give is my flesh , which i will give for the life of the world : now i speak unto wise men , and let the wisdom of god ( in them manifest ) judge what i say , for where the body of christ is witnessed , and the flesh of christ known , they know that which all the figures ends in , the manna that god gave to israel in the wilderness , they died that did eat thereof , which was as pure a type of the hidden manna , as lively a type as bread outward which was but a type of the of the flesh of christ , and both they that did eats the manna , and they that eat the bread outward and drank the cup outward are both dead , but he that eat the flesh of christ and drinks the blood lives for ever ; and he that eats the hidden manna hath overcome death and lives for ever , and feeds upon the bread of life , feeds upon eternal life . now this is a mystery to the papists , who are idolaters , who have sprung vp in the apostacy , though they have scriptures as it was to the jewes , john . . who strove among themselves and said , how can this man give us his flesh ●o eat ? and so the papists , who strives about the flesh of christ and his blood , and yet have the scriptures , and they say it s in the bread and in the wine , after consecration , & so they worship the imaginations of their own hearts , not deserning the lords body , and have killed thousands , and taken away the lives of thousands , because they would not confesse their idol to be of god. and the protestants they are setting up the bread and the wine , and contenting themselves therewith , and are making an idol of it , and comes not to discerne the body of christ , but one saying he hath a carnall body , and another a fleshly body , another a mystical body , another sayes his body is devided from his members , and so speaks out of thick darknesse , their own imaginations , and hath not communion with the body of christ , neither knowes the flesh of christ , which is the bread of life , which is given for the life of the world , iohn . . and as godlinesse began to work , and the mystery thereof in the dayes of christand the apostles , wherein the lord discovered much of his wisdom and power , & manifested his pure presence , & poured out his spirit plentifully upon , sons and daughters , & fulfilled that which joel●prophesied ●prophesied of , joel . . which came to be fulfilled after christs ascention , acts. . . and they received the holy ghost , & spoke the wonderfull things of god as they were revealed by the spirit , which shed it selfe abroad among them that waited for it , so also the mystery of iniquity began to work even in that time , and as the apostles laid the foundation of truth , and declared the truth , christ to be the foundation , even so the mystery of iniquity did work , and a beginning or a foundation of error was laid by them , who were gone out of the truth , the false prophets , deceivers , anti-christs who were professors and preachers , but they were such as were covetous and greedy of filthy lucre , and made merchandize of souls for dishonest gaine , and denyed the power of god , christ , and were enemies to the crosse , and gloried in the flesh , and spake swelling words of vanity , and did all live in the lust of the flesh , and were proud boasters , and denyed the lord that bought them ; for denying the power of god , they did deny christ , though in words they preached him , as this generation who are their off-springs doe out of strife & contention , as the apostle writs , & they held the form of godlinesse but denyed the power , and they were they that once were convinced of the truth , and came into the forme of truth , but denyed the power of truth ; but were in craft and deceit , and they subverted whole houses from the faith , and led them back into the world , into unbeliefe , in the apostles dayes , and yet had a worship , and did worship , but not the power , not the life , and this began to worke , and wrought more cunningly , and subtilly in the latter times : and the apostle paul in many of his epistles , iohn and peter and jude , declares against them , and paul prophesied of them before his departure , of grievous wolves , which should spring up , which should not spare to make havock of the flock of christ ; so the fall apostles , deceivers , antichrists , and deceitful workers , they went out then and did what they could to lead disciples after them into the world ; inwardly they were ravened from the spirit , and was gone from it into the earth , into the world , and served not the lord jesus christ , but their own bellies , and the god of the world which is the devil , and they went into the world , and the world received them ; and then they and their disciples turned against the saints , and they held truth in words , and the form for a while , but it was in unrighteousness ; and here was the beginners , and the beginning of the apostats , and of the apostacy ; it was began in the apostles dayes by them that went out of the truth , out of the light , and were ravened from the spirit , and erred from the faith , and were enemies to the power of god , and these were the beginners and the layers of the foundation , and then it grew , that root of wickedness faster then the truth ; for the jewes resisted , and the heathen resisted and the apostates and false prophets resisted , and they that were apostatized they resisted , and they caused many to stumble , to erre , to make ship-wrack of their faith , and so the world went after them , the world , the nations , the kindreds , the tongues , & the people went after kings , princes and potentates of the earth , & in processe of time they had over run-all & killed the saints , the woman fled into the wildernesse , & the man child was caught up unto god ; then all nations who were gone from the rock became as a sea , reeled to & fro , unstable , unsetled ; what were they like to settle in the sea ? then a great beast arose with his seven heads and ten hornes , and the whore which had defiled the bed , and she sat upon the beast , and she reached out her cup of fornication to the nations , and all nations was drunk with her cup , and then the beast made war , and the nations were drunk , and they loved the beast and received his marke , became cruel , and pushed at the saints ( and followed him ) and made war with them , and the whore , she drank the blood of the saints , and the dragon appeared , and with his tayle drew the third part of the stars after him to the earth ; the false prophets they are the tayle of the dragon who were gone from the testimony of jesus , the spirit of prophecy , and drew after it the third part of the stars from the firmament of his power into the earth , rev. . . the man child was caught up unto god , which was to rule all nations with a rod of iron , and the woman fled into the wildernesse , where god hath prepared a place for her , and then the dragon went out and made war with the remnant of her seed , to wit , the womans seed . and so out of the sea arose the beast , out of nations , kindreds , tongues , and peoples , which are waters , and the dragon gave power to the beast , and his seat , and great authority , rev. . . and all the world wondred after the beast , ver . . and ver . they worshipped the dragon which gave power to the beast , and the beast likewise ; and now the worl● cryed ( which wondred after the beast ) who is able to make war with the beast ? and ver . . he opened his mouth in blasphemy against god , to blaspheme his name and tabernacle , and them that dwell in heaven , and he made war with the saints , and did overcome them , and all that dwelt upon the earth worshipped him , whose names were not written in the lambs book of life . and the beast● deceived the nations and them that did dwell on the earth , and now kindreds , tongues , and peoples , and nations , and all the world which wondred after him , they who had lost the image of god , now became the image of the beast , that blasphemed god and his tabernacle , and them that dwell in heaven , and now the kings of the earth that had drunk the whores cup of fornication , and the nations , kindreds , and tongues , and people , who were become the beasts image , now the image of the beast spoke , and caused as many as would not worship the beast and the image , should be killed ; take notice of that , all who are called christians , it was not gods image , who compelled to worship or else be killed , but it was the beasts image , and wheresoever compultion and killing is exercised and practised , they worship the beast . chap. . ver . . and he causeth all both small and great , rich and poor , bond and free to receive a marke in their forehead , or in their right hand , and none might buy or sell , but he which had the beasts marke or his name , or the number of his name ; here was worship , but it was the beasts worship , and idolatrous worship , and the dragons worship , who sought to destroy the man-child , which all the angels is to worship ; all this worship is in the apostacy . so let all take notice of this compelling , causing , forcing , killing , and destroying about worship , all they that so do yet are worshipping the beast on which the whore rides , and this is that generation who slew the lamb , and they are of the world , and this is the dragons brood , who sought to devour the man-child , and this is the serpents seed , and a seed of falsehood who made war with the remnant of the seed of the woman through all ages unto this generation , and so all that which is called christendome , is more or lesse under the beasts power , and hath his image , even to this day ; and yet some of them are professing the saints words , and imitating their actions , who were followers of the lamb , and kept the faith ; now this that iohn saw as come in , did grow deceivers , anti-christs , false prophets , who were before & trouthe churches at galatia corinth , and made havock , brought in deceit and infected many , as coloss. pergamus , rev. . sardis & laodicea ; but now all nations were erred and gone from their maker , their husband , and did drink of the cup of the whore , and were adulterated from the life , faith , and power , and now worshipped the beast , and the whole world went after him , there was some of his adultery , whordome and fornication in the apostles dayes , and some had drunken then , but now nations , kindreds , tongues , and people drunk the cup of fornication , and now jesabel who slew the prophets , and drunk the blood of the saints , she reaches out her cup ; kings , merchants , noble men , great men , nations , kinreds , tongues , and people were made drunk , the man-child sought to be devoured , flouds cast out after the woman , the saints blood drunk , the world worships the dragon , and the beast and his great authority , and wonders after him ; now jesabel the whore , who made the nations drunk , she prophesies , all the nations made drunk with her cup of fornication , and drinks in all her false doctrines , and devised fables , now she is as a queen , now the nations worships ; after a beast arises , she gets upon him and rides , she and the beast becomes one , she drinks the blood of the saints , the beast makes war , compells , kills , being of one mind with the whore ; none to buy or sell but they that have his mark of his name , or at least some of the number of his name ; and who were not defiled , were killed ( or sought to be killed ) this is since the apostles days ; so now we have found the whore , her beginning in the apostacy , having lost the faith and power that the saints were in , we have found out the rise of the beast in the apostacy , since the apostles , that all the world wondred after and worshipped . now rome we have found thy foundation , and the beginning of thy rise , and sees how thou art elevated , we have thee and all that sprang out of thy stock and root , betwixt this time and the apostles , and we read beyond thee , though thou boast thy selfe of antiquity , and glory in thy counsels , and convocations , for thy proof we have sounded thy bottome , i have thee and all the apostates sprang from thee betwixt me and the apostles , the anti-christs false-prophets , deceivers , false apostles , they began , they laid thy foundation , who went out from the apostles , and denyed the crosse of christ and the power of god , and the apostle prophesied of their increase , here thy visible members began to gather , and they went out into the world , and the world received them , according to christs saying , out of the light , out of the power , out of the faith , out of the life that the holy men of god were in , being ravened from the spirit , whored from the life , they went out in an outward dresse , had a shew , a form of godliness , the nations received the cup , the kings of the earth , the nobles and the mighty men , thou boasts of , they drank of thy cup and were inflamed with adultery after thee ; and then the nations over which the whoredoms spread , kindreds , dominions , tongues nations peoples and become fornicators , all became as a sea , rolling , tossing , foming , raging , casting up mire and dirt , unstable reeling ; then the kings , the great men , thy nobles who were rulers over the people , being drunk with the nations cup of fornication , they sprang up as a great beast with so many heads and horns , and their teeth became as lyons , their feet as bears , and then thou began to ride in the nations , and to sit as a queen , then thou associated thy drunken fornicators together then thou began to usurp authority and then sit as judge over the heritage of god and of the saints , of the apostles , and of them that kept the testimony of jesus then thou began to kill and destroy and suck the blood of the saints , and to be drunk with it ; and then thy kings whom thou calls converts and christians having drunken thy cup , they formed lawes and made lawes to guard thy whoredoms and adultries and idolatries , then they became thy executioners , and what thou said was good , the beast maintained , and what thou condemnedst by thy counsels for heresie , they became executioners of ; then came in compelling to worship by the beast that rose out of the sea , and then thou cryed hereticks and condemned the just , and then thou got a cover , thou wouldst not kil , but the beast must upon whom thou rides ; then if there was any that kept their virginity and the faith of our lord jesus christ which was in the apostles dayes , then thou condemnedst them for hereticks ; then the beast compelled , and caused to worship , but if they would not bow to his image , then thy merchants cries up , they despise governors and rulers , when both thy doctrine and thy laws is corrupt , then the beast must kill , then he blaphemes the god of heaven , and his tabernacle ; and then thou saith thou killest none , but the beast must ( upon which thou rides ) and shall have a whole counsel to confirm it to be lawful ; and now thou cals thy self the catholike and apostolical church , and thy seat the apostolical chair , and the rulers and leaders defenders of the faith . nay , we finde thee contrary to the primitive church , and thy seat and chair is raised up since , and thy bed of whoredoms made since , and the kings and rulers in thy dominions are become defenders of thy idolatries and whoredoms , and are indeed the beast that makes war with the saints , and hath prevailed , and truth overcome ; but he is risen who is able to make war with the beast , and to take the whore , and to burn her flesh with fire , for he is able to judge her ; and thy beasts weapons and thine are carnal , but the lambs and the saints are spiritual , and so thy doctrine and practice is quite another thing , patched ●uffe , some brought in from the first priesthood , some borrowed from the jews , as thy altars , thy vestments ( that thy idolatrous merchants wear when they celebrate thy great idol the mass ) and the rest borrowed fragments from the heathen , and the rest invented in the night of darkness , and all that you have is invented trumpery , as bad as the heathen ; all your crosses , altars , crucifixes , your cells your lent , your fasts , your feasts , your hair-cloth ; your images , pictures , your relickes of dead mens bones , your tythes , your offerings , oblations , obventions , your tapers , beads , your holy water , your baptizing of infants , your purgatory , your praying for the dead , your visiting of old wals , and old tombs , and rotten sepulchres , your pilgrimages , your inquisition ; all this is come up since the apostles dayes , and thy consecrated bread and wine , which thou calls the body and blood of christ , about which idol thou ( and all that have drunken the cup of fornication , ) and the beast hath slain thousands of men in your blood thirsty cruelty , and all your works you call meritorious they are all dead , & will be sentenced by the lamb ( who is risen , ) to be self-righteousness ; and so we have found out your visible church had no being but since the apostacy , since the apostles dayes , and you are erred both in doctrine and practice , and all your ordination of your ministers , your schools and colledges is all in the will of man , all this is in the fall , in the transgression , and under the curse . object . some of the protestants or reformed churches ( so called ) may say we like this well that you declare against po●●●y , we agree with you in that ; but we have renounced the whores cup , and have denyed all the powers of the beast long since . answ. although many of you priests have denyed your mother , because some kings and rulers , or dukes or magistrates have cast off the yoke , and they protect you , and give you maintenance , yet we cannot but remember you of your genealogy , and decent , and your doctrine and practice shall prove it , and make it manifest , and that you take part with the beast , and worships his image , and shall be evidenced , more and more , even before this generation passe away ; are not you a stem sprung from the same root ? doth not the fruits you bring forth evidence it , and practice , demonstrate it ? if you grant that rome is apostized from the faith which the apostles were in , and their practice ( you must not deny your fathers ) who made the bishops , and ordained them ; did not the pope , who ordained you ministers or priests , did not the bishops , who set up your mass-house , with all the pictures and crosses in and upon them , which you call your church ? who established tythes , offerings , oblations , easter reckonings , midsumer dues , did not the pope first , , and them that were subject to his power , who invented schools and colledges to fit you for the ministry , and qualifie you for the ministry , as you say , is not this set up in , and since the apostacy began ? your set wages , your baptizing of infants , your consecrated bels , which the pope hollowed or his emissaries ? do not you preach up the letter for the word , & the letter for the gospel ? & are not you calling your bread & wine a sacrament ? which word you have received from rome , your pulpets & your hour-glasses , your cushons , your black robes & long robes , fals-prophet-like , your funeral for the dead like the popes exequies for the dead , your devouring widdowes houses , and sueing men at the lavv , your haling them to courts & prisons , your taking avvay mens goods by force , three-fold , ten-fold ; yea , is that which you claim , and from them that you work not for ; neither dare you say this was the apostles practice , or any of the primative churches ; if you say yea , all that knowes the scripture or the least of god in them to guid them , or to open their understandings , they will see you nearly related to rome , and to the apostates , and deceivers , and fals prophets of old , and that you are greatly inflamed with the whores cup ; and did not the holy men of god speak as they were moved by the holy ghost and divine inspiration , & as the spirit of truth revealed it selfe in them ? and do not you all head and taile deny any such thing to be now ? and further concludes , that its a great errour to look for any such thing ? then be convinced in your selves , you are apostates and apostatized from that faith , and hope & spirit that was in the primative times ; and now reads old authors , it may be . or . books before you can get an hours discourse patched up to hold you dreaming till the glasse be run ; & dare you be so impudent & confident as to say that you ●are not apostates ? and are you not followers of the beast , and have you not his mark , and bear you not his image ? do not you count that disorder which the apostles and the churches counted order ? if any thing was revealed to him that stands by , let the first hold his peace ? are not you apostatized from this order , & cries take him away , and yet you would be called apostolicall ? well , these things being true , and obvious enough to behold , to any who knows any thing of god , i need not say much more in this thing , but all wise men will come out from among you , and out of babylon the mother of harlots , which hath made you and your root and genealogy drunk with her fornication , and this is my call to seperate from her and you , that are in the apostacy ; and waite to know the word which was in the beginning , and the gospel which was preached to abraham , which endures for ever , whose joyful sound is come forth in power and great glory , which will shake the foundation of your great city , even mystery babylon , and not leave one stone upon another which shall not be thrown down ; and then the holy men of god shall rejoyce , and the saints of the most high shall sing , they that have been as sheep for the slaughter shall reign over the earth , and shall say , the lord god omnipotent reigns , and let us rejoyce and be glad , and he hath taken to himself great power , and is coming to gather his lambs out of your mouths , and to feed in a pasture you never saw , which was manifest to the saints in light , before you apostates sprang , and shall be again , when you and all your dark muddy traditions , and inventions , are gone down into the pit , where there is no remembrance . object . but it may be the pure reformed church of scotland , as it hath been called , and the old episcopal and prelatical priests of england , who hath borrowed their images to set up here will be ready to say we have denyed , the whore and the beast , and the apostacy , and we have pure reformation , we have denyed bishops which was made by the apostate the pope , and now we have settled all things according to the primitive church . answ. there never did spring up any deceit since the apostles or before , but it called it self , by the best name ; as for the priests of scotland , their doctrine and practice is made manifest , and their reformation by their principles which i refer the reader to , intituled the principles of the priests of scotland , their reformation , and discipline is nearly related to the spanish inqnisition ; for their doctrine , they say grace is not free , and faith is not without sin , and the letter is the word of god , and that they are cursed that say there is a light within which will lead up to god ; and as one said , although it meant christ ; and if any will not submit to their words , and conform to their practice and traditions , then they call a counsel together , as their forefathers at trent , and pronounces him a heretick , and within this few years banished them , or else took their whole substance outward from them ; and if any out of conscience could not submit unto their invented tradition , then if he ever came to have any converse with them again , be must have a penance before he could get an indulgence from them , like the pope ; and furthermore , if any deny them because they are out of the doctrine of christ , and are contrary to the scripture , then , as i said , they excommunicate them , and charges all people neither to buy nor sell , nor eat nor drink with them , nor work for them ; and so the beasts power is exercised , compelling to come to their mass-houses ; and as for the denying the bishops , then you have denyed your fathers that begat you , and ordained you , then , you have no ordination ; but may be you have cry●d so for setling your gospel , you have got a commitee to ordain you , or one company to lay hands on another , but when receive ye the holy ghost ? oh that is an error in your church , but are you not got into the old cathedrals ( so called ) and into the steeple-houses , and the old masse-houses , and where you had , may be pounds or fourty in the year , now you have gotten a hundred , it may be two ; here 's reformation indeed ; well , we must needs remember you of your race and stock , the apostates since the apostle dayes , and the former practices which is found among the old protestants and papists is among you , and you are still drunk with the whores cup , and are crying for cains weapons to guard you ; well , i say you art part of the dragons tail , that draws to the earth , and to the pit , which will be the end of all idolaters and apostates , except they come to repent . and as for the independants churches , so called , you are a branch of the same root , you have declared against the bishops and court prelates , and said they were in error , and many of you declared against them for pluralists , because they had too great benefits , and declared against tythes , as to be antichristian , and whoso received tithes , denyed christ come in the flesh , who are wheeled about , and now takes them your selves , and creeps into the old mass-houses , and hath taken that up which you condemned in others , and so have made your former testimony void , and all sober people sees your hypocrisie and deceit , who have gathered a company together , which you call select people , or members of your church , and you exclude the rest who have as good right to your ordinance as you , for they professe christ in words as you do ; and yet you will receive their means , whom you judge not capable of your ordinance ; and your church will no more maintain you , then it would maintain them that you have denied in words , if you had not the beasts power to compel , your vineyard would starve you , your gospel and your preaching is one with the former , and the people is the same in nature they were before ; you have got bishops lands , agmentations and stypends more large then your forefathers had , for the most part , and sue men at the law , and hales them before judgement seats and takes away their goods whom you look upon to be in error ; yet this stands as good with you as any article of your faith , to force to compell , to sue , to hale into prison , to take away their goods , and get a scripture for your cover , and say he that preacheth the gospel must live of the gospel , and them that neither hear you , nor receives you , neither believes your gospel ; yet you conclude , its lawful to take their goods and if you cannot get them , hale the party into prison ; are not you drinking still the whores cup ? and do not you follow the beast ? and do not you own that law to be just that compels people to pay mony to you who denyes your ministry , and are none of your sheep ? and are not your ordinances and worship imitated things from the scripture , the saints words , and yet out of their life and practice , are not you in the apostacy ? have you not your profession and confession of faith , to make year after year as the magistrate changes ? doth not this evidence , that you are unstable and are yet in the waters upon which the whore sits , and scituated in babylon , the mother of harlots , who yet makes you drunk , and that makes all the filth and vomit appear in the earth that stains the earth , and your idols corrupts the earth ; and all seperates under what name soever , who have not denyed the ground of apostacy , but are in the apostacy , for all sects since the apostles days have taken up some part and left another , since the life hath been lost , and the power lost all hath been in idolatry , and the protestants who have denied the papists , yet they have not denyed them in the ground of their worship , but hath retained some , part and hath kept some part of their worship ; and all sects sprung out of the protestants , in them all there is some part remaining , for they have not denyed the ground of the worship set up in the apostacy the whores cup i● drunk of , and the dragon hath power which sought to destroy the man-childe , and made war with the remnant of the seed of the woman who was clothed with the sun ; you all stick yet in babylon , and the best of you all , are but yet in the suburbs thereof . for since the apostles dayes their foundation hath been either traditions , imitations , inventions of their own , or borrowed things from the jewes in the first covenant , or at the best , the letter hath been the ground of their faith and their foundation , which they have twined and translated this way and that , according to the wit , and reason of every particular sect and opinion , and according to the understanding of their private spirits ; now all these buildings , and towers that men have builded up in the apostacy , they would fasten upon the writings of the holy men of god , and so hath raised an imagination of their own , and so would have the scripture prove what they say ; and the writings of the apostles , they all cal the gospel ; & the word of faith , & the light of the gospel , & the foundation & the tryer of spirits , & the touchstone and say its the foundation of their faith and religion ; and so are all in the distraction one envying another , and persecuting one another about the words of truth , spoken from the spirit of truth , which cannot be understood again but by the same spirit ; and so all them that have not the spirit of truth , are in the apostacy , and all sects judgements and opinions that hath risen up since the apostacy , from the faith that was once delivered to the saints , when the woman traveled and brought the man-child , which after , because of the dragons power , fled into the wildernesse , and her child caught up unto god , all the faith and worship , that since is sprung up since the whore hath sitten as a queen in majesty , is all denyed , the ground of their worship , lawes , traditions , inventions , and all their invented practises , and formes and images , and likenesses are denyed , and disowned , as to be the dresse and attire of the whore which hath allured people through her inticing pretences and shewes of holinesse , when indeed all is but spiritual adultery , and this must be all turned under again , the whores flesh burned , and her attire plucked off , and her nakednesse appear , and her shame to them that have committed fornication with her , and they shall be ashamed of themselves , and of her , and abhor themselves , and abhor her , and destroyed shall she be ; and the lambs wife shall be beautified , and come out of the secret places into open view , out of the solitary wildernesse , into the beautifull place that the lord will bring her into , & the time , times , and halfe time is out , the thousand two-hundred and threscore dayes is at an end ; and he bears witnesse of it who saw her ●fly away upon eagles wings into the secret place , which was prepared for her , for these dayes and times appointed , and i say he that knowes the counsell , of the most high ( in this matter ) can account the time , times , and a halfe , and the dayes , and what shall be after the days be expired which is at an end ; blessed is he that sees , believes , and understands , he shall see that which yet hath not appeared , neither can it be believed by the most , though it were declared ; but yet a little while and the earth growes ripe , and an eare will be opened in many who cannot yet hear , and for a little while in this i shall be silent , and treasure up that which the spirit hath revealed , till the time be fully accomplished which god hath determined , and then his glory shall be revealed , and all the former things which have lived since the man of sin hath been exalted , shall all dye , & an utter consumption shall be of all the changeable lawes made since the apostacy , and the many changeable dresses of the whore , and attires in which she hath appeared , & imaginary worships into which all have run since they were apostati●ed from the faith ; all this shall be disanulled , and come to an end , and be blasted for ever , the spirit of the lord saith amen . how the woman that was cloathed with the sun , and had the crowne of twelve stars upon her head , which did flie into the wildernesse , comes out againe after the great whore is judged , and her child that was caught up unto god , comes to appeare again . now after the time , times , and halfe a time , and after the thousand two hundred and threescore days she returns after the whore is judged , and the great city babylon is fallen , which hath made the nations drunk , and brought forth children in fornication , who had drunk the blood of the saints in the apostacy after the whore was judged ; and the voice was heard in heaven , of much people that sang halelujah , salvation , and glory , and honour , & power ; who witnessed to the righteousness of gods judgement : and a voice came out of the throne , saying , praise our god all his servants , and ye that fear him both small and great , rev. . . and verse the . and i heard as it were the voice of many waters , and as a great multitude , and as the voice of a mighty thunder , saying , halelujah , for the lord god omnipotent reigneth ; the whore is now judged , the mother of harlots condemned with all her inchantments , and sorceries . now the lambs wife appears , who is the mother of the man-child which was caught up unto god , she that was cloathed with the sun , with the glorious everlasting celestial light , she is both the mother and the wife , he that hath an eare let him hear ; now jerusalem that is from above , ( spiritually so called ) who was the mother of all the saints before the apostacy , she appears again , and comes to be the wife of the lamb , and the city of the saints , & the mother of them that are born from above ; this shall be and is made manifest to some , but a numberlesse number shall see it , and the day hastens greatly , and she is appearing again , and her solitary garments shall be put off ; and as she was beautifull ( before the whore made the nations drunk ) cloathed with the sun , and had the moon under her feet , and a crown of twelve stars upon her head ( and though she became child-lesse , and also as a widow , and the remnant of her seed slain , and destroyed ) so shall she appear again in glory and beauty as before , and shall be made ready , yea , my eye hath seen it ; she is making her selfe ready as a bride for her husband , and unto her is granted , that she shall be arrayed in fine linen , clean and white , even arayed in the righteousnesse of the saints , which is not self-righteousnesse ; the garments of the harlot and her lovers ; but in the righteousnesse of christ the lamb , her husband and child also , and she shall now bring forth many more children , though her seed have been slain , yet a numberlesse number shall appear , and ten thousand thousand shall be brought forth by her , and glory in her , and reverence her , and rejoyce in her for ever , and they shall be all clad in the same robe which the husband the lamb is cloathed withall , and the same , the lambs wife , this woman is cloathed with all , and the same shall all the children be cloathed with all , the fine linen the righteousnesse of the lamb which was dead and slaine since the foundation of the world , but now alive and lives for evermore ; and here a heavenly family appears now after the apostacy , and this shall be seen by all that have an eye , that can see through & beyond the smoke of the pit , that have darkned the ayre while the beast and dragon hath had power ; but now hath her child appeared again , the man-child hath appeared again , and he that was in the spirit on the lords day saw whether he was taken up to the throne of god , revel . . ver . . and on the same lords day he saw him after the woman was fled , and the remnant of her seed was made war with and flain in the earth , where the dragon had power . he that was in the spirit saw him alive again after he was caught up ; so he that is in the spirit , now on the lords day sees the same man-childe who was brought forth by by the woman who was to rule the nations , but was caught up to the throne of god before he came to r●le ; and then the dragon ruled the beasts and false prophet , the whore the mother of harlots sate as a queen , and the woman the mother of the heir fled into an obscure and a retired place , and was hid , times and dayes ( as i said before ) but as she appeared again in beauty , so the man-childe the heir he appears also in glory , majesty and power , and john saw him , revelations . . . . . . . and i saw heaven opened , and behold a white horse and he that sate upon him , was called faithful and true , and he doth judge and make war in rigteousness his eyes was as a flame of fire , on his head were many crowns , and he had a name written that none knew but he bimself , and he was clothed with a vesture dipped in blood and his name is called the word of god. and now the womans seed is increased again , after the dragon and the beasts war , and now they become an army , and follows the lamb their leader who is anoynted with honour , glory , and majesty and renown , strength , power , wisdom , joy and gladness above all his fellowes ; yet his followers are annointed too , and the seed of the woman the inhabitants of the city of the great king , they are clothed with the same garment and armour , and rides on in power strength and majesty after him , and they are clothed and shall be with the garment of their mother , and the garment of their captain their head ; and as he rode on in innocency , so they ride on after him , and the woman was in heaven , that travelled , and the childe was born there , though he was to rule the nations of the earth ; and so who so are of this womans seed which is born in the city of the great king jerusalem unto which the hebrewes were come , heb . before the apostacy , and before the woman fled , so now the same city comes to be seen again , and the children are free born of their mother the lambs wife , who is joyned to him , and is to be so for ever in the everlasting covenant ; so they being heavenly children , redeemed from the earth , from under the dragons power , they follow the lamb , the word , gods power , revel . . . and the armies which were in heaven followed him , upon white horses , clothed in fine linen white and clean , and out of his mouth goes a sharp sword and with it he shall smite the nations ; and now comes he to rule them with a rod of iron , he was brought forth long before ; but was caught up to god again , and the dragon , beast and whore , and false prophet ruled the nations , and killed the saints , but now he appears again after the apostacy , and a great host with him , and the woman also and her children are many , and they all follow the first-born ; and now comes the wo to the dragon and whore , beast and false prophets , and unclean spirits , and on them that worship devils , and now shall he tread the wine-press of the wrath of god almighty . and he hath on his vesture and on his thigh written , king of kings , and lord of lords . and now appears an angel standing in the sun which the woman● was clothed with , and he cryed with a loud voyce , saying to all the fowls that flie in the midst of heaven , come and gather to the supper of the great day of god , and now must the flesh of the kings and captains , and nobles , and flesh of mighty men who had drunk the whores cup , now must drink of the wine of gods wrath ; and the beast and the kings of the earth , and their armies gathered together to make war against him that sate on the white horse and his army ; and the beast was taken , and with him the false prophet that wrought miracles before him , and the remnant were slain ( that took part with the beast by him that sate upon the horse and his army ; whose sword proceeded out of his mouth , and all the fowls were filled with their flesh ) the whore is burnt before , the beast , the false prophet and his army now slain , and their flesh eaten by the fowls of heaven , and now the blood comes forth to the horse bridles . and now the angel descends having the key of the bottomless pit from whence the old dragon , the serpent , the red dragon , the devil came ; there is his beginning , there was he brought forth , and there he grew up , he that reads let him understand , out of the bottomless pit ; for the nations were never deceived till he appeared , and he appeared as i have said before , after the heaven and the earth was made , and all things therein ( i say after ) he was not before , he deceived eve in the garden , now he is grown old , and so is truely called the old dragon , grown into a body of deceit ; well now must he be taken and bound and cast into the bottomless pit , from whence he came , that he deceive the nations no more , rev. . , . and all this war is in the bringing out of the apostacy , and in order to the lamb and the saints everlasting reign in heaven and over the earth for ever . this i have seen , and my heart rejoyceth , and my mouth shall praise the lord ; & the woman i say is appearing , and she is cloathed with beautiful garments , and the holy child , the man-child , hath appeared , and is manifest again among the saints , and in then ; and the lamb which hath been slain since the world began , is alive , & behold he lives for evermore ; and now many are his followers , and an innumerable company shall ride on after him who is king of kings ; and now is god fulfilling that which iohn saw in the lords day , which should come to pass , the work is begun , he hath appeared , out of whose mouth proceeds the two edged sword which shall hew downe all the dragons army , the beast and his followers , and though the cry be yet among many , who shall make war with the beast ? and who shall speak against his prophets ? yet a little while and fear shall come , & their vaunts and boasts shall be turned into doubting , and dreadfull fear on every side , for jacob shall be as a flame , and esau and all his race shall be as stubble , he that reads , let him understand the wisdome of god in a mystery , and the worke of the lord which shall shortly come to to passe . the manifestation of gods glory shall be as great after the apostacy , as ever it was in any age , before the rise of antichrist , and the ministrations ( into which them that follow the lamb shall be brought ) shall be as spiritual , holy , celestial , and divine as ever was before ; for the end of all our outward visible appearances shall come , which the whore hath decked her selfe with , and life it shall be known , in the body and god injoyed , and worshiped , glorified , and honoured in that which shall never alter , but abides for ever ; and this shall be & is the last ministration that ever shall appear among the sons of men . we who are come out of the apostacy , knowes what was before , & sees what shal be after , the everlasting gosple of the son of god shall be preached again to them that dwell on the earth , the same that was preached to abraham before either old or new testament was written ; the latter , all sects since the apostacy call the gospel , and so greatly manifest their ignoance , for that were to make two gospels to call the scriptures the gospel , or that which is written , and they who so erre in their judgements , are yet among the smoke of the pit , & are yet under antichrists reigne , & are ignorant of him who is the saving health of the nations ; and the living , infalible , true , lasting , and everlasting spirit of the father shall be poured out again , and many now witnesse it , and a numberlesse number shall witnesse it , and the time hastens ; and the lamb shall stand upon mount sion , and many who are redeemed from the earth and from among men which shall be the first fruits unto god , and to the lamb , and they shall sit with him , and shall reigne with him , and have power over sin , temptation , and the devil , hell and the lake , and this is to come to passe , and is coming to passe , and hastens greatly ; and the voice out of heaven shall be heard as the voice of many waters , and the voice of harpers harping with their harps , and the new song shall be sung , the pure song of the lamb shal be sung by all who are redeemed from the earth in every nation , kindred , tongue and people , who have heard , believed and received the joyful sound of the everlasting gospel again , and now they shall fear god , and glorifie him , and honour him , even they who have feared the beast , and glorified him in the apostacy , they shall deny his power , and own the lambs power , and worship him that sits upon the throne of righteousnesse , who lives for ever and ever , and is eternal life it selfe ; the worship shall be now in spirit and truth , where the dragon cannot come , neither the beast , harlot , false prophet , nor antichrist , nor none of his followers can come , and here in the ministration shal be more glorious , after the apostacy then it was before ; the worship stood before in many outward visible things , and representations , and outward performances , and ordinances , & i manifestly say , the dragon , beast , whore , and false prophets and apostates took up these things , and nations and kindreds , and tongues , and people who drunk of the whores cup , & all that were gone from their maker their husband , they have been and are acting and performing , imitating like jannes and jambres ; but since the daies of the apostles , they corrupted these things , and hath made idols of them , and painted themselves with them , and have got the sheeps cloathing ; therefore now will the lord appear and manifest his power , life and glory in away more invisible and pure , than before , and more divine , celestial and glorious , where never an hypocrite shal tread in the path ; & so the restoration is a mystery that shall be after the apostacy , the glory is not to appear in externall things , for there the mother of harlots hath hid her selfe long , which hath made all nations drunk ; but the cloathing of the lambs wife and of the bride shall be another thing then the attire of the harlot , for the spouse of the lamb shall be arrayed , in the same attire , that the lamb is cloathed withall , and with the same vestment , and the tabernacle of god is to be with men , and he shall dwell in them , even the lord that spirit , and shall walke in them , and they shall be his people , and god himselfe shall be with them and in them , and sorrow shall be done away , and teares wiped away , and that done away which was the cause of sorrow ; rev. . . and . and there shall be no more death , nor crying , nor any more pain , for the former things are passed away , to wit , death which entred in by sin , it shall be destroyed , and the earth out of which the second beast arose , and the sea out of which the first beast did arise & upon which the whore sate , and hell , and the lake which was prepared , and raised up , when man was degenerated from the lord , they shall be destroyed , and he also which hath the power of death which is the devil , he shall be destroyed and his works , ( the cause of scorne ) and then they shall see the lord face to face , even them that have but seen him darkly , as in a glasse , or as in a cloud , they shall see his pure living countenance , which giveth life , and death , and hell shall be cast into the lake of fire , and whosoever is not found written in the lambs book of life must be cast into the fire . then the new heaven and earth shall be seen , and the heavenly city , which shall come down from god out of heaven ; which no mortal eye shall behold , neither shal be able to behold , which hath twelve foundations , and twelve gates , and the glory of god shall be upon her , and her light shall be as a stone most precious , and as clear as cristall , yea all things visible are too short and not to be compared to it ; for in it their need neither sun nor moon to shine in it , for the glory of the lord shall lighten it , and the lamb is the light thereof , and all who shall be partakers of this glorious ministration , shall walk in the light of the lamb ; there shall be no night , nor the least appearance of a cloud or darkness , but transparent brightness , and glory which shall be permanent , durable and everlasting ; for the lord god and the lamb is the temple of the city , in which the saints shall worship him that sits upon the throne for evermore , and shall give unto him glory , and honour , and dominion , and eternal praise for evermore , who alone is worthy , who lives for ever in eternal glory , and everlasting light and brightness for cvermore . and his face shall be seen in whom all figures representations , & shadows ends in , and the pure river of water of life which is as clear as christal , which proceeds out of the throne of god and of the lamb ; and all who have kept the word of his patience shall drink thereof , and be nourished up in immortality and life everlasting for ever . and the tree of life that stands in the paradice of god , them that have overcome shall eat thereof and live for ever ; and the nations , kindreds , tongues , people and regions , who have heard , believed and received the everlasting gospel shall know his saving health ; and the throne of god and the lamb shall be seen , and his servants shall serve him who is their lord and king , who lives for ever , and they shall see his face , and his name shall be in their foreheads , and the lord god shall give them light and shall be unto them an everlasting light , and they shall reign with him for ever and ever , over the whore , beast , false prophet , antichrists , deceivers , seducers , the pit , death , hell & the grave ; & shall triumph in his strength over all the powers of darkness , and sing praises to him that abides for ever ; these things are true and faithful , and shall be fulfilled , and the time is at hand , blessed are they that waite and watch , that they may discern the signs of the times , and the coming of the bride-groom , that they may enter into the chamber of rest , and into the palace of eternal life , into the city of the great king to sit with him , and eat with him , and rejoyce with him in the glory eternal , which was before the world began , & shall be when it shall be no more , the end hastens ; he is blessed that is come and coming to the end of it ; for that which is immutable and eternally glorious shall appear , the lord hasten it , saith my spirit . amen . the day of the lord and how it is seen . the lord god of the whole earth , who lives for ever , even the god of abraham , the god of isaac and jacob , whose throne is established in righteousness for ever ; who rideth upon the heavens , and shines forth in his eternal excellency , from the firmament of his power ; he is manifesting himself in his power , as in the dayes of old , and revealing his righteousness as in the years past , and pouring forth his spirit upon his sons and daughters , according to his promise , and they that believe , comes to be made partakers of the blessing of the everlasting hills , even the lord , who appeared at sinai , unto moses his servant in the bush , who rose up from mount seir , and shined forth in his brightness from mount paran , and came with ten thousands of his saints , even he , from whose right hand went a fiery law , so that the people could not behold his glory ; the same is he who hath now appeared in this the day of his power , and is appearing , whose glory shall dazle the eyes of the world , whose brightness shall make dim all the worlds glory , and stain its wisdom , and shut it up in utter darkness , that it shall not appear to have any existance or being , and the shadow of death shall flie away , and all the haughty and lofty princes of this world shall be horribly afraid ; the beasts shall go into their dens when the day appears , and the lambs of the everlasting fold shall come forth and be fed in the fat valleys , where the springs of life compasseth about all the banks , and rejoyce in their shepherd , and shall say , the lord is my shepherd ; which many at this time doth admire and say , what hath the lord wrought ? who have seen his wonders in the dayes of old , and have seen his noble acts , which the fathers have told of , who are fallen asleep , and are at rest in the lord : and now many is god bringing to see their witness to be true , and to have the same fulfilled in themselves ; honour and praise unto him for ever , who is the stay and strength of all his people for ever . and the day of the lord is broken , and the light hath appeared that manifesteth all things which are reproveable ; and the day-star is risen in the hearts of many , and they are come to see that fulfilled in their hearts , which peter exhorted them to wait for , and to take heed unto the sure word of prophesie , until the day appeared , and did dawn in their hearts ; which day when it appears , and to whom it appears , discovereth all things and maketh all things manifest , as it is declared by the spirit of truth , in the scripture of truth ; and every mans work shall be tryed of what sort it is , and of what nature it is ; and this day hath appeared to many , praises to the lord , who have waited for it , and now they see every thing in its ground and rise , and every tree and fruit is seen according to its kind , whether good or bad , and every mans work is obvious to every one who are in the day , and upon whom the morning of righteousness hath appeared , and the sun of righteousness hath shined upon , whereby that is seen in every one ( by the light which is truly called day , by the lord who causeth it to spring from on high ) which is reproveable and condemnable , and also whatever is justifiable and unreproveable , is seen by the day of the lord appearing in the heart . the day of the lord , what it is , and to whom it hath appeared , discovered , and how it is seen . god is a spirit , his day is spiritual , and is seen with a spiritual eye , its pure light , pure brightness , the pure shining forth of the lord in his glorious excellency , the pure shining forth of eternity , life putting forth it self in its brightness , holiness sheding it self abroad in its glory , purity spreading it self in its immeasurable excellency , and can only be seen as it is in it self , by the children of the light that are born of it : there is a natural day there is a spiritual day ; the natural day receives its brightness from the sun , the spiritual day receives it brightness from the son of righteousness , by whom it s brought forth , without whom nothing was made , or is made , or brought forth , but by him who is the fountain of life ; and as the natual day receives its clearness from the natural sun , and is discerned by the natural eye of a natural man ; and all things natural are seen and discovered by and in the natural day , and are perspicuous and obvious to him that hath his natural sight ; even so , from the son of righteousness , the lord of glory , light and purity ; the day of god receives its brightness , and is issued out from him by the rayes of his brightnes , and is discerned and seen only by the spitual eye of the spiritual man , who is the image of the father brought forth in life , and in his own nature and quality ; ( that is to say ) from god the father of life , by christ jesus the life of men , the light of the world ; and this is the birth which is born from above , wch is of the nature of the father , and the son , & of the day ; & he only comes to behold this day , and discerns all things of the fathers kingdom by it , and likewise discerns all the hidden things of dishonesty , and the works of darknes which are brought forth by the prince of darkness , who is shut up in eternal and utter darkness , which is his dwelling place for ever , which is his residence , and shall be the residence of all the workers of iniquity that bear his image for ever . ob. but some may be ready to say , it is not yet appeared , and all things are not yet made manifest , and that day is not yet come , neither hath appeared in this age to any . ans. what if a man that is naturally blind say , that there is no light in the day , nor in the sun , because he sees none ; is therefore there no light in the day , nor in the sun ? and what if all things be alike unto him , day and night , so that he can distinguish nothing , doth this therefore make void their seeing , who do see with the natural eyes , both the sun and the day , and hinder them from distinguishing or discerning ? and what if they who are spiritually blind , and are children of the night , say they see nothing , nor beholds nothing of the day of the lord , or of the discovery of the things of god , or of his glorious appearence , which many witnesse ; doth this therefore make their sight void , or the discovery of things void to them who have seen into the things that be of gods kingdome ? the unbeliefe of some , doth not make the faith of them that do believe void , god forbid . what the day of the lord is , and what it will be to the wicked , delcared . as i have said , though the day of the lord be pure light and brighnesse in it selfe , and mixeth not with the night , which is of a contrary nature , because the lord in the beginning separated them , & set a decree which will last unto all perpetuity , and that which limited the bounds and circumference thereof now is the same : i say , though the day of the lord be pure , and keeps its purity , and property , and nature , and is still one and the same in it selfe ; ( for nothing can alter its purity ) yet it is a day of blacknesse and gloomynesse , and a notable terrible day unto the wicked , who hates its appearance , and hates the light , children of falsehood and of deceit , whose deeds be evil , it makes them and their deeds manifest ; there it is unto them , as it is written in a certain place , the eyes lids of the morning are unto them as the shadow of death ; the appearance of the lord affrightes them , and they would run from it as a theef that diggeth through a wall , and breaketh open a house in the night when deep sleep is upon men ; but when the day appeares , that discovers his actions , he is affraid , because he will then , ( if he staies there ) be seen ; and all that live wantonly upon earth , whose hearts are set to seek after wickednesse as for hid treasure ; the day of the lord will steal upon such as a theef , and will come as upon a theef , & they being children of the night , and bringing forth the fruits of darknesse contrary to the light , they will have their portion in utter darknesse , and eternal vengeance will comcompasse them as a wall , and fury as a fire that devoureth all the fewel , so shall the ungodly perish , and have their portions with hypocrites . think on this all you railers , and revilers of the light , and of the appearance of god , and repent ; for as the wild asse that snuffes up the wind , and they that seeks will not weary themselves with her , yet the time cometh when she may be found and taken ; even so all the ungodly , though they may run as a wild asse , and traverse their way as a dromedary ; yet the moneth cometh , and the day cometh they will be overtaken in the midst of security , and they shall not escape : and though the children of this world , and teachers of this world , and professors of this world , who professe the scriptures , have prayed for the day of the lord ; yet when it comes , it will be as hot burning fire , as devouring fire , and they will fall as stubble , and as burnt-mountaines before it , and will not be able to abide ; for as i said , whatsoever is reproveable , is manifested by the day , the light , which is eternal , in which god appears , and it shall appear even to the wicked , to the ungodly , they shall be made manifest ; that which is manifest , is not hid , but seen , and brought to light , and beholden : so all you hirelings , who preach for hire , and you people that love to have it so , you shall not be hid ; all gainsayers of the truth , you shall be found out , all shall be convinced of their ungodly deeds and hard speeches , and that which makes your deeds manifest will be the day , and that will convince you ; for even the wicked shall see his appearance , although to condemnation , shame , & contempt , they shall see him whom they have pierced : and know further , even in the wicked , god hath a witnesse , which is pure , which checketh often , though they heed it not , because the god of the world hath blinded their eyes ; yet when christ the life shall appear , he wil make that see in the wicked which they have put out , and the god of the world hath blinded ; yet he by his power will open even the eyes of the wicked , and they shall see him and his coming in dread ; and his pure appearance , which shal make them horribly afraid , & his day and appearance will be to their sorrow : although they would not see , yet they shall be made to see , and to hear that which they would not hear , when god sounds his trumpet , to give warning to all , that the dead both small and great may arise , some unto everlasting life , and some unto shame and everlasting contempt . all that hath hated his appearance shall see , though they would not ; put not this far away , all deceitful workers , drunkards , liars , swearers , whores , and whore-mongers adulterers , idolaters , who worship your own imaginations ; and all railers , mockers , and proud , wanton disdainful people that live in wantonnesse and pleasure , time-servers , flattererers , men-pleasers , cursed speakers , vain talkers , foolish jesters , fierce dispisers of those that are good , who are come out of the pollution that you wallow in ; his appearance will be to their joy , but to your shame and eternal misery , except you speedily repent . what the day of the lord is to the righteous , and how he appeares to them , and whether any are to looke for it while in the body , resolved . the appearance of god which is eternal life , in his day , in his immeasurable light , a great joy and rejoycing to the righteous ; for there they come to behold him who is unto his people an everlasting light ; and in his light they come to see light ; and in his day he reveals the secret mysteries of his kingdome in them , who sees his day appeare in their hearts , which maketh all things manifest , even the secrets of the lord , and his hidden treasure , and his durable riches which never cankers nor rusts , but is fresh , and keeps its pure image and impression , and is still the same ; by which all the righteous who have waited for gods appearance , comes to see him and his riches , as it is written , this is he we have waited for , let us rejoyce and be exceeding glad ; why ? what , is he come you waited for ? yea , come , and his reward is with him ; and they that see him come , find contentment in him , and in his reward ; and what is his reward ? joy , gladnesse , peace of conscience , assurance of gods love sealed in their hearts by the pure spirit of the lord , the streams of life flowing forth continually from the great deep , which refreshes and keeps cool in the greatest extremity and heat of temptation ; and this is enjoyed by them that have waited , and doe waite for it even in the body , they bear witnesse of him and of his coming ; the disciples , what was their witnesse ? the son of god is come , and hath given us an understanding : of what ? of god , of his day , of his appearance , of his power , of his wisdome , of his kingdome , of hope , of faith , of assurance , of peace , of joy , of comfort and consolation : what in this life ? yea , a cloud of witnesses i might bring in former ages , and a cloud of witnesses i might bring in this age , blessed be the lord ; but my witnesse is nearer me , that giveth me assurance , and is surer to me then all their witnesses , although they be all true ; abraham the father of the faithful , and of the righteous , who believed god , and was accepted , he saw christs day , and was glad . say , literal professors , that 's by faith ; yea , what else ? he and all that ever saw christ and his day , or the father , they saw him by faith ; by faith they saw him who was invisible . isa. . . behold god is my salvation , he also is become my salvation ; what , dost thou enjoy it already ? yea , he is become : and simon who waited for the consolation of israel , luke . now let thy servant depart in peace , for mine eyes have seen thy salvation . and this he said , who knew gods comfort and consolation ; as our sufferings for christ doth abound , even our consolation in christ doth much more abound ; and they were made partakers of his divine nature , and sat together in heavenly places in christ jesus . for heaven is his throne , and they that are in him , and injoyeth him who is the power of god , and the wisdome of god knowes peace , and rest , and salvation , both from guilt and act of sin ; and the apostle wrote to the hebrews , after he had purged away our sins ( speaking of the atonement ) the everlasting high priest , he sate down on the right hand on the majesty on high . he saw beyond sin even him who had purged away sin ; and this comes to be made manifest unto them , and in them that believe , by the spirit of jesus , who is christ the lord , the arm that brings salvation , and is the author of eternal salvation unto all them that believe , who begins it in his day , and perfecteth it in his day ; for he works in the day , as he himself said , hitherto my father worketh , and i work ; but the night cometh when none can work . so that he destroys the work of the devil , which is his work in man ; which they that are come to his day feels and sees the handy-work of god in themselves , and his own works praise him , for they onely can ; and they that are not come to the day knows not gods work in themselves ; and they who have not yet heeded that in themselves which manifesteth all things reproveable , neither that which doth reprove , they are not come to know the appearance , or the glimmering of light , or of the day yet in themselves , which the saints witness in them , even all they that are sanctified . where the day of the lord doth appear● and how it cometh , and how it is to be looked for , declared . they that gaze abroad , whose eyes are abroad , cannot see his appearance , nor his day which appears . he that knoweth not wherein it consists , knows not how to look for it , no more then the jews who were scripture professors , and learned men , knew wherein the kingdom of god did consist ; even no more do the litteral professors , whose faith is founded on the letter , and upon that which is visible , know what i say , first , all must know wherein it doth consist . it is eternal brightnes ▪ shed abroad through all things , which pierceth through , and searcheth the secretest place , even that which is invisible , and maketh manifest all things ; and the nature of every thing , by the day of the lord comes to be seen , and it appears in the heart ; they were to wait for the day to dawn , and to break forth in their hearts , and to wait for its appearance there ; and that 's it which is to be waited for and upon ; that which maketh evil manifest , and brings it to light , and declares against that which is contrary to its nature , and so the day cometh to dawn . christ the covenant of light , gods gift , who is sent and annointed of god to preach , and to proclaim the acceptable year of the lord , & also the day of vengeance he proclaims in the heart ; for he comes not to bring peace on earth , but a sword , and his sword is the sword of the spirit , it 's that which divides and discerns the intent of the heart ; and his day discovers the desperate wickedness of the heart . and where he finds no faith in the heart , he kindles a fire in the earthly heart , and executeth his vengeance : and his day unto such is a day of great perplexity , their spirits comes to be wounded , the heart comes to be made faint , and sorrow comes to fill their hearts , and trouble to be felt ; and in this state are all in , who are unconverted ; he findes no faith , no hope in the heart , therefore he comes and takes away peace . many hath talked of the day of the lord , but when it comes to draw neer them , they will not abide it . whatsoever makes manifest is light ; now the day makes all things in every one manifest ; and when deceit is seen , and wickedness brought to light , then they that have done evil cannot abide , but would run to any thing , rather then abide the day , or to see the lord of life appear in his day to execute vengeance upon his enemies , and to destroy his adversaries , and to kindle an unquenchable fire to consume all his enemies : and who hath not seen this yet in themselves , never hath seen the day of salvation , nor of gladness ; and this made the prophet cry out , who may abide the day of his coming ? and many have been eye-witnesses of the dreadful day of the lord which hath appeared , wherein all peace hath been hid from their eyes ; and all that ever came to see the day of joy and gladness , first did know the terrour and terrible day of the lord in themselves : therefore said the apostle . we knowing the terrour of the lord , do perswade men . now it cometh not with outward observation ; lo here , or there : so the pharisees looked the kingdom should come , when christ told them it was within them . so say i , if ever any do behold the bright shining forth of eternal life , they must wait in that which is● pure of god , through which he will manifest his day , and his power in his day in them ; & is thou keepest in thy minde to that which manifests unto thee evil , and shewes thee good , thou wilt see how it appears . even as the light shineth from the east unto the west , so is the coming of the day of the lord. and the eye which is spiritual sees it , and the power and the glory of the lord comes to be seen in the day which is pure and spiritual in the heart ; and the eye which is pure , doth behold when it comes , where it comes , and how it comes , and it 's hid from vulterous eyes , and from their eyes which are full of adultery , and cannot cease from sin . now the day of the lord cometh not where the carnal mind may imagine , nor when ; man will neither ( according to the carnal desire of the carnal heart , neither according to the evil eye that looks out ) can see it ; but it is seen in gods own light , and by the measure of gods holy spirit . and the day of the lord is a mystery , the spirit of the lord is the onely discoverer of it , none knows the things of god , but by the spirit of god ; and the day of the lord and his bright shining forth in the heart of man , is one of the glorious things of god , which onely the spirit of god doth give the knowledge of to man , and in man , and not the letter , nor the scripture ; for the jews had the letter , and they had neither heard gods voice at any time , neither ever did see his shape , neither did they see the day of the lord , nor the power ; neither in a word , did see or perceive god or any of the mysteries of gods kingdom at all , but dreamed , imagined , thought and conceived of things in their minds , their foolish hearts being darkned ; for the further a man drawes from the light , his heart comes to be more dark , and their understandings closed up , and shut up that they cannot behold the lord , neither his glory , which is revealed only by gods holy spirit , which spirit is near man , though he sees it not . what the spirit of the lord is , and how it comes to be received , which discovers the things of god. the spirit of the lord is pure , holy , equal , purity it selfe , holinesse it selfe , equity it selfe , and is one with the father and the son , the father , the word and the spirit are one , its life , its pure power , pure strength , purity it self , which mixeth not , neither joyneth to any thing but what is of its own nature ; it s an immeasurable pure substance , its life issued forth , an active living power , and is everlasting ; alters not , changes not , keeps its holinesse , its purity for ever ; it is unsearchable , unfathomable , undeclarable ; words are all too short , too narrow to declare its excellency and glory , but onely as it makes it selfe out to them that believe , and opens it self , and sheds it self abroad in them that wait upon it ; it is revealed in its own purity , manifest in its own power , and received in its own light , felt in its own vertue , the living father of life himselfe is manifested by it , and appeares in his power , majesty and excellency through it , to man and to the sons of men , to the righteous and unrighteous , to godly and ungodly , to the upright , and to the deceitful , to the children of darknesse and to the children of light ; that which searcheth the heart of man , and sees through all things , and maketh manifest all things , even the hidden things of god , and the secret works of darknesse , and reproveth for all evil , all iniquity ; that is the pure act of the spirit , which convinceth every man , and as the creature comes to join to it , it arises and shines forth more clearly , and maketh it self known in its power and operation , its power comes to be felt , it checks and reproveth , judgeth and condemneth all actions which is done and past , and brings them to the creatures remembrance ; and as it is waited upon and hearkned unto , it sheds its selfe abroad in its own pure brightnesse , and bringeth all things to light , even all the deeds of darknesse , and maketh manifest the intents of the mind , and manifesteth all things reproveable : now as there is a waiting upon the pure appearance of it , and the minde be still quiet , and calm , the creature comes to feel and sensibly to know his own condition , and sees his minde is alive to other things and other lovers , and not to god , and so he sees himselfe dead to the things of gods kingdome , and in the losse , and in the fall , and in the transgression ; now this which shewes the vain motions and the vain thoughts , and checketh them , is an operation of the spirit ; and purity comes to be felt working in the heart , and as it is loved & obeyed , it leadeth & converteth the heart to the lord , and draweth towards it self , out of unholinesse , and from under the dark power , and brings that under , and so it arises in its strength as it is believed in and waited upon , and judges and condemns for all evils for it is the discoverer of the mind of the lord to the sons of men ; or the father by it makes known his mind to , and in the creature , and doth discover the things that be eternal in their true property and nature ( which onely they that have the spirit , and have received it , and are brought out of the sensuality comes to discerne him who is invisible , and the things that belongs to everlasting happinesse , which is not seen by a natural eye , neither received by the spirit of the world , who never received the things of god , neither the testimony of them , who were in the life . now all that comes to receive it ( that is to say the spirit of truth ) must wait in that which is pure , unto which it joines ; it joines not to the corrupt man , neither to the sensual heart , neither to the vile affections , neither to them whose eyes are full of adultery , which cannot cease from sin ; neither to the seed of falsehood , neither to the corruptible birth , neither unto that which is born of the flesh , nor unto the will of the creature ; yet notwithstanding , though it join not to these , yet it is near man , even the natural man ; its manifestation or the shining forth of its brightnesse maketh all these things manifest before mentioned to be evil ; and thus far the spirit of god hath appeared to the world and all mankind , to convince the world of sin , yet still it remaines in its own purity ; and while the heart of any man is taken up with that , and joined unto that which the light reproves , ( that is to say ) the worker of iniquity ; that man hath not received the spirit , neither is made possessor of it , nor injoyes it , but it stands off man , and from man at a distance , shewing the worker of iniquity and the works of darknesse , and manifesting to the creature in its light , and letting him see to whom he is joyned ; for so far as a man denies himselfe in acting or joyning to that which the manifestation of gods spirit ( shining forth in its own purity ) in him reproveth ; so he comes nearer , and comes to join in some measure to the spirit of holines , or the holy spirit , and to receive it , and to feel the power of god in some small measure , though but weakly working in him , to the purging out those things which the spirit lets him see is evil , which hath been reproved in him , and so in some measure feels in himself what to wait upon , and where to wait , and in what , even in that which gives every one a feeling of their own condition within , and opens their understandings . how the spirit of truth worketh and operateth in them who are convinced , and yet hath not obeyed it , shewed . though god who is a spirit hath appeared by his manifestation unto all , yet all have not received it ; he that hates the light hath not received it , the eye-lids of the morning are unto him as the shadow of death ; that which manifesteth and bringeth to light all evil , the evil doer likes it not , heeds it not , receives it not , but still is without god in the world , that lies in wickedness , and without the spirit , in death , and dead in trespasses and sins a sepulchre in which the just lies slain ; in this state god is not remembred , there is no remembrance in the grave , nor no thanks in the pit , yet night shines in darkness , and a man unconverted , yet convinced , in that darkness , and that which convinceth him is the light ; so light shines in darkness , in man , in the greatest darkness ; and this may convince all vain disputers , who say every one is not inlightened , neither that the spirit of god hath appeared to all ; good men have it , bad men it s near them ; they that bring forth the fruits of darkness , and bring forth the deeds of darkness , they are lighted , yea , they that are in darkness , and are darkness , the light shines in them , the spirit of god shines there in darkness , manifesteth their darkness , here man is darkness ; the ephesians were darkness , in the unconverted estate , yet had light shining in them , eph. . . the spirits manifestation they had , but were not led by it ; once they were without god in the world , but after were turned unto it , ●it shewed them their darkness , and it leading their minds , they came to be made light in the lord , who is that spirit , whose manifestation hath appeared to all , so all are without excuse , for he hath not left himself without witness ; and they that have not gods witness to be theirs , ( that is to say ) to possess it , they have no faith nor assurance in god at all , but that which should bring assurance of salvation unto them ; it assures their condemnation , and also reveals sorrow . now as every one is turned to the measure of gods holy spirit , and keeps his mind into it , he comes to feel and to see its reproof , and so as the mind is kept still into it , it arises in its purity , and shines forth in the heart in more brightness , still checking man for disobedience , still judging , and as it is listened unto , it appears in strength , and layes every mans heart open , and lets him see how full of unrighteousness he is , how full of imaginations he is , how his heart is full of vain & idle thoughts , and how lust aboundeth in the heart ; this makes his trouble to increase and his sorrow to multiply , and this is alwayes present ; none can run from it , but it follows him , and shall pursue every one to the pit who obey it not , and kindle his torment ; and whatsoever the mind may run into , to take pleasure for a moment , and the heart be exercised in , yet this measure of gods spirit is alwayes present to condemn it , and judge a man for it ; so the strokes of the almighty is still heavy upon his back , being still in the disobedience of the spirit ; it never bears witness unto any man in that state , but god through it still sounds the alarum of war , and terror in his heart ; so that fear compasseth him about on every side , and though for moment , the cry may not be heard , and through disobedience it may seem as dead as unto him , yet if ever the mind be but still , and a man sober and calm , and ever mind what he is doing , it appears again ; and though a man may take up something , and perform something which is called religious , and pray in words , and read , and talk of the scriptures , and may take up some carnal outward ordinance , and there content himself for a time , yet still the witness of gods holy spirit , for that , shews him his hypocrisie , and that he seeks a cover to shelter himself under , that he may live in disobedience , & be at ease in the flesh , but all in vain , for there is no peace within , but the measure of gods spirit still shewes him that he serves sin , and follows his own will , and in this will brings forth a worship , and this is will-worship ; nay , if a man practice all those things which others who were in the life performed , and were accepted , yet this will not satisfie , god hath no pleasure in this , no more then if one slew a man , or blessed an idol , or kissed baal , all is abomination to the lord ; and though a man may sin so far against the light of christ in his own conscience , that the light be to him as though there were no such thing , yet all this well not do ; for the lord will thunder from his holy pla●●●●ough thou have stopped thy ear as to him , and closed thy eyes , yet he will cause his terror to strike into thy heart , so that dread shall compass thee about as a wall , and thou shalt be afraid for that which thou shalt see & hear ; & though the spirit strives long , yet being still disobeyed , the long-suffering of god comes to an end concerning him that hath been unfaithful , and then his wrath is kindled as fire , which shall burn to the lowest h●ll , into which all the rebellious and stif-necked shall be cast , and have their portion for ever among all the children of darknesse ; therefore all who have been convinced long ( & still are by gods holy spirit ) of the way of truth , and yet have not submitted to the leading of the spirit ; think on this ( for its the lords truth which i declare to you ) or else eternal mysery will be your end . and if thou still persist on after the imaginations of thine own heart , and in thy rebellious will , thou quencheth the spirit and the motions thereof ; & though it be life in it self , yet is as ded unto thee who art in the gainsaying , & resisting that through which gods eternal power is manifest in them that believe ; & thou wilt grow insensible & past feeling , and become as seared flesh , and be senslesse as to the things of god , and hardnesse of heart will come upon thee , and thou wilt be as a stone that cannot be melted , and woe will be unto such where the spirit of the lord in them ceaseth to strive with them , having so long rebelled against , and gain-sayd the pure drawings of it ; that so the lord is grieved and wearied with their impenitency , that he gives them up to their vile affections , and to follow the imaginations of their own hearts ( who receiveth not the truth in the love of it but in the enmyty , still remaines obstinate ) doing despite unto the spirit of grace , his long-suffering comes to an end , & his fierce wrath comes to be kindled against such , and that which would have led them out of the world , in true pure , and everlasting peace , now becomes their tormentor ▪ and they banished from his presence ▪ and shut up in eternal misery , where the fire is kindled by the breath of the the lord that burns for ever , the sentence of condemnation being past upon them because they had pleasure in unrighteousnesse , and have sold themselves to do wickedly , and crucifying the appearance of god in themselves ; which appearance though it live in the fountain of life , yet crucified by thee who art out of the life , yet lives still for ever in it self , to be thy condemnation eternally . how the spirit of the father worketh in , them who are turned to it , and have taken heed unto its manifestation , and are in some measure partakers of its power . there are differences of administrations , but the same lord ; and there are diversity of gifts , but the same spirit ; and there are diversities of operations , but the same god which worketh all in all . now the spirit of truth which is life in it selfe , putteth forth its own pure act , not onely to convince and detect him that transgresseth its appearance , and to manifest evil which hath been committed by man ; but also being turned unto , and waited in , it shews man when motions and temptations unto sin ariseth ; and as the creature is still , and waiteth in that which manifesteth and singly keeps in his mind to it . it sheds abroad its power , and vanquisheth and subdueth those lusts which do arise , and condemns the ground from whence they do arise , and it purely draweth the mind after it , and secretly worketh & breatheth forth its pure life in him that waiteth in patience and in stilnesse , not heeding the vayn thoughts and imaginations that riseth in his heart ; but rather heeds the manifestation of the spirit , at whose bright appearance all the vain desires comes to be extinguished & there comes to be a hunger begot within , to be made partakers of its purity and of its nature ; for god through the operation of the eternal spirit lets forth his power , which turneth and changeth the heart , and cuts a sunder and divides betwixt a man and those lovers that he hath joyned unto , and makes a separation within , and carries a man further from those things which the measure of the spirit reproves , and this leads nearer to god : and so they that do believe in the measure of gods spirit , comes to feel what repentance from dead works is , and the works and the worker is seen ; and who it is that hath wrought , is manifest in the light ▪ and as there is a diligent waiting upon it ; there is nothing that passeth through the mind , but it discerns , and gives a discerning to every particular heart , who singly and quietly waytes upon it . but yet after the spirit of truth in some measure be felt , and its living testymony in some thing ; yet it may be a long time before there be a clear distingushment in the understanding ; so that one cannot clearly discerne its moving from all other false motions and high imaginations which are above : and hence it is , that the hasty and froward mindes followes their own motions which leads them into deceit , and then the questioner gets up , and then they question all that ever the spirit hath made manifest unto them before ; a vail then is drawn over , and the enemy lodges in the vail , and in the darknesse ( which is entred ) & then as soon as any hearkens within to that which is the uppermost ▪ and doth abound , the enemy that lodgeth in that , presents motions as to obey this and that , and all is deceit . so therefore all is to keep back , that they may sensibly feel between the pure motions , and the drawing of the spirit , and the vaine thoughts that arise out of the earthly heart ; and when any thing doth arise which the light doth not bear witnesse to , it 's not to be followed nor heeded , but a quiet , still waiting that things may be cleared to the understanding ; and for want of this many have run out , and have brought forth satans work , and acted things forwardly in their wils , and so have clean lost the true sense of that , which would guide their minds , and have followed the spirit of error , and have caused the pure spirit of the lord to be evil spoken of ; but as there is a keeping back , and a quiet waiting out of willing , or running and haste ; it arises purely and stilly in the heart , and shineth forth in brightnesse in the heart , so that it giveth perfect evidence and full testimony of it selfe , that there will be no doubting nor questioning of its motion ; for it will apparently shew forth it selfe in its own transparent brightnesse , with full assurance of its own will , and then after it be clearly seen , and its motion , then keep under all reasoning , and keep out all questioning , and give not way to temptation ; and that which moves of the lord of life , will carry thee through in its own operation and power to accomplish the will of god , and so thou wilt have peace ( being obedient ) and thy strength will be renewed ; for as any are brought to submit unto the will of god , when it is known , and comes to obey by vertue of its own power ; that which is contrary unto gods spirit in thee , comes to loose its strength , and to decay , and be weakned ; but as any disobeyes the pure motions of gods holy spirit after it be known , the enemy is strengthened , and that which is of the flesh nourished , and the spirit comes to be quenched , that which would give thee power , if thou submitedst unto it : but yet know this , the spirit in it self never loses its purity , neither can be quenched in its selfe , but will bear its pure witnesse against thee , and none shall be able to stop its reproof ; thus the diversity of its operation comes to be known as it s hearkned unto , obeyed , loved , and believed in ; it puts forth its pure power , and gives strength , and seals peace to the obedient ; but disobeyed and resisted , it condemns , judges , reproves and seales condemnation to the disobedient , and yet there is no variation in it selfe , for it is alwayes one and the same . but as it operateth upon different natures or objects unto which it joyns to , or stands at adistance from , that is to say , the good ground it causeth to bring forth fruit unto god , and the cursed ground , out of which bryers & thornes do arise , it kindles a fire in , that shall not quenched ; but as there is a submission unto its pure operation , it burnes up and destroyes that which hinders the growth of the seed , & it purgeth the heart ( of them that have confidence in it ) from all filthinesse both of flesh and spirit , and worketh up the creature into its own frame and nature , and fashions , and makes , and moulds all that are in the faith into the image of the father ; and so the fathers love comes to be shed abroad in the heart : and as the wrath was revealed through the spirit and condemnation , so now the peace of god comes to be enjoyed , and his consolation shed abroad largly , in which there is pure rejoicing for ever . vnto whom the spirit of the father bears witness , and seals assurance of the fathers love , and of justification with god , declared . none hath the witness of gods spirit bearing witness to them nor in them who have not believed in the true light that lighteth every man that cometh into the world , by whom alone life is begotten , by the powerful operation of christ in them that believe in him who is eternal light it self , whose word is spirit and life , by which the new creature is framed & formed in them that believe , unto whom he maketh manifest his power ; for unto him who is the life of men is all power committed both in heaven and earth ; for nothing was made or created but by him , neither is any turned from sin but by him , and by his mighty power : without him is death , in him is life , and the life is the light of men : so that none but they that are born of the light , and are begotten by him who is light , can have the spirit of christ ( who is light ) to bear witness unto them , neither the assurance of the fathers love ; for onely they that are born of the spirit , and walk after the spirit , are justified by the spirit of the lord ; for the assurance of his love is not made manifest to his enemies , but unto them that are born & brought forth in his own image , in his own likeness and nature , which is pure and incorruptible without stain or defilement , the holy seed which is heir of the promise , who knows the living hope which purifies the heart , and bringeth the answer of a good conscience unto them that feel and witness the washing of regeneration , and have known in themselves the clean water poured forth upon them , which hath taken away the stains , and spots , and blemishes , and the defilements ; for where these are no washed out , & the heart cleansed from them , & that believed in , wherein gods all-sufficiency is felt , and his power made manifest , there cannot be assurance of the fathers love in the heart , nor in the soul ; neither doth the spirit of the father bear witness unto such , nor assure their justification ; but on the contrary , where sin remains unsubdued , and taken away ; the spirit of the father condemneth the sin , and the creature now is joyned to it , and is become one with it ; for no sin is brought forth , but there is a consent and an assenting to the instigation of the devil , although when a temptation ariseth either within or without , there may be a resisting and a striving against it for a little ; but the heart not being kept close to the spirit , the enemy often enters , and so captivates the understanding , then there is an agreement and a joyning to the adversary , and so the spirit pronounceth the sentence of condemnation upon him who is joyned to the harlot , and becomes one flesh , and joyned unto strange flesh which is not the flesh of christ the seed ; and that which hath joyned and consented to drink of the cup of fornication , must drink of the cup of indignation and terrour , and bear the stroke of divine justice , and lie in patience under it till that be cut down which hath joyned to deceit , before there can be the remission of the transgression , or the creature justified in the fight of god : for sin is not blotted out of the book of gods remembrance till it be turned from , and repented of , neither doth the creature stand clear in the sight of god , when god judges in righteous judgement , which the light in every ones conscience shall answer , now he that is born of god sins not , for the seed of god remains in him , which is life : and as the creature joyns to that seed which is heir of the kingdom , and of the crown immortal , he comes to be made partaker of its vertue and operation ; which seed is christ , and by his power by which he limiteth the seed of the serpent , and weakens his strength in the creature , as man cometh to believe in his strength unto whom all power is committed , the covenant with death is broken , and that agreement that the creature hath made with death comes to be disannulled by the arm and power of the lord , and so the creature comes to be delivered from the bondage of corruption , and the new man comes to live , or the new creature which is born of god , which sins not , comes to be framed and fashioned in the image of the father : and the fathers love is manifest unto him and in him , and he hath the assurance in himself . the babe that is born from above , of the spirit which is from above , of which he is born and brought forth of the just , by the just he is justified , by the just god , and the just witness of the spirit sealeth this in him : and he hath the record of his justification ; for there is three that bear record in the earth , the water , the blood , and the spirit ; and he that is born of that which is pure in it self , hath the witness of all these three in himself , for they agree in one : that which one beareth wit-witness to , and for , the other doth the same , and the record , and testimony , and witness of all these three hath he that is born from above . moreover , there are three that bear record in heaven , the father , the word , and the spirit , and these three are one . so he that is born of the father , and begotten of the father in christ the seed through the spirit , he and he alone comes to feel the fathers love made manifest in him , and is justified in the sight of the father , and hath the record of all these witnesses before mentioned in himself ; so that he hath his assurance and evidence near him and in him , the seal of the father , the seal of the spirit : and so when the adversary comes to tempt and to assault , and would raise up doubts in the mind , the evidence is near , which puts him out of all doubt that he is in the love of god , & blessed for ever ; and happy are all they who have waited for these things , have felt these things , and are witnesses of these things ; for flesh and blood hath not revealed these things . now let every man who reads , this prove himself , and try himself whether he be in the faith or no , and whether he have the evidence of the spirit or no , that he is born of it , and knows a birth that sins not , because the seed remaineth in him ; who is kept by the power , that the evil one touches him not , and kept in salvation , and in saving health , alive unto him who hath brought him forth to life , to drink of the cup of blessing , and of the cup of salvation , which nourisheth and refresheth up unto eternal life , them that continue in the faith. what the free grace of god is , and unto whom it hath appeared , and where all are to wait to receive it , declared , as it hath been revealed by the spirit . the grace of god is pure , & is the free gift of god , and it is perfect , it is the appearance of christ , it is a beam of righteousness shining forth , it is a measure of gods strength and power , issued out from himself , and a proportion of his treasure , vertue and sufficiency which comes to be shed abroad in all them that believe in it ; it s that through which god maketh known his will , and teacheth his by it , and reveals his saving health ( through it ) to them that are taught by it , and through it ; them that believe in it , are builded up in the truth , and becomes a habitation for god ; no man doth any thing to purchase it , none need say , where may i get it , or how may i know its teaching ; it s near thee , it is in thee , it hath appeared to all men it shews ungodliness in the heart of man , by its pure brightness ; yea , to all men it shews the motions unto sin , and that which is not like god in motions , words or actions ; it draweth the heart of man from them , as with a cord , it shews the lusts of the heart and mind , the lust of the eye , and the pride of life , it never joyned to sin , nothing can alter its purity or property ; as in it self , it is always one and the same , it is perfect , and will be alwayes so , it stands off , and at a distance from that which is corruptable and imperfect , and yet beholdeth it ; and although some that have turned to it , be again turned from it , and may turn it as in themselves into wantonness , yet it keeps its purity , and still reproves thy wantonness , and will lay it before thee , and will shew thee how thou hast abused the appearance of christ , and hath marred his countenance and his face , & reprove thee for it ; many have been the talkers of it in this professing age , but knew not of what they spoke , neither ever informed the mind of man where it was to be waited for , neither how it might be known , or how , or what the operation of it was , but have cryed up their own imaginations , we are justified by his free grace , for all sins past , present & to come , & in this conceit thousands have been led into the pit of darknesse , while out of thick darknesse they have cryed up , we are justified by free grace in christ , while the free grace of christ , gods gift , which should have taught them , they never heeded at all , but got up into conceitednesse , and carelesnesse , and presumption , out of the feare of god , and pretending justification , while they themselves were servants of sin , and bond-slaves to corruption , and this is the state of thousands at this day , and they that have been publishers and preachers of free grace : now when the thing it self comes to be witnessed and declared what it is , and as it is , and where it is ; now they say it is not sufficient to teach any the knowledge of god ; but from all such foolish doaters and blind guides , and ignorant shepherds is god bringing many sheep home which they have driven away , & they would kill them now , that are fed and taught by the gift of god , and says it s not sufficient , and to make them to dislike their food , and dislike their shepherd ; so would make them deaf and blind , and then they may lead them into any desart , and feed them among the swine who wallow in the mire , in filthinesse , and lust , and pleasure , and ungodlinesse , and so beguil the sheep , and scatter them from the fold , and lead them from the true shepherd , and from his appearance , which is his grace , and from the shepherds . voice , which is the word of his grace , which is able to save the soul. oh all you blind guides , and you that call your selves orthodox men and ministers ! and all you that have been preaching free grace in words , and now when god hath given them that have waited upon him an understanding to declare the thing it selfe that you have spoken of , now you cry it is not a sufficient teacher . now let me aske you a question , if that which teacheth to deny ungodlinesse , and shewes it , be the grace of god , and the gift of god , then how say you , it s not a sufficient teacher ? if it be not a sufficient teacher , then why did the apostles commit them , and commend them to the word of his grace , which was able to save their souls ? and whether is not that which is able to save the soul , a sufficient teacher ? answer ye wise men , and ye literal rabbies , if that which shewes sin and temptation be not sufficient , then declare you , and let us see your skill in the mysteries of god : but to return to them , in whose minds there is a desire to be informed ; seeing then that gods free grace , which is his pure appearance , hath so far manyfested it selfe , or god through it shewes sin , and teacheth from sin , that which teacheth from sin is holy , and that which leadeth from worldly lusts is pure , and that which saves from sin is grace , which is saving in it selfe , and god hath so loved the world , as that he hath sent his son into the world ; & he was and is the light of the world , and hath shed abroad his grace , and hath made it appear to all ; and all that waites upon it , and comes to be taught by it , feels its assurance , so all is left without excuse ; therefore wait in that which hath appeared in thee , that which shewes the lusts and thoughts and motions unto sin , this is gods gift , gods grace , this is sufficient , though all men in the world say it is not sufficient , yet this makes not my faith voyd , neither thine who hath received it ; but thou hast the witness of thy faith in thy self , which giveth pure and perfect feeling of the operation of the spirit of the lord , and all is to wait within , to hear him who condemns sin in the flesh within , which by his grace shews man his transgression and insufficiency in himselfe , and by the word of his grace saves all them that believe in it , out of sin , & giveth dominion over sin ; and this comes to be revealed in the heart of man , and there must it be waited for , in that which is pure , that it may be received , and there the operation it comes to be known , and its vertue partaken of by all that do believe in it , and receive it , and are subjected to it , they see & feel gods salvation revealed through it to their souls , and knowes where their strength lyes , not in selfe-acting , but in the free gift of god , the gift of righteousnesse , the righteous gift , by which justification cometh upon all that believe . whether all have received the grace of god or no , declared ; and whether it be a sufficient teacher in it selfe , to wit , that grace that hath appeared to all , if it be received , demonstrated . this wise generation is below the wisdome of god , whose wisdome have confounded peoples minds with distinctions ; as that there is a two-fold grace . first , that which they call common which they say hath appeared to all men . scondly that which they call special , and saving , which hath onely appeared to the saints , and by giving heed to these distinctions in times past ( many yeares ago . ) i lost my selfe and my guid , and went from the appearance of it in my selfe , to hearken to a thing at a distance from me , and heeded not that at home , which was near , because it was called common and insufficient , & so suffered great losse ; and therefore i am moved ( by him , in whose sight i have found favour and mercy , and grace ) to declare the truth as the lord hath made it manifest unto me , and in me ; that all who seek after the lord may be informed , and know where to wait upon the lord ; for unto that grace that shewed me evil and temptations unto evil , i was made to goe back unto , after many yeares profession ( which they called common and insufficient ) before ever i found the lord , or felt his living power again ; for the first they ground upon the letter , as they judge , where it is said , he causeth the sun to shine , and the raine to fall upon the just and the unjust . and where it is said , in him we live , and move , and have our being health and strength , and an understanding in things natural , and by which men comes to see grosse sins and evils ; but that which they call special , is that which the saints are saved by , and are established in , in righteousnesse , and receive the remission of sins . now he who hath caused the sun to shine & the raine to fall , and giveth health , and strength , & nourishment to all things living that are visible , in the outward visible creation , and that discovereth grosse sins , and open evils to man ; the same is he who is the life of the soul ; the same is he that sanctifies , and purifies , and saveth them that believe , and its the same vertue and power that upholds the naturall man in his pure nature , that upholds the spiritual man , and by which he liveth unto god : it 's the same grace , i do not say the same measure ; for the same vertue and power by which all things that are visible and living were made alive , and subsists in their station and covenant , and bound where they are set and placed ; the same grace , strength power , and sufficiency upholdeth the heavenly bodies , and moveth and acteth in a higher sphear or degree , and preserveth all that believe , and are quickned by him who is the power of god in heavenly places , and the same power and vertue that discovereth the dark places , and the hellish places , and the horrible pit ; it 's the same power , life , strength and vertue that leadeth all that believe into the land of the living , into the holy place , into the peaceable habitation into the holy mountain , into the heavenly tabernacle made without hands : and in few words , he that discovers open sins , the same grace and the same purity , discovereth hidden and secret sins , ( though the measure of its purity shine in one more then another , because them that are in the unbeliefe , the darknesse over-shadowes , and the mountains are high , and the vail is thick , and the clouds are many , and the ayre dark , so that it's resplendency and brightnesse is not seen because of the vail which shadowes it , that it hath not much enterance ) but in them that believe , and have received that grace , and is joyned to it , in which they believe , it renteth the vail , and maketh the shaddow to flie away , and scatters the clouds , and breatheth forth it self in purity , and makes the air clearer , so that its brightness shineth more purely forth to them , and in them , because the heart is more open to receive its vertues in , yet the same purity and vertue remains still , and the same grace keeps its purity and property in it self , and its power and sufficiency is alwayes the same , though it do not appear so to the creature : so this i say , and is my testimony of the grace of god which is the gift of god , which hath appeared in some measure more or less unto all men , and convinceth and shewes gross and open evils , even the same grace by its vertue and power , leadeth from the least or impurest thought , and shews the secretest evils that lodgeth in the heart , unbelief , and also every temptation unto sin ; and this shall be witnessed to be the truth by the whole earth in the day of the lords appearing , and is now witnessed by all the children of light who believe , with whom i have fellowship in the pure living sufficient , perfect grace of god , which is gods free gift , which in some measure hath appeared to all , whereby all are left without excuse : and herein is the wonderful love of god made manifest to all man-kinde ; and all that turneth to his grace , will see he hath long waited to be gracious in his grace , which is near , that all mankind might be partakers of his bounty , love , mercy , favour , and free gift , by which justification cometh upon all that believe . therefore my bowels and heart is more open in this unto all , because many have erred for lack of knowledge , and have wandred aside , because they have not found a true guide . therefore in dear love unto all upon the face of the earth , where this may come , i write and let out my bosome into this thing , that they may also be partakers with me of the free love of god , and the free grace of god , by which i am saved , and know the wall which is salvation , and the gates which are praise , which the saints are compassed about with , and entered in at ; and for the sake of such who thirst after god , and the knowledge him , i write for their information , and not to satisfie critical men , nor them who are in the philosophy and vain deceit , who are swollen big in their fleshly understandings , & puffeth up in their earthly minds ; for by such i desire not any testimony , neither acceptance . but now to come to speak of that which many are doubting about , that is to say , the grace of god which bringeth salvation , which hath appeared to all men , whether this be a sufficient leader and teacher of it self if it be received ; but in order to the thing in hand , let all take notice of this , that when i speak of the sufficiency of grace , and that it is a sufficient teacher : i do not speak of it distinct from christ , or of a thing separated from the power of god , but one with it , and him from whence it comes ; for as he is salvation it self , so the grace of god is of the same nature , by which he manifests himself : and his salvation to them that believe , and also reveals his witness in them ; for where the appearance and presence of christ is manifest , there is his power and strength manifest , either to condemnation or salvation ; and though his pure appearance and presence is one in it self , yet them that have marred his countenance , and pierced him ; his presence alwayes hath been , and will be very dreadful and terrible ; but unto them that believe , and have continued with him in his temptation , and have suffered with him , and have longed for him ; his appearance and presence will be amiable , beautiful , and lovely , sweet , pleasant , delightful , desirable , glorious , and admirable ; so that they who have seen it , have been melted into tears , and dissolved as into water , because of his love and beauty , who is the chief of ten thousand . oh! that all that long after him may wait for him in patience , in that wherein he will appear , they shall see him , whose sight will be a recompence for all longing and thirsting , and desiring , and waiting ; the sense of longing and thirsting will be taken away , when he that makes glad the heart appeareth , who lifteth up the light of his countenance , and maketh whole them whose hearts have been broken for him whom their souls loved ; therefore all wait , and think not the time long : keep in your minds to his grace , which is his appearance , and him you will feel , and see , and be satisfied , and say , this is he we have waited for , let us rejoyce and be exceeding glad ; for now he is come , and his reward is with him , to give every one that wait upon him in purity full contentment and satisfaction , where peace comes to be felt , and joy unspeable which is full of glory . and though god , out of his everlasting love unto the sons of men , hath followed man , and hath called him to return , yet that nature which is above in man , which hath transgressed the life , doth alwayes resist the drawing of the lord , and is not subject to the law of god , neither to the grace of god which teacheth to deny all ungodliness and worldly lusts ; that hath beset and compassed the creature about as a thick cloud , & always maketh war against the soul ; that till there be a listning unto that which sheweth ungodliness , ( wch hath power in it self ) none hath power neither dominion over that in themselves , which leads into the transgression : therefore , though god who is salvation it self , hath let out himself so far , and hath appeared in his pure and perfect grace unto all men , yet all have not received grace ; for , though the lord proffer his gift intentionally , that the creature might receive it , and so have benefit , and partake of its living vertue and operation ; yet while that hath preheminence in man , which is contrary to grace , that will never receive it , because it is contrary to the life of the corruptible , and takes its life away ; and mortifies and slayes the enmity ; therefore all must be still and quiet , and wait in that which is pure of the lord , that they may feel that raised up ( which receiveth grace ) above the corruptible thoughts and desires of the carnal mind ; but many who talk of free grace , have put no difference betwixt the precious and the vile , but hath put them upon doing and working , who are in the enmity , and curse , and in death , and so hath brought forth dead works ; notwithstanding all performances , they being dead to the life of god , another acteth in them , even he which hath the power of death , which is the devil , and so have not known that which was precious in themselves , could not minister unto that which was precious in others ; but have been ministers of death , and have ministred to death , and so death nourisheth it self in all them who are not yet come to the separation , to see betwixt the precious and the vile . now though all have not received grace so as to save them from the committing of sin , the fault is not in god ; israel would have none of my counsel they stopped their ears : neither is the fault in the grace which hath appeared unto all men ; neither is it because of it's imbiscility & weaknes : but because it is not hearkned unto , and waited in , and obeyed , believed in & received : for this eternal truth which shal for ever stand , the least measure of the grace of god hath power in it self to save man from committing of that evil or sin which it shews man : and as it is received , the power comes more and more to be made manifest , where all that believes comes to be preserved out of evil . object . but some have said , and now say , there is common grace , and preventing grace , and restraining grace , and saving grace ; and the former , that hath appeared to all , but the latter hath appeared to the saints , and to the elect onely . ans. grace is gods pure and perfect gift , and is but one thing ; i speak not of quantity , but of quality ; not of so much as that the fulness of grace hath appeared to all ; but of a measure of that fulness which is in christ the head , although i do not divide the least measure from the fulness in quality or nature , for it 's one and the same ; for that which shews a man he should not lie , nor swear , that is as pure according to it's latitude and proportion , as that which shews a man all that ever he hath done ; and that same grace which leads a man from drunkenness and excess , is as pure , and of the same kind and nature as that greater proportion which leadeth a man from all sin ; i speak what i have seen from the father , though the dark world cannot receive it : but people have been blinded and darkned with sounds and distinctions which men coyn and frame in their natural reason , and by their natural parts , which is out of the life , although i do not condemn natural parts , which are purely natural , if they keep their bounds and compass , that is to say , to the management of natural things of the visible creation ; but the things of gods kingdom are of another quality and nature , and cannot be reached unto by the natural ; but as i said , men through distinctions and names hath wracked peoples minds , & confounded their understandings , and have led them into a thick wood , or a wilderness ; so they know not where to get forth , neither what the thing is , of which one speaks , because not being spoken through the enticing words of mans wisdom , which darkens the counsell of god. now that which shews a man evil after it be committed , is the pure appearance of god : and that which shews a man the temptations when they arise , that is the same ; now this they call common and that which preventeth a man , and keeps him back , that he lend not his heart , nor puts forth his hand to commit evil , but restrains a man from it , is not that saving out of evil , which stops the adversary in his way that he enter not ; but preserveth the creature out of defilement , and saves him from it , is not this saving ? is not this the same thing that the apostle , who was well acquainted with the grace of god , and of it's operation , wrote of to titus ? that grace of god which brought salvation , which had appeared , and doth now appear to all men , which taught self-denyal , them to deny wordly lusts , and also to live godlily , or like unto god in this present world , and now doth the same ; is not this sufficient to believe in , and sufficient to save ? now i doe not say but there is a greater measure let out unto them that are converted unto god , then is to them that are convinced of their evil by the same grace , yet still it is one and the self-same thing ; one gift , yet a greater measure of one and the same pure vertue and power which is given to them that obeys the life , which is already made manifest by its appearance unto all . ob. but some will be ready to say that this is error , and that which is contrary to scripture , and to orthodox teachers ; that the grace which is saving , is near all men , and hath appeared to all men . to that i answer ; though grace be saving in it selfe , even the grace that hath appeared to all men , and may truly be called saving grace ; yet to them that believe not in it , neither are taught by it , it convinceth and shews evil , and checks and judges for it ; yet there is no variation nor change in the gift of god , but as it worketh upon different objects ; for faith and unbelief are two different things , as light and darkness are different , and so the word of his grace is the savour of life unto life , ( that is to say ) unto them that believe , and is the savour of death unto death , unto them who are in the unbelief , who indeed are dead while they live ; yet there is the same grace , and the same word of grace , yet here is different operations ; so the lord killeth and maketh alive , yet the same lord ; the spirit convinceth of sin , and reproveth for sin , and also consolates and comforts ; here is diversity of operations , yet the same spirit , which never alters . object . but further , some may say , if that it be saving grace , or at the least a degree , and a measure of saving grace that hath appeared to all men , then how is it that all are not saved by it ? answ. because i would all stumbling blocks were removed away , that the path might be made plain , that all might come to believe in that which is gods gift , in which there is power and sufficiency ; therefore i am constrained by the grace of god to declare of it , and to bear witness to it thus largely , which i know will be to the edification of all that hunger after righteousness . all are not saved by it , because they believe not in it , neither are taught by it , yet its validity , power and vertue is nevertheless in it self , and though them that are careless , and heedless , say we feel no power nor sufficiency in it to save us from sin , yet this makes not void their confidence who have received it , & knows its power which hath given them power , and also sufficiency to do the will of god ; what though unbelievers who are in the alienation , say there is no beauty in christ , neither form nor comliness ; this makes not his glory void , who is the express image of the father , full of grace and truth ; the disciples saw it , and bore record of him , who were in the faith , and the pharisees said he had a devil , who were in the unbelief ; but in brief , this is my testimony , that the grace of god , the perfect gift of god , which shewes ungodlinesse , and leads from ungodlynesse all that are taught by it , is a sufficient teacher of it selfe , i mean , as the power of christ through it is made manifest unto all them that hearken to it ; paul ● minister of the word of reconciliation , who was wrapt up into the third heaven where he saw things unutterable , came to be tempt●●d and buffe●ted , with the messenger of s●tan , and feare and doubting rose up in him , & he prayed unto god thrice , and this answer was given unto him , my grace is sufficient for thee ; so this is evident to all understandings , who are opened by the lord , that which shewed him the temptations , and satans messengers , and satans buffetings , was sufficient to preserve him ; and so is it for all who singly are kept to it and in it , sufficient to shew ungodlinesse because of its purity , and to lead from worldly lusts by its power , and to teach the will of god , and to live like unto god in this present world ; and this testimony i beare of it , and to it , even what i have felt , and tasted , and handled of its sufficiency , and vertue , and power of its operation , for the confirmation of the same truth , which is believed by many brethren , and also for the information of them that thirst after the lord , & for the opposition of all the gainsayers and opposers of it ; which testimony i commend to that of god in every man , which will witnesse me herein in the day of god , when all hearts are opened , and all falshoods & truth is made manifest , in the mean time shall rest in that which i have declared of , in which there is pure and perfect peace . a word to you wise men of this world , who are glorying in the sound of words , and worshipping outward appearances ; to all wise and litter all professors , who think you are worshipping god aright , who think to search in to the deep things of god by your natural wisdom , learning , and parts and study . god hath broken open the seals of the great deep , where the wonderful unutterable things of god is revealed , from whence eternal wisdom is flowing forth to his little ones whom he hath sanctified from the womb , and his power and glory is he shedding abroad , and making it to flow forth as though it issued out of a womb , by which power and wisdom you are all weighed , even by one who is swaddled about with righteousness , and girded up with the girdle of truth , you are all measured as with a span , and are all weighed as with a scale ; all your parts , tongues , languaguages , interpretations , significations ; wisdom , that is come to be enjoyed by them who have believed in the true light that lighteth every man , which rounds you all as a heap , and measures you all as with a line , your breadth , length , height , and depth ; your parts , tongues , languages , interpretations is but all natural ; words are but empty sounds , although there be many languages , and each have interpretation and a signification , they are all short to declare the life , the immeasurable being of eternal life ; you with all these are on heaps , disjoynted one from another ; your rhetorick , phylosophy , your framed and devised disputations , your tongues , and the significations of all tongues cannot know the mind of the spirit , neither knows the original of eternal salvation by all these , and so not knowing the signification of the living eternal spirit in your selves ; you invent , study , devise forms , and frames up things in your carnal minds , by the strength of your learned , studied , devised parts , and framed speeches , and hath filled the whole world with your dark muddy conceptions , and hath led all out from seeking after the living wisdom of god , which is from above , which was before your tongues and languages was , and they have sucked in your conceptions and distinctions , and your devised fables , and your imagined worship , that many have lost the sence of any thing of god in themselves to guid them , and when you have come as far as you can in those things , and have divised in your minds ( by the strength of those parts natural ) you are farther from the knowledge then before ; and all that hear you and sucketh in your conceptions and imaginations into their hearts , they are further off gods true knowledge , then they were the day in which they came out of their mothers womb ; it is a lamentation to see how people are gone out of the pure simplicity which is in christ , into subtilty and deceit stuffed up full , brimful of that which must be all poured out as water , before they and you all come to the least measure of gods true and saving knowledge . oh! a dreadful day is coming upon many , & it lingers not , but will come swiftly as a theef upon you , who have taken away the key of knowledge , and gives people that which will not open , and tels them of a litteral carnal thing that must give them enterance ; you and all they will be shut out together among the uncircumcised as fools ; though you count your selves wise men , your wisdom will perish , and your honour will be laid in the dust ; the time hastens , it is the word of truth to you all . and you literal professors , who have got the scripture into your head , and into the carnal mind to talk on , and are run into so many heads , you are almost past numbring , and hath exalted so many horns ; yet the number is read , the number of the heads of the beast , and the number of his name ; you have taken up things , and are exalting a visible shadowish practice , and neglecteth the life , and are making idols of those things which were but a figure and representation , in their purest time ; now you , like the pharisees , are limiting the lord , that if he will not appear unto you in those things that you have prescribed unto your selves , and fetched in from the letter , and go●ten it into the fleshly part , which is he●ped up as a mountain in many of you so high , above gods pure witness in you , and so high above the appearance of god in you , that you have quite lost the sight of that in your selves , which should give you the knowledge of the living god , and make you sensible of his pure presence ; i say , if he appear not in the way you would limit him to , in those things you would confine him in , you cannot receive him ; the lord open your understandings , that you may see your selves , and how frothy , vain , light , and wanton you are ; one with the world in all things in the very ground , pretending liberty in christ , and priviledge in him , when you may see you are servants to corruptions , and to many noisome lusts that makes war. again , what are all outward appearances any more but as a curtain , or as a vail , and as a shadow , in respect of christ , gods righteousness within ; but you are filled too full of your apprehensions of his righteousness at a distance , that you have forgotten all at home , and your own conditions ; for his righteousness will not be a cloak for your self-righteousness and unrighteousnes , and if christ be not formed in you , gods righteousness , and live in you , and act in you , and work his work in you , you are in the self-righteousness , and a talk of imputation , will not save you while you are not in that capacity , and nature , and faith , unto whom his righteousness is imputed . are you not weary with tumbling up and down among the earthly hills , among which you have situated your selves ? do you not see your land grows barren , and your possessions dry , and your worship dead , heaven rains not on you , the bottles are stopped , the dew falls not on you ; you wither dayly as a stick without sap ? what , have you found that which will last unto perpetuity ? oh ! nay it s rusted already , it 's canckered already , its moth-eaten already , it 's fading , the glory is staining , the renown of all earthly things is fading , and all terrestrial appearances , though never so glorious , they are all to cease ; a consumption is coming , blasting is near , there will be no more glory in these things , they will flie away as a shadow when the sun arises ; your riches are wasting , when will ye seek after that which endures for ever ? i pity you who have had breathings after god , and hath sate down at ease in that which is not eternal . be warned , return home , consider , see what corruption thou hast power over now , which had once power over thee . dost thou rest in that faith , that thou shalt never be cleansed here ? that faith is curst , it 's reprobate , it s rather properly unbelief ; it 's not the faith of gods elect , by which they were sanctified , and overcame the wicked one in themselves by the power of christ , who is able to save , and manifests his ability in all them that believe in the light which they are enlightned withall , through which he manifests himself to the creature , and makes known his power in the creature , to redeem the soul out of death , and to redeem the creature from under the bondage of corruption , to serve him in the free spirit of god , in which the sons are made free from sin , from the act and guilt , they become the temples of the holy ghost : how far you are from this , consider , who are yet temples of uncleanness , and a habitation for many noisome lusts ; repent and minde that which empties you of your thoughts and conceitedness , that you may know poverty of spirit , that the kingdom may come unto you , and be yours in possession , else you are everlastingly miserable ; & this is the true state of many of you , own it & repent , that if it be possible you may finde a door of mercy yet opened unto you & that you may enter in thereat ; for it is not setting up , and conforming to a visible practice without , that will justifie you , while that which is in the transgression , and hath transgressed the life , and hath disobeyed the light in your consciences is head in you , and above the pure , that will not recommend you unto god ; neither can you have any access , or acceptation with god in that state , till you come out of the waters upon which the whore sits , which is unstable and boisterous , and reels too and fro , and unsetled ; which is all to be dried up , and all the springs cut off that nourishes ; and you must come to the rock , before you know any thing that will endure , to build upon , which rock is christ , who abides for ever ; but you are all gone from that which should give the knowledge of him in your selves , and doth not retain him in your knowledg ; neither that which gives the knowledge of him , the light of his spirit which shines in your hearts , making manifest in your hearts , the intention of your hearts , when motions unto evil do arise ; this must you all come to , before gods salvation or redemption you come to know in your selves , or have the witness of gods holy spirit , without which there is neither seal nor evidence , nor assurance enjoyed or felt of the love of god. the time of restoring is come , and many are restored again into gods covenant , and are delivered out of the jaws of death , and feels him who is the healer of the nations , and the restorer of the desolate places to dwell in : but first you must come to see those places made desolate , wherein the wilde nature lodges , before you come to have a share in the restoration : come off these barren mountains where you are feeding , to christ the life of men , who hath lightned you , and wait in it , that you may feel his mind in your selves , and the signification of the spirit of truth , from your own spirits , or else you will still erre for lack of knowledge , and perish for want of understanding , and so lay down your heads in sorrow . the kingdom of god , and of his christ declared in some measure as it is revealed , what it is , and where it is to to be waited for , and how it cometh to be revealed to them , and in them that believe ; that all who are waiting for it , may know wherein it consists , and so receive the end of their hope , and the end of their expectation , and know the dominion which hath no end . the lord hath prepared his throne in the heavens , and his kingdom ruleth over all ; his dominion is an everlasting dominion , and without end . god is a spirit , his kingdom is spiritual , his habitation is suitable to his own nature ; he is immortal , his kingdom , is so ; he is light , his dwelling place is so , a pure scituation in which there is no uncleanness , nor ever shall be : it 's eternal dignity , it is an immutable being , that remaineth always in it's purity and pleasantness : eternally glorious , it consists in power , in righteousness , in purity , in joy , in hope , in peace , in life , in vertue eternal : in quietness , it s a quiet habitation , it is incomprehensible , unsearchable , and indeclareable ; words are too short , they are but as sounds , as vails : it is unexpressible , in it is the treasure-house of wisdom , out of which all that believe in him , ( who is the king of eternal and immortal glory ) comes to receive of his wisdom , of his life , of his power , vertue , righteousness , and comes to enjoy him , who is the fulness that filleth all things , whether visible or invisible ; whether terrestrial , or coelestial ; his power is over all , his dominion is over all , who is eternally blessedness it self , and felicity it self ; who makes all that believe in him to partake of his kingdom , of his grace , of his power , of his dignity , of his dominion , and of his glory coelestial ; but these things are hid from the world , who are not redeemed from the earth , neither never looks to be while they are in the body : unto such i say , gods kingdom you shall never see nor enjoy , while you are in that faith which is reprobate , but may be truly called unbelief , although you imagine a glory , and a kingdom in your earthly minds , and dream of a thing to come , suitable unto that wherein your glory now standeth ; but that will all fail ▪ and those imaginations will be confounded , and dissolved into nothing , because they are centred in that which is out of the truth , christ , and so are without ground or bottom , and are out of that which should give you the sight and knowledge of god in your selves and his kingdom . christ when he taught them that followed him , exhorted them , that first of all they might seek the kingdome of god , even while they were in the body , mat. . & . the pharisees were gazing abroad in their earthly knowledge , although they had the scripture that declared of gods kingdome , yet they knew it not ; and this generation is the same who are in the same nature , and in the same wisdome which is earthly and litteral , and they are imagining as the jewes were , and are , loe here , and loe there , in this observation and the other , and look to see it there . nay christ said , the kingdome of god is within you to the pharisees : he bad them and others seek it first ; what strange doctrine was this , might the pharisees say ; he saith , the kingdome of god is within us , and yet bids us seek it : need we seek that which is in us , may professors say ? yea , it 's like a pearl hid in the field ; it s like a grain of mustard-seed among many great seeds , which is not easily found ; it 's like a piece of silver lost in the house among much rubbish , till that be swept away , thou wilt not find it ; thou must dig deep , sweep clean , search narrowly before thou find it ; although he did say to the pharisees , the kingdom of god is within you , he did not say they were possessors of it , or that it was theirs ; but to the disciples whom he taught to pray in faith thy kingdome come , and they came to find it ; that which they prayed for , that pearl , that groat , that grain of mustard-seed which it was like , and having found it , and believed in it , he saith unto them , mat. . . blessed are the poor in spirit , for theirs is the kingdom of god. and in luke . . and he lift up his eyes on his disciples and said , blessed be ye poor , for yours is the kingdom of god. they had seen it , and were possessors of it , it was theirs . and christ said unto his disciples , there are some of you standing here that shal not taste of death till ye see the kingdom of god come in power . and his words were fulfilled ; they declared what they had felt and seen ; and some of them said , the kingdome of god is not in word but in power . and paul to the romans writes , rom. . . who was also made partakers of the same power and the same kingdome ; he spoke his knowledge of it , and sayd . it 's not meat nor drink , but righteousnesse and peace and joy in the holy ghost . and the colossions who had waited for it , and believed in that through which it was revealed ; the apostle was in the same faith , coloss. . . & . who hath made us meet partakers of the inheritance of the saints in light , who hath delivered us from the power of darknesse , and hath transformed us into the kingdome of his dear son : and those things were seen in the body , and witnessed in the body : and the apostle to hebrews saith , he that believes is entred into the rest . and this and all these things were feeled within by the seed immortal the birth immortal , and they that witness the birth immortal to live in them : one said , he hath made us joynt-heirs with christ who is the king of eternal glory , and they were joint-heires with him of the kingdome that fades not away , and all that ever comes to see the kingdome of god in the spirit , which is spiritual , must wait in the spirit , and in its manifestation ; that so god and his kingdome , and the things of gods kingdome may be felt and seen and enjoyed in the spirit which is glorious . object . all this which thou hast spoken may some say is the kingdome of grace ; and that we hold there is a two-fold kingdome , the one of grace here , the other of glory hereafter ; which none comes to enjoy glory , or any part of it in this life , or in the body . answ. people hath long been blinded with confused distinctions about names ; and being full of imaginary thoughts and conceptions , have brought forth foolish and unlearned distinctions ; and that which god hath joyned together , they would separate : grace is glorious , and glory is gratious ; he that can receive it , let him ; the kingdome of god , which was like a grain of mustard-seed , afterwards it became a great tree ; the tree in its strength , and glory , and height , is more glorious then when it s in the seed , yet the seed and the tree is in nature , and quality , and kind , one ; if the kingdome be in dominion in purity , and power , and glory , is not here unity ? yet a greater measure , yet still the dominion is one , the power one , the glory one , and the thing one wherein grace standeth and glory standeth , wherein the kingdome standeth ; grace is glorious , eph. . , . having predestinated us unto the adoption of children , and to the praife and glory of his grace wherein he hath made us accepted in the beloved . in the fathers house there are many mansions , places in the kingdome of god , there are many heavenly places , and they that walked to the praise of his grace , came to sit also in heavenly places , eph. . through grace , salvation , through grace glory comes to be revealed in the earth , isa. . . the ear●h is full of his glory ; he that makes heaven and earth glorious , is glory it selfe , from whence grace aud every degree of gloly receives its being ; the least measure of gods strength and power is glorious ; and to be gloried in , in the lord by all that have seen it ; things might be declared which god hath revealed , which is not lawful for me now to utter ; for as one star differs from another in glory , yet all glorious , even so is it with the children of the resurrection , who are quickned and made alive , and raised from the dead , and fashioned like unto his glorious body , partakers of the glory of god , of his kingdome of his power ; the power is his , in which the kingdome stands , the kingdome his , wherein glory stands , the kingdom , power and glory stands all in him who is the glorious god , and the god of eternal glory , who is revealing his power , his kingdome , and grace , and his glory , unto all that patiently wait upon him , in that which yet is as a grain of mustard-seed ; they will come to feel his presence , his power and glory revealed in their hearts , through the spirit , and injoy god in his kingdome , in his power , and in his glory , and through faith shall see the weight of his glory , which god and father of our lord jesus christ will reveal unto all that patiently wait for his appearance , and in his appearance . obj. but some will cry out , grievous blasphemy and error ; what , i think you look for no other glory but in this life , nor for no other kingdome , but what you enjoy in this life ; thus i know dark spirits reasons . answ. the saints looked not af● any other glory but that which stood in eternal life , and in the immortal life , and in the incorruptable life , and the country they sought after , was that which god was the maker and builder of , and they looked and waited to receive of his power in which the kingdome standeth , and did in this life ( i do not say the full weight of glory ) and to know and injoy , and to be made partakers of his eternal dominion and authority , is that which all the saints in measure witnesse , and in due time came to injoy through faith ; for by faith they saw him who was invisible , and the things of his kingdome , which is invisible , spiritual and eternal ; but to speak of the carnal corruptable life in the flesh , who are dead while they live there , that life , neither the kingdome , nor the power , nor the glory of god is revealed to them , not till after the death of that life , and till after the death of him who hath the power of death , which is the devil , which ruleth in the hearts of the children of disobedience , where all the mysteries of gods kingdome is hid from their eyes , and ever shall while in that state ; and so let the serpent be blind , and they that have an eare to hear , blessed is that eare ; for the kingdome of god is come nigh unto many , and the salvation of god , and the power of christ is seen by many , honour and praise unto him everlastingly , who is the onely potentate that puts down all authority under his feet , that god may be all , in all , but first every one must come to feel the kingdome which is as a little grain , in himselfe , and in it believe , before any can come to know the kingdome , or wherein it consists , and after it be known in its measure , yet this is far short of glory in the fulness ; so many may come to be partakers of the power in some measure , yet this is far short of the eternal weight of glory ; he that believes is entred into the rest , and made partakers of the heavenly gift , and of the heavenly power , and of the heavenly grace , which is glorious , and doth witness a heavenly place in christ jesus , and yet many enemies to be subdued , and much of the heavenly habitation , which they see not , which comes to be revealed as there is an abiding in the faith , which stands in gods power , in which the kingdom stands ; the mysteries of god and of his kingdom comes in due time to be revealed , through death they come to be known , ( that is to say ) through the death of death ; for israel the true type , after they passed over jordan , and had taken jericho and ai , and had made an entrance into the land , yet there was many enemies to be subdued , and much land and possessions , which they were not made partakers of long after , even so after there be of the true rest enjoyed and possessed , & an entrance made into it , yet there is many enemies to be subdued , and much of the heavenly inheritance to be enjoyed by them that stand in the power which giveth dominion over sin , the devil , hell and the grave , and they come to be made partakers of god , and so the enmity being slain , man comes to enjoy god who is eternal life , and comes to receive the crown immortal , which god the eternal power and strength giveth in due time , to them that wait in patience and in faith , through which the immortal inheritance comes to be revealed to all the children of light . and so to conclude in few words , this i say unto all , who are longing after god , and waiting to feel his power , keep in your minds to the pure measure of gods holy spirit , and therein wait to see his kingdom , and his dominion , and to be made partakers of it , which brings the world to an end ; and will let you see to the end of it too , before it was , and him who is now glorified with the father in the kindom of god , with the same glory he had with the father before the world began , and who so comes to the end of the world , and to the beginning again , comes to see him and his glory , and the kingdom of glory which fades not away , which who so comes to enjoy , are eternally happy . the end . errors . page . l. . blot out of . p. . l. . for angei . r. angel . p. . l. . for presumptions . r. presumptious . p. . l. . f. he . r. the the same p. l. . for undeclareble . r. undeclarable . p. . l. . f , hit . r. his . p. . l. . f. soul. r. fold . p. . l . f. ntichrists r. antichrists . p. . l. . f. power . r. popery . p. . l. . f. neral . r. funeral . p. . l. . f. our . r. your . p. . l. . f. corrupt ; ble . r. corruptible . p. . l. . r. a moment f. moment . p. . l. . f. cnrst ; r. curst . a manifestation of the love of god unto all such as are convinced of truth and do not obey it. smith, william, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a manifestation of the love of god unto all such as are convinced of truth and do not obey it. smith, william, d. . p. s.n., [london : ] caption title. signed at end: william smith. place and date of publication suggested by wing. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- england -- pastoral letters and charges. inner light. salvation. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a manifestation of the love of god unto all such as are convinced of truth , and do not obey it . the breaking forth and dawning of the day is very pleasant unto such as have long walked and been wearied in a night of darkness , for by the appearance of the day there is a discovery of the crooked paths in which there hath been a sore travel whilst darkness over-spread ; and in some measure there have many seen this day to dawn , and it hath been pleasant to them in its appearance , as making those things manifest , which in the darkness they could not see , and by the manifestation many have been convinced of the evil deed of darkness , and also of the truth ; and so , the day-spring from on high hath visited , to give light to many that sat in darkness , by which they see what is good and what is evil : but all have not obeyed , and therefore many are yet covered with darkness , notwithstanding they are convinced , and the seed is yet in bondage though the light hath shined ; for many may be convinced of evil and not forsake it , and they also may be convinced of what is good and not come to live in it ; and this is for want of obedience to the light which visiteth and convinceth , and that is the ground why darkness standeth and the seed is burdened , for none can come out of darkness but in the light which reproves it ; and though people may be convinced of all the deeds of darkness , and the evil of them , yet if they do not obey the light which convinceth , and deny those deeds which the light reproveth , there is a continuance in them , notwithstanding there be a convincement in the conscience to the contrary : and this is a disobedient state , by which the light is denyed and not the darkness , and unto this state there are many stripes belong ; for they that know their masters will and do it not , they must be beaten with many stripes : therefore you that be convinced with the light , and are not yet come into obedience , so as to deny that which you are convinced is evil , and to live in that which you are convinced is good , be mindful to answer the requirings of god , and keep close to the light which convinceth you of that which is evil , and so love the light and obey it , as to confess it and bear testimony to it ; and whatsoever would let or hinder you for obeying , deny it , and take up the cross unto it ; for many stumble at the cross , by which they are hindred from obeying the truth , and that which stumbles at the cross , will deny christ when he should be confessed ; and they which deny him before men , he will deny them before his father which is in heaven : ( so mark ) there is none that are to expect that christ will confess them before his father in heaven , but as they confess him before men upon earth , and so come to be his witnesses upon earth , in a true and faithful testimony , by denying the darkness , and confessing him the light ; and this is the cross which must be taken up before there be a true disciple ; for they that deny not themselves , and take up the cross and follow christ , they are not his disciples ; so a disciple is known by self-denyal , and submitting to the daily cross , that is a mark of a disciple , for by that they are known to follow christ in his light , as children of obedience : now many may be convinced and yet not come to be disciples , because they do not obey the light unto self-denyal , nor submit unto the daily cross , and so keep that life and nature living which is to be crucified ; and such never come , in that state , to be gods witnesses upon earth , though they be convinced of what is truth ; therefore all are to examine what it is that hinders you from obeying the truth , for if you do not search it out with the light , and so deny it , and take up the cross unto it , you will find it to be a hinderance to you all your dayes , and so you will never come to confess christ before men , but , on the contrary , deny him ; and then what will he do for you before his father in heaven , but as you have done unto him before men upon earth ? now as you mind the light which convinces you , it will let you see every particular thing that hinders you from obeying ; for the light will search unto it , and find it out , and make you sensible of it , and then you will see that you are in love with something more than christ , and that you do not answer the light as children of obedience , and so every particular thing which hinders you from obeying , will be manifest in the light , as you mind it ; and there you will know whether you love father or mother , wife or children , houses or lands , worldly honour or esteem , more then you love christ , and how they have hindred you from obeying the truth , and how scorn , and reproach , and persecution , which such suffer as live in the truth , how those things have hindred you from obeying it ; and so you will come to see in your selves what is the hinderance , as you mind the light with which christ enlightens you , and by which he convinceth you . for , have you not purposed sometimes to draw nigh , and have not those things hindered you ? and when ye have purposed to go forward , have they not drawn you back again ? and doth not the seed of god travel in pain , as being oppressed with that nature which you should deny and crucifie ? and is not that hagar and her son , which is to be cast out ? for hagars son must not inherit with isaac who is the heir of promise : therefore all wait in the light with which christ jesus doth enlighten you , and be faithful to every manifestation of the light in you ; that as you are perswaded that christ doth enlighten you , so you may be perswaded to obey the light which doth convince you , and so through obedience came to witness redemption and salvation by his power : for as you yield your selves servants to obey him , he will turn you , and convert you , and work deliverance for you , and there you will know him in his power , who is able by his power to subdue all things to himself ; and as you come to be converted by his power , you will feel his virtue and goodness in a sweet savour , for he loveth the children of obedience , who are willing to turn unto him ; and in your obedience unto him , his life will rise in you , and there you will know the streams with which he refresheth chosen ; and if you yet love him and follow him , you will come to know the river which maketh glad his heritage ; for until you be converted and turned unto god through obedience to the light , you neither taste nor feel the virtue of his life , but sit in the land of famine and sore drought , and there you are as dry and unfruitful branches , that cannot bear fruit for want of nourishment ; for until you obey the light , and come out of darkness , you are rooted in a bad ground , and bring forth unsavoury fruit , and whilest that standeth , the good seed is hindred from sprouting forth in its own nature , and there can be no fruit to gods glory , but what the seed brings forth in its own nature ; for in the seed is the testimony by which god is glorified , and all born of the seed are gods witnesses upon earth , and they are not ashamed to confess the truth before men ; for where any are convinced of truth , and are ashamed to confess it , there is not faithfulness unto that which convinceth , and so the power is not felt that beareth testimony with boldness : and this maketh many to conform unto that which they are convinced is not the truth ; and to deny that which they are convinced is the truth ; so that where they should confess , they deny ; and where they should deny , they confess ; and here the testimony falleth , and the hands of evil doers are strengthened , and the disobedient bring trouble upon their own consciences , for there is no true peace with god in a disobedient state . but some may say , we see many that have long professed the truth , that do not so fully answer all things in a clear testimony ; and we also see others , that seemingly did bear a large testimony , and yet are turned again into the course of the world : and seeing some fail , and others fall , we are ready to question , whether it be really truth in the ground , because truth is able to preserve either from failing or falling ? if thou give way , and joyn unto such reasonings and questionings , thou mayest soon be hindred from obeying the truth ; yea if thou wast going forward , such things would draw thee back again , and some have suffered loss in that very place ; for it is the work of the enemy to draw the eye abroad to keep his own kingdom standing at home , and to effect his design , he sets his own work in others to be viewed ; for if thou that makest such an objection , dost but mind the light and truth in thy own conscience , and keep thy eye into that , thou wilt see and discern that such failings and fallings come to pass by yeelding to temptations , by which the mind is enticed and drawn from the truth , and so thou wilt see the truth stand clear in it self notwithstanding such things may happen unto some that have long professed it : for by such questionings the enemy labours to hinder thee from obeying the truth in thy self , because some that have professed it fail in performance , and others fall back and abide not ; now if thou mind the truth in thy self , thou wilt see that such things are not of or from the truth , but of the enemy ; and thou wilt also see that it is the enemy in thee which draws out thy mind to look abroad , and thereby to hinder thee from minding and obeying truth in thy self ; and if he can work his work , he then saves his own kingdom , and holds thee captive under his power ; but if thou mind the light in thine own conscience , thou wilt see what truth is in it self , and if thou love it ; to obey and follow it , thou wilt witness a going forward in it , and that will take away all occasion of stumbling from before thee , and the testimony of truth will spring and live in thee , and as thou livest in that , it will preserve and keep thee ; and then the failings and fallings of such as do not live and abide in the truth , will not come nigh thee , and so thou wilt witness a growth in the truth , though some may fail and others may fall ; and that will cause thee to be more in love with truth , because it preserves thee ; for the danger lyeth in looking forth , by which the enemy hath an advantage to deceive , and so the eye is more abroad , and taking notice of what others do amiss , than it is at home to behold truth in its own naked simplicity , innocency and purity ; and then the enemy begetteth hard thoughts of truth , because some fail and others fall , and that must needs hinder from obedience to the truth , where it is so . therefore seeing the enemy hath such cunning devices to deceive thee , thou shouldest watch to the light with which christ jesus doth enlighten thee , and wait in the light for power to resist thy enemy , and so when he would break in upon thee , the light will lift up it self a standard against him , and then thou wilt know where the cross standeth , and what is to be crossed when it moveth ; and as thou abidest in the cross to every motion that would draw out thy mind from the truth , so thou wilt come to receive truth in its own power , life and virtue , and in the truth thou wilt receive strength to go forward through all oppositions that would hinder thee , or drive thee back , and the light and power will take away stumbling-blocks from before thee , if thou be willing to go forward in obedience , and that will make the yoke easie to thee , and the way plain before thee ; and then thou wilt come to feel what truth is in it self , and what it is unto thee , and that will put the questioner down , because thou art come to understand that to be true which he questioneth . oh therefore love the truth , as nothing may hinder thee any longer from obeying it ; for if thou so love it , thou wilt be drawn by it to live in it , and bear . testimony to it , and that will free thee from those burdens which thou bearest in the disobedience ; for whilest the corrupt and disobedient nature liveth above the seed , there is a burdened conscience , and a wounded conscience , and a troubled conscience ; but as the light is obeyed , it worketh by its own power , and purgeth out corruptions , by which the oppressed cometh to be eased : and so thou wilt come to receive faith in the power , and thereby get victory over the world , and over the flesh , and over the devil , which is thy enemy ; and then thou wilt come to witness a growth in grace and godliness , and the seed will bring forth the fruit of its own nature in thee , and thy testimony will be found to gods glory , and that will multiply peace and blessing upon thee ; therefore let not the world entangle thee , nor scorn or reproach discourage thee , nor persecution affright thee , but yeeld thy self to obey the light with which christ jesus doth enlighten thee , for it will be better for thee to suffer affliction with the people of god , than to enjoy the pleasures of sin for a season ; but if thou run with the multitude to do evil , thou wilt fall into the same destruction , and then thy sorrow will be heavy upon thee , and thy perplexity a perpetual misery . oh that thou wouldest consider the things which belong to thy peace , before calamity come upon thee , and do not stand at such a distance from the light which convinceth thee ; for now there is a door open , and thou knowest not how soon it may shut upon thee ; and now is the day of salvation , and thou art not sure how long it may be continued to thee : therefore believe in the light whilst thou hast the light , that thou mayest be a child of light ; for until thou come to be a child of light , and to walk in the light , thou art not in the saints fellowship and inheritance , though with the light thou be convinced ; so wait to learn of the light as thy teacher , and follow the light as thy leader , that thou mayest not only stand in the knowledge of what thou shouldest deny , but deny it ; nor only stand in the knowledge of what thou shouldest live in , but live in it : and so ungodliness and worldly lusts will die , and righteousness and godliness will spring up and live , and in that nature thou wilt bear a right image after him that hath created thee ; and as thou learnest thou wilt understand more perfectly ; for by learning , thy understanding will be opened and informed , and that will make thee of a good understanding in heavenly things ; therefore be mindful to learn of christ jesus as thy teacher , and follow him as thy leader and way unto god , for none can come to the father but by him , nor none can inherit life but who are born of him ; and as thou waitest to learn , thy understanding will be enlarged , and then live in that which gives thee understanding , and so thy ignorance will vanish away , and sound wisdom will take place , and thou wilt there see christ jesus in the beauty of his holiness , and receive consolation in the virtue of his life , and so thou wilt be able to bear testimony to him from a good understanding of him ; and if thou here stand faithful , he will be with thee in all trials which come upon thee because of thy testimony , and thou wilt know a hiding-place in stormes , and a sure refuge in distress ; for as thou receivest christ jesus in his light , and in his light abidest , thou art with him of whom it is said , that he liveth , and there thou hast darkness under thy feet as a foot-stool and treadest upon the high places of the earth , by which thou comest to be unloosed from all entanglements , and to be freed from all burdens , and to rejoyce in the glorious liberty ; and so thou comest to sit down in a quiet habitation , and in a sure dwelling , and to feel the presence of the lord god , and peace and satisfaction in it . and as some may be hindred from obeying the truth , in not minding to follow it , so some may be hindred from obeying the truth in running forwardly before it ; and so one may lie questioning and lingring , and the other may run hastily in presuming ; and this is a disobedient state as is the first ; for if there be not a standing in the fear , there may be an intruding into those things which have not been seen , and thereby the fleshly mind may vainly be puffed up ; and where this commeth to pass , there is not a holding of the head , from which all the body , by joynts and bands having nourishment ministred and knit together , increaseth with the increase of god. and so a hasty and forward willer and runner is in the same state of disobedience as is the backward lingerer ; for the light is not minded as a leader by either ; and in this disobedient state of intruding and presuming , the seed of god is held in great bondage with corruption . so all are to mind the light by which they may see their present states and conditions , and what the light maketh manifest to be a hinderance from obeying the truth , to deny it and take up the cross unto it , and then the light will draw such forward , as are questioning and lingering , and pull such back again as are intruding and presuming ; and so the way of peace and life will be witnessed by all such as are obedient , and the lord god will manifest himself unto them , and shew them his salvation , and they will find a sure resting place in him that lives for ever ; and here every one will know not only a good beginning , but also a good ending , and then they will finish their course in joy , and not in grief and sorrow ; and so all walking in true obedience to the light , there is no occasion of stumbling , nor no occasion of failing or falling , either by lingring or presuming ; but as the light convinceth , so it will lead , redeem and save ; and that is the gathering power , and preserving power of the lord , and in that is the unity and fellowship of the saints ; and the mind which humbleth it self unto it , and liveth in it , is directed and ordered by it to the praise and glory of almighty god. william smith . the end to all presbiterian [sic] ministers, who own themselves to be ministers of christ's gospel, and say they suffer persecution for his names sake, to read and consider in this day, in which they may see themselves with the light within, and also measure themselves with their own rule the scriptures, i cor. , ... wollrich, humphry, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) to all presbiterian [sic] ministers, who own themselves to be ministers of christ's gospel, and say they suffer persecution for his names sake, to read and consider in this day, in which they may see themselves with the light within, and also measure themselves with their own rule the scriptures, i cor. , ... wollrich, humphry, ?- . sheet ([ ] p.). [s.n.], london, : printed in the year, . signed at end: staffordshire, the st. day of the th. month, . humphry woolrich. dates given as they appear on the item. reproduction of original in: friends' library (london, england). created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng inner light -- early works to . society of friends -- england -- apologetic works. presbyterians -- england -- controversial literature. broadsides -- england -- london -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion to all presbiterian ministers , who own themselves to be ministers of christ's gospel , and say they suffer persecution for his names sake , to read and consider in this day , in which they may see themselves with the light within , and also measure themselves with their own rule the scriptures , cor. , . for necessity is laid upon me , yea , woe is me if i preach not the gospel . friends , it is in my heart , and that in pure love to your souls , and to all theirs that have long heard you , to ask you a few plain honest questions , concerning your ministerial office. first , whether your ministry hath been received of man , and by man upheld , or from god and his pure unlimitted spirit , and by him upheld ? if you say of god , and the gospel ye have preached all this while be not of man , nor in man's will and time received ; then i query , whether ye ought not to obey god rather than man , and follow his unlimitted spirit in preaching the gospel of him received , rather than to leave preaching as ye do , when commanded by the powers of the earth . again , if your commission were received of god or christ , as the true prophets and ministers was of old ; then , whether the same mind would not be in you as was in christ jesus , and his true ministers and prophets ; who when being beaten , and after that straitly charged and commanded to preach no more in the name of jesus , act. , & acts . went straight-way and spake boldly in the same name , even all the words of that life ? and now , whether all that do observe your fearful and unbelieving hearts , in being obedient to those commands and precepts of men , even those commands which you your selves say are unjust , and do oppose the work of the gospel of christ , have not just cause to believe that ye have not received your power from on high , nor been with jesus as they had before mentioned ; whose boldness in the lord became the confidence of the brethren , which had believed their report , who had no arm of flesh to trust in ( but only the name and arm of the lord ) as ye have sometimes had , when in your zeal which was not good , ye caused the innocent lambs and true ministers of christ , to be shut up in prisons until death ? this i charge not upon all but upon some , yet let all consider the righteousness of the lord , who rendereth unto every man according to his deeds ? and now even all that fear god in any measure , are ready almost to question the truth of your ministry it self , seeing your practises are so contrary to the true ministers , and also to the scriptures which ye say is your rule ; read it and see your selves , and measure your selves therewith , acts . , , . to the end , also acts . . to the . and seeing almost all have turned from their own faith and principle , for fear of man that must die , or for love of something that must perish or come to nought ; and this doth stagger many to see such tall cedars as you , now fallen so low , even you that seemed to be pillars in the church , to bear so small a testimony in a day wherein iniquity doth so abound ; many say you ought not to put your candle under a bushel , if lighted by the lord ; and if that which ye have preached all this while , had been seen and learned of him , ye could not but speak it forth now ; and also , that if for well doing they should put you into prison , it would be a witness against them , and a testimony in their hearts that you have wrought for god , and not for your selves all this while ; and then would you be no wayes guilty of silencing your selves , as now they judge you are ; and then you would make it manifest that ye live of the gospel and its maintenance , as the true prophets and ministers of christ did when all carnal props and helps were taken away . again i ask you , whether it be the way , or ever was of the true ministers and keepers of christ's flock , when they see the woolf come to devour the sheep and tear the lambs , then to go into a corner and be silent there as ye are , for fear of him ? or , whether this be not rather the way of the true shepherds and ministers of christ , to lay down their lives for the sheep , not with carnal weapons , as too many have done of late ; but in appearing most eminently for them with the spiritual weapons and sword that proceedeth out of the lamb's mouth , when eminent danger doth nearest approach them ? and whether christs words , john , to the . be not fulfilled by you , he that cometh not in by the door , is a thief and a robber , and careth not for the sheep ? again , whether this be not a good and suitable day for you to search and try your selves in , and also the ministry , of which , thousands with you have taken part ? whether ye were sent out in your own time , or in the times and wills of some other men like your selves , or in the time and will of god , which is contrary to man's will and time ? and if ye say in the time and will of god , then how is it that your time to preach and to be silent also , is in man's time and will , as your actions make manifest to be ? and lastly , if your time be in the father's hand , as the true ministers was , and your speaking as the unlimitted spirit gives you utterance , as theirs was , acts . & . then whether the spirit of the father in any , whom he sends to minister it , was ever subject to the worlds spirit in any of its precepts and commands , contrary unto good conscience , though in high places and principallities of this world , yea or nay ? staffordshire , the st . day of the th . month , . humphry woolrich . london , printed in the year , . the light upon the candlestick serving for observation of the principal things in the book called, the mysteries of the kingdom of god, &c., against several professors / treated of, and written by will. ames ; printed in low-dutch for the author, , and translated into english by b.f. lucerna super candelabrum. english. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the light upon the candlestick serving for observation of the principal things in the book called, the mysteries of the kingdom of god, &c., against several professors / treated of, and written by will. ames ; printed in low-dutch for the author, , and translated into english by b.f. lucerna super candelabrum. english. ames, william, d. . b. f. [ ], p. printed for robert wilson, london : . erroneously ascribed to william ames. cf. smith, j. friends' books. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ames, william, d. . -- mysteries of the kingdom of god. society of friends. inner light. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the light upon the candlestick . serving for observation of the principal things in the book called , the mysteries of the kingdom of god , &c against several professors , treated of , and written by will. ames . john . . this is the message which we have heard from him , and we declare unto you , that god is light , and in him is no darkness at all . eph. . . for whatsoever maketh manifest , is light . printed in low-dutch for the author , . and translated into english by b.f. london , printed for robert wilson , . the light upon the candlestick . things are not for words , but words for things : if therefore we understand things aright & as they ought , by words , it must be by such as are fit to imprint the things themselves in those to whom they should occur , and then it were enough ( to make known our thoughts to others as we conceive them ) only to make use of such words . but forasmuch as we find the matter in this case far otherwise , and that two men speaking or writing the same words , may nevertheless have different , yea sometimes contrary thoughts , the disability of performing this fitly by words or discourse , is clearly inferred . nor may we at all wonder at it , seeing we know to what a perpetual change languages are subject , even such that the very words may be changed from their pristine signification . and the imperfection is so great , that whosoever should have invented them , such as now they are in use , we should certainly believe that he had little or no knowledge of those things that are thereby intended to be signified . so that if we would better express things unto another by words and speeches , we had need find new words , and consequently a whole new language : but that would be a toyle and labour indeed . in the mean while we see what a sea of confusion flows from hence upon all mankind : for although there should be none who sometimes through ignorance , and sometimes by subtilty or wickedness might rest or pervert words contrary to the mind the work , upon whom they may cast the whole burthen ? surely no : for he that sees but a little clearly , sees , that there 's always contention behind , and no end till a man grows weary of it : nor is the conquest just his that hath truth , but that can best handle his tongue . a miserable thing if it were thus to be sought and found ! but it is not so with the true religion . go to then , o man , who ever thou art , we wil not draw thee off from one heap of men , to carry thee over unto another , 't is somewhat else we invite thee too . lend us but a little audience : surely thou knowest thus much , that as it is an extremity to receive all things without distinction , that present themselves to us , so 't is no less to reject all things without judgement . we invite thee to something which may be means to attain to thy own salvation and well-being : be as distrustful , or rather prudent or foresighted as thou wilt , thou canst not in reason refuse us thy ear in this thing : all the damage thou canst possibly have by doing that which we exhort thee to , is only to have taken a little pains in vain , if that which is promised should not ensue : whereas on the contrary , should it follow , thou mightest come to the enjoyment of a matter of so great a worth , that would not be exchanged for all that 's esteemed great in the earth . moreover , 't is not far to seek , but at hand , 't is nigh thee , yea and in thy self . and there thou mayest experience the trial of that which we declare , which is the most certain and sure that can be desired . we direct thee then to within thy self , that is , that thou oughtest to turn into , to mind and have regard unto that which is within thee , to wit , the light of truth , the true light which enlighteneth every man that cometh into the world . here 't is that thou must be , and not without thee . here thou shalt find a principle certain and infallible , and whereby encreasing and going on therein , thou mayest at length arrive unto a happy condition : of this thou mayest highly adventure the tryal . but if thou durst not do so much , 't is hard to help thee . and if thou happenest to be one of the enjoyment can be but single and transient , and the causes incessant . now where this operateth in us after this manner by education and example in manners and customs which are regulated by opinion , and not by the true light , that men live altogether therein , is it any wonder that here ( in these men ) there is so little , or no operation of the light ? not at all . we are so involved into the desire of that which is high in the world , so overwhelmed in pleasures , that it s almost impossible for the light to cause one desire after good to spring or bubble up . where then these so contrary operations to the light are , there it can never break through . according to the nature and kind of every thing , is the operation thereof : where they are opposite , the one must give way unto the other , and that which is most powerful prevails : from whence also the effects thereof becom most visible . the light notwithstanding , abides always the same , & therefore although man by sin , through his love and union to corruptible things , comes to perish , be damned , and miss of his everlasting happiness , the light nevertheless which is in every man that comes into the world , abides for ever unchangeable . the light is also the first principle of religion . for , seeing there can be no true religion without the knowledge of god , and no knowledge of god without this light , religion must necessarily have this light for its first principle . god being then known by this light according to the measure of knowledg which the finite & circumscribed creature can have of the infinite and uncircumscriptible creator , man hath obtained a firm foundation , upon which he may build all firm and lasting things : a principle whereby he may without ever erring , guide the whole course of his life , how he is to carry himself towards god , his neighbor , and himself , and all things else , whereby he may happily attain unto his chiefest salvation , which consisteth only in union with god. and thus this light is therefore the first principle of religion . without this light there is no power or ability at all in man to do any good . this must first raise him and quicken him out of the death of sin . 't is folly to expect any thing , where nothing is ; there 's no effect without a cause : there must be something then which must cause a man to act , if he does any thing . and this cause must have in it whatsoever the effect produced hath in it : as for example * , if the effects of light be produced , light must do it , and nothing else . and therefore , is it not a silly thing that all men would have people do this or that as good , and leave this or that as evil , because they tell them so , without any more ado , or at best assigning only the accustomary motives wherefore , & think they have reason too , just as if this were enough ? who can see such effects as are hereby required , included in this cause ? not i , for my part . experience also teacheth us the same ; else how could it all pass away in a train and custom , without any fruit ? these are therefore not the right means : but such we must endeavour to furnish people with , means from whence power may issue forth to do that which they are exhorted to . such is the nature of man , that he is forced to chuse that which he judgeth to be best , before the worst , and is always willing to change for the best . now if it so happens ( as for the most part it doth ) that a man chuseth the worst before the best , 't is for want of knowledge , and contrary to his aim , and so he erreth , not being led by the true light. here then it should be begun , 't is easie leading of a man to that which of himself he is desirous of ▪ if those now who make it their work to teach others , were but lead themselves by the true light , knowing better things then those to which the multitude are link't so fast with love , they would be able to hold them forth clearly to others : and so making it their continual work , 't were impossible their labour should be fruitless , for people knowing better , would better do . who remembers not the play of our youth , how much we were in love therewith , and yet how ridiculous is it new unto us but to think upon it ? and why ? because we now know that which we judge better : herehence , not by force , but very lightly , and of it self , they came from time to time to be worn out , and pass away , that there 's now no desire nor motion moving thereunto . how may we think then it would be , if the spirit came but once to apprehend those things aright which infinitely transcend all bodily things in worth ? which are durable and uncorruptible . so far as these toyes then should come to be esteemed more glorious then all bodily things , so much the more powerful would be the annihilation of those things in which all men , even to old age , yea , death it self , do take so much delight ; and then we might hope and expect that those things which are ( indeed ) alone worthy to be known , would gain entrance , & being brought forth in the light , would be also owned and received by every one , according to the measure in which they should stand in the same light. hence , from within , the amendment and conversion is to be waited for , from within it must begin , if with foundation , the outward then ' wil follow of it self : the weakest must give way to the strongest * , all depends but upon the knowledge of something better , to make a true and lasting change . therefore to hold this forth to men , is the best thing we can give them . this light is the inward ear , by which alone , and by no other , the voice of god , that is the truth , can be heard . by this alone must the sence and mind of him that would signifie any thing by words or any outward sign , be comprehended and understood . so that if the truth of god be presented to a man who stands not in the light of truth , 't is impossible he should understand it , although he hears and comprehends the words after his manner , yet he is still fenced off ftom the true sence and meaning thereof . hence , therefore , it is , that amongst so many hearers there are so few that have ears to hear . he that hears truth aright , that is , understands it wel , must not stand out of , but in the truth it self . therefore neither is it any wonder that all men do not understand and conceive those things that are brought forth by the light. those only that stand in it , are alone ( and no other ) capable thereof . the case being thus , we see of how great concernment it is continually to exhort and excite men to turn in to the light that is in them , that so they may go on to such a condition and measure therein , as to be fit to understand aright the ●ord , that is , the truth of god , because out of this there can be nothing understood and concluded from the words and writings given forth from the light , but meer opinion , & consequently errors . this light christ , &c. is the truth & word of god , as hath been already said , and every way appears by what we have hitherto laid down : for this is a living word , and transmitteth man from death to life , is powerful , and enableth a man to bear witness of it self every where . this is also the true rule according unto which all our actions are to be squared . this hath the preheminence before any writing , scripture , doctrine , or any thing else that we meet with from without . we are born into the world , and brought up as every body knows . from the very first we hear differences , every one pretends that he knows the matter , and hath truth : one holds sorth this , another that to us : if now the light which is in every man that comes into the world , shall not be judge , whither shall we rowle ? to believe all , is impossible ; to reject all , no less : who shall be judg here ? who else can be but the light within us ? for whatsoever comes from without , is the thing to be judged of : who then fitter ? seeing this is infallible . again , is not this ( the light ) that by which we must see and know god , and so consequently that by which we must judge all things divine ? certainly 't is : then it follows also , that we can judge of no doctrine , of no book that is divine , but by this light : and judging it thereby to be divine , it cannot but be truly so . as for example , if we experience that the book called the bible , in regard of the divine doctrine therein comprised , hath such an harmony with that in which god is known , that he must needs have been the author of it , there cannot rationally any more powerful demonstration be demanded . with them that are thus , the scripture may become living and powerful , and not a dead letter , as it must needs be to those men who have no feeling of this thing . and from hence then it 's apparent , seeing this light must stand before all things whatsoever that we meet with from without , that then man must first of all be directed to this ▪ for without it what profit is there ( i pray ) to be reaped any where by any external sign but by it . lay the book of the scripture freely before any man , let him also have all the fitness ( the universities can give him ) to look into it in its proper language in which it may have been first written , what will all be without the light ? nothing . the letters , the words are not the scriptures , but the mind alone is the scripture , and this meaning can never be truly and justly hit , but by those alone that stand in the same light , out of which the scriptures proceeded . these are they then to whom the scripture is a co-witness , and as a seal of their being sons of god : while by experience they find themselves , every one according to his measure , in the same condition in which the saints formerly were , who spake & writ all those things comprehended in the book of the scripture ; these then have the true understanding and meaning of the scriptures , not those that imagine unto themselves a meaning by opinion and guess , thorough a thousand imaginations , without the least assurance of not erring : which becomes the very ground of all jangling and contention . in fine , and lastly , this light in every man is the means to come to the knowledge of god. and seeing all external signes must needs presuppose this knowledge : therefore its self must needs be immediate , without any external sign : that signs must presuppose such a knowledge , is undeniable , for these signs must either be words or effects , works or miracles . if words , we see at first an impossibility in in the thing it self : for words are created and finite , and god who should make known himself by them , uncreated and infinite : and therefore here is so infinite a difference , that there is no manner of agreement , nor any thing in the world by which they might be capable to do it . but again , if you flye to the meaning of the words , as being fit for such a thing , then that which we say will more manifestly appear : as put case for example sake , that god about to make known himself by words , should say , i am god , and that this should be the sign by which he would make himself known , we see clearly , that it would be impossible for a man at first to know god by this : for if he should comprehend any thing out of the sence of the words , he must needs formerly have had the signification of the word god , and what he is to understand by it : in like manner if god maketh his will known to man , the knowledge of god ( which hath its original from the true light ) must precede and convince him , that that ( manifestation ) can be from none but god alone , whereupon he 's then sufficiently assured . if by effects , ( or outward miraculous works ) 't is the same thing ; for these are no less created , no less terminated : and though we might observe somthing in the nature of a thing , which might be too difficult for the power of any creature , which we know , to effect : yet this at the utmost would be but a demonstration taken from our impotency , and not from the nature and all the operations of it ; and this kind of demonstration cannot be certain and stable , till we were able clearly and distinctly to see that there was not a concurrency of many causes to produce such an effect , but that it must needs have been caused by an infinite and unlimited cause , whom we call god : but who knoweth this ? or who can declare it ? add to this , that the knowledge of god in all things must first be , before the knowledge of any creature or particular thing , so no particular thing without this , can be well known ▪ and so consequently altogether uncapable to come to know god by , or certainly to make known himself to man by . go to then , without thy self , o man , thou hast no means to look for , by which thou maist know god. thou must abide within thy sel● , to the light that 's in thee thou must turn thee , there thou wilt find it , and no where else . god is , considered in himself , nearest unto thee and every man. he that goes forth of himself to any creature , thereby to know god , departs from god , and so much the further , as he comes more to mistake himself by it . this thou must then shun , and the contrary mind , viz. mind the light that 's in thee , by it to work , unmovably and faithfully to persevere . the end notes, typically marginal, from the original text notes for div a -e if words are too gross to express the refined thoughts of mortal men , how much less then can they be in truth said to be the ineffable word of the eternal god ? 't is little worth that is not worth the trial : the loss is little the gain may be unvaluable . 't is hard helping him that durst not try , no knowledge of god without this light. the light being found , and god thereby known , a sure foundation is discovered . where there is nothing to work , there nothing can be wrought . * where any see ▪ there must needs be light . 't is folly to expect effects from unsuitable means . no man wittingly chuseth his own harm , but being blinded . therefore to undeceive the judgement is the first step . the iudgement being amended , the will and affections must follow . if you know the truth , the truth shall make you free , saith christ. * no man will part with what he judges best , till be sees something better , and then he need not be forced this the one and first thing necessary . there is but one thing which is uncorruptible ▪ which cannot be corrupted , which must be the judge of all things that offer themselves to our tryal , which are liable to be corrupted , as are all things without us . therefore this one iudg is undeniably within man , no man farther knows the scriptures , then he is what the scripture speaks no other sure foundation can be laid , where the knowledge of god is not , there all external things are of no value . therefore this knowledge must needs first be immediate , and altogether independent to all externals . words too weak to give the knowledge of god. many things may seem divine miracles , which are produced by a hidden concurrence of many natural causes : therefore without the knowledge of god precedes , no man can d●scern in this case . from whence undeniably is concluded , that these can nei●her be any sure foundation , or certain , nay nor p●ssible means to bring any to the knowledge of god. god considered in himself , is nearest unto every man then himself , because he penetrates the most inward and intimate parts of man , and is the life of the inmost spirits , as the spirit is of the soul , & the soul of the body : therefore is he worthy to be turned to , minded , sought , waited upon , and feared . let all blind leaders that say 't is not god that appeareth in the hearts of the wicked , hear this ; and all fools that say , in their heart there is no god. urim and thummim, or, the apostolical doctrines of light and perfection maintained against the opposite plea of samuel grevill (a pretended minister of the gospel) in his ungospel-like discourse against a book entituled a testimony of the light within, anciently writ by alexander parker / by w.p. penn, william, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) urim and thummim, or, the apostolical doctrines of light and perfection maintained against the opposite plea of samuel grevill (a pretended minister of the gospel) in his ungospel-like discourse against a book entituled a testimony of the light within, anciently writ by alexander parker / by w.p. penn, william, - . p. s.n.], [london : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng parker, alexander, - . society of friends -- apologetic works. inner light. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion urim and thummim : or the apostolical doctrines of light and perfection maintained ; against the opposite plea of samuel grevill ( a pretended minister of the gospel ) in his ungospel-like discourse against a book , entituled , a testimony of the light within , anciently writ by alexander parker . by w. p. this then is the message which we have heard of him , and declare unto you , that god is light , and in him is no darkness at all . if we say that we have fellowship with him , and walk in darkness , we lye , and do not the truth ; but if we walk in the light , as he is in the light , we have fellowship one with another , and the blood of jesus christ his son cleanses us from all sin , john . , , . printed in the year . the epistle . candid reader , since it hath pleased the everlasting god to visit a poor despised people in this nation , with a more direct , immediate and clear sight , sence and knowledge of him , then heretofore they had , by the shinings of his eternal light and spirit in their hearts , thereby giving them a true discerning of the ways and worships that have been in the world , which gender towards meer outside and lifeless formality , and of that pure , straight and narrow way , that stands in the power of god , and holy life of righteousness , many , very many have been their tryals , exercises and deep sufferings , and that of slandering them and their most precious faith , has not been the least in their eye ; for by that practice hath the enemy of christ's kingdom cast such mists and vails over the truth , as have obscured the divine beauty and excellency of it from the sight of people , insomuch that some have dreaded nothing more then the reception of that principle , which bears true and faithful witness for god in their own consciences . it is cryed down for insufficient by such as never tryed the power and efficacy of it , and termed a natural and dim light , though it discovereth and instructeth man in and about spiritual and supernatural things . o that they would obey this day of small things , and remember , that obedience is far better then sacrifice ; how much is there of the latter ? but how little , o how very little of the former ! what degeneracy is there among all professions ? their tenderness is withdrawing , their greenness withering apace ; & with the former do they earnestly contend , as the jews of old , against the very power and life of godliness ; and see not that the god of the world has entered those out-sides of religion , wherein perhaps the lord may formerly in condescension have appeared , that he might lead them nearer to the substance it self ; and for want of a true favoring spirit in this matter , millions are deluded , yea , so far , as therein and therewith to oppose a more clear and heavenly appearance of god to the sons of men ; thus do they resist the visitations of god's love to their souls , and reject their own mercies . oh , that an inquiring tender spirit were more generally raised in the hearts of people , that they would consider our relation to the latter dayes , & how much it concerns them in these new covenant times , to be in covenant with god ; which it is utterly impossible those should ever be , who rebel against the light by which he has visited them with daily reproof and instruction ; i have given him , said the lord of his son , for a light to lighten the gentiles , and for my salvation to the ends of the earth . this is that true light , which enlightens the souls of all , as john testified ; and the nations of them that are saved must walk therein . come , let us walk in the light of the lord. this measure of light leads to god , who is light ; and this measure of grace and truth guides the soul unto him , who is full of grace and truth , where salvation is known , and plentious redemption witnessed ; blessings and praises be to his name forever . reader , this controversie , begun by s. grevill , who calls himself a minister of the gospel near banbury , though briefly handled , is of great weight ; for it consists of two fundamental doctrines of the gospel , and indeed the very bottom of our testimony , viz. christ's manifestation of himself in the hearts of his children ; and the end of that manifestation , namely , to make and end of sin , destroy the works of the devil , finish transgression , and bring in everlasting righteousness , john . , , . dan. . . these two principles , or rather christ jesus within the principle , and his work , compleat redemption , are lately opposed by s g● as laid down by alexander parker , in a book by him set forth about seventeen years since . this is a sober consideration , and i hope , a plain enervation of his utmost force , in defence of those evangelical new covenant doctrines . i recommend it to god's witness in thy conscience , who will judge righteous judgment ; whose servant i am , in body , soul and spirit , and whom dare not but confess and vindicate before men . w. p. a general defence of the light within , by way of introduction . though there be no passage or proposition to be found from one end of holy scripture to the other , more clearly laid down , then that in john . . that was the true light that lighteth every man that cometh into the world ; yet so strong hath been the envy , and so subtil the endeavours of the prince of darkness , as scarcely any one place hath been more wrested and abused , on purpose to hinder mankind from minding the manifestations of it , and yielding all ready obedience to it , as the way appointed of god to eternal life and salvation . some will have it to be a natural light , though it be the very life of that word , which is god over all blessed forever , and wrapt up within those verses , which only concern his eternal power and godhhead . others will have it read thus , not , that he enlightens all mankind , but that all who are enlightened are enlightened by him ; thereby , not only narrowing and wronging the text , but rendring god so partial and injust to his creatures , as to cause his light of righteousness to arise on some , without ever visiting the greatest part of mankind with so much as a day of salvation ; though he sayes , he would not the death of any , but rather that all should repent , and come to the knowledge of the truth . there is a third sort that will needs have it understood not of any illumination by a divine light or spirit , but the life christ lived ▪ and the doctrine he preached , when visibly in the world , which neither reacheth the hundredth part of mankind , nor can be consistent with the nature of that part of john's history which wholely relates to his divinity , or what he was before he took flesh . 't is true , christ was the light of the world in that very appearance , and shined forth by his heavenly doctrine , and self denying life , a most holy example ; yet not so , as the exclude himself from being that spiritual light , which shineth in the hearts of the sons and daughters of men . he was full of grace and truth ; yet of his grace hath mankind received , grace for grace , which is that grace of god , that in all ages hath appeared for salvation ; whose nature and property is so plainly described , and the salvation it brings , unfolded by the apostle , tit. , . viz. teaching us , that denying vngodliness and worldly lusts , we should live godly , righteously and soberly in this present world. and so far is that universal light and grace we testifie of , from leading us to undervalue christ and the scriptures , that we cannot but declare to all the world in pure conscience towards god , and every moderate enquirer , that we never had any true knowledge of god or christ , any right sence , of the work of conversion upon our souls , nor any right sight or relish of those heavenly truths declared in the scriptures , till we came to know , and be obedient to the manifestation of that true light , which enlighteneth every man ; and the appearance of that grace which brings salvation in our own souls . they are standing truths , that whatsoever may be known of god is manifested in man ; for god hath shew●d it unto him : that whatsoever is reproved is made manifest by the light ; and that whatsoever doth make manifest is light , rom. . . ephes . . . this cannot be natural , unless of the divine nature , which reveals to men divine things . 't is rare that we meet with any adversary , who denieth it to reprove evil , and to cherish that which is good. and the wise man tells us , that the reproof of instruction is the way of life , prov. . . if the light reproves for that which is evil , and that reproof seals up instruction to life everlasting , how dare any call it a natural light , common to , yea , a part of all men in their natural estate , especially when the apostle paul hath so long since declared that the natural man receiveth not the things of the spirit of god ; for they are foolishness unto him ; neither can he know them , because they are spiritually discerned ? cor. . our very case in defence of the light within against the wise master builders of this age. nay , so far is man in his natural estate from being acted and guided by this very light , which our enemies call natural , that christ himself saith , he hateth the light , neither cometh to the light , lest his deeds should be reproved : but , on the other hand , he that doth truth cometh to the light , that his d●eds may be made manifest that they are wrought in god ; where it is evident , that the very manifestation given , is divine ; much more the nature of that light that gives it . indeed , how is it possible for man to know christ , who is light , without light ? it was john's message to preach , that god is light. the same apostle testifies , that the blood of cleansing is to be found of them that walk in the light , ver . . if it be objected , that this is not that light wherewith every man is enlightned : the same apostle in his history saith , that in the word was life , and the life was the light of men , and that very light was the true light that lighteth every man that cometh into the world , joh. . . let such give me as plain a text against either the sufficiency or universality of the light , if they can . its properties and effects prove it divine ; in that st , if manifests god , rom. . . dly , it manifests evil , ephes . . . dly , it is made the rule of walking by the apostle : see then that ye walk circumspectly , not as fools , but as wise , ver . . thly , it is made the path to walk in , joh. . . joh. . . isa . . . come , let us walk in the light of the lord : and the nations of them that are saved shall walk in the light of the lord , rev. . . and so saith the scripture of the spirit of god , st , in that it reproveth for sin , joh. . . dly , in that it giveth vnderstanding of the things of god , job . . . cor . . dly , that it is a rule for the chi●dren of god to walk by , rom. . . for as many as are led by the spirit of god , they are the sons of god. thly , we are also to walk in the spirit , gal. . this i say then , walk in the spirit , and ye shall not fulfil the lusts of the flesh : i hope none will deny that this light and this spirit must be of one and the same nature . but if any shall yet object , that this is to be understood of a spiritual light , & that ours is but a natural one : i shall desire them to do two things , st , to prove that a natural light doth manifest god , reprove for evil , and cherish that which is good ; since whatever is part of man in his degeneration from god , is so far form giving one good thought , that it cannot rightly reprove an evil one ; and it is granted by our adver●aries , that what we call divine , and they call natural light , can do both . dly , that in case this light be natural , and can so manifest and reprove , that they would assign us some certain medium or way , whereby we may truly discern and distinguish between the manifestations and reproofs of the natural light from those of the divine light , since they allow the manifestation of god & reproof of evil , as well to the one as to the other . and i challenge them all to give us one scripture that distinguishes between a natural and spiritual light within , reproving evil , &c. they may with as much reason talk of a narural and spiritual darkness within : 't is true , there is a natural darkness , to wit , the night of the outward world ; and there is a spiritual darkness , viz. the misty and clouded understandings of men , through disobedience to the light and spirit of god : let them assign us a third , or rather a second darkness of the understanding in the things of god , if they can : christ never distinguished between darkness & darkness , or light and light in any such sense , nor did any of his disciples i ever read of ; yet both have frequently spoken of darkness and light ; what difference doth the scripture put between spiritual darkness and darkness , mentioned in these places , luk. . . math. . . joh. . . joh. . . joh. . , , . thes . . . joh. . act. . . rom. . . cor. . . ephes . . . col. . . i find none ; it is all one spiritual darkness : neither is there so much as one scripture that affords us a distinction between light within and light within , that really are light : peruse math. . . luk. . . chap. . . joh. . , , , , . chap. . , , . chap. . . act. . . rom. . . cor. . . chap. . . eph●s . . , . col. . . . thes . . . tim. . . pet. . . joh. . , . chap. . . rev. . , . chap. . . and le● the greatest enemy to our assertion do his utmost to sever real light from light , or find out two lights in these passages if he can ; if he cannot , he is irrecoverably gone , and that upon his own concession : for , as he yields to us , that the light in controversie manifesteth evil and reproveth for it ; so doth christ himself teach thus of the light , joh. . . for every one that doth evil hateth the light , neither cometh to the light , lest his deeds should be reproved : and the apostle paul plainly saith , ephes . . . but all things that are reprove are made manifest by the light ; therefore not two distinct ▪ lights in kind , but one and the same manifesting , reproving light : and this the apostle john proves beyond all exception , to wise and considerate men ; first , in that he calls god light , chap. . . dly . in that he puts no medium or third thing between that light and darkness , vers ▪ . if we say that we have fellowship with him , and wa●● in darkness , we lye ; intimating , that men must walk either in light or ●arkness . i am sure , that which manifests and reproves darkness cannot be darkness ; and so say our adversaries of our light. and as if the apostle john would have anticipated their objection , viz. 't is true , your light within reproves for evil ; but it is not therefore the divine light , which leads into higher things , and which comes by the gospel ; he thus expresseth himself , chap. . darkness is past , and the true light now shineth . he that saith , he is in the light , and hates his brother , is in darkness even until now , which is not another light from god the light , chap. . for , as light there is put in opposition to darkness , so light here is put in opposition to darkness : the darkne●s is one and the same , so the light ; wherefore we may plainly see , that it is not another light then that which reproved a man for hating his brother , that brings a man into fellowship with god , and to the blood of cleansing , as the next verse speaks : therefore that light which reproveth a man for hating his brother , is of a divine nature . in short ; that light which is opposite to , and reproves spiritual darkness , is a spiritual light : but such a light is that within , as our adversaries themselves confess , therefore spiritual . it is worth our notice that the apostle useth the same manner of expression here , chap. . . the true light shineth , that he doth in his history , chap. . . that was the true light , intimating the same divine word or true light now shineth ; and that it was that same true light ( for there is but one ) that reproved such as hated their brethren ; consequently that light , that so reproveth , is the true divine light. and strange it is that christ and his disciples , but especially john , should so often make that very light , which stoops to the lowest step of morality , to the reproof of the grossest evils , to be no other then the same divine light , that brings such as follow it to the light of life , and those who walk in it to the blood of cleansing , and to have fellowship with god , &c. nay , not only so , but make the very best of man's being a child of god , to depend upon his answering of the light in a palpable moral case , viz. not hating of his brother ; and yet that our adversaries should shut their eyes from beholding its divinity , and conclude it therefore a meer natural light , this is both unreasonable and unscriptural . but here is the very ground of their ignorance and sleight apprehension of the light within , they have never known it further then in the capacity of a reprover of evil ( though that 's enough with a considerate and tender-spirited man to feel from whence it came ) and so conclude it unable to give either further discoveries of god's will , or power and virtue to enable to do it . but to all such as object against the sufficiency of the light of christ within , either as to its knowledge or power , i say , try it ; you are not proper judges in the case , till you have walked in it : if then you meet not with the blood of cleansing , and pure fellowship with god , who is light , it will be time enough for you to object . do not infer from the discovery of small and great things , two distinct lights , instead of two manifestations of one and the same light ; such as do the will of god , so far as the light in the conscience enjoyns them , shall know more of the doctrine it teacheth all the children of light. however , it hath pleased the man we have now to deal with , to undertake a refutation of a book , entituled , a testimony of the light within , written about seventeen years since by alexander parker , a servant of god in the work of his gospel : but i hope my reader hath received that satisfaction in what has been already ●inted in defence of the light of christ within , that he is in a very good posture to hear what may be objected against it , by one that never yet knew the power and efficacy of it . it is the advantage god hath given us over our enemies , they fight us blindfold , and entangle themselves in their own net : with moderation , plainness and brevity i have considered his opposition , in faithfulness to god , his truth , and the souls of all people . urim & thummim : or , the apostolical doctrines of light and perfection maintained ; against the opposite plea of samuel grevill ( a pretended minister of the gospel ) in his ungospel-like discourse against a book , entituled , a testimony of the light within , anciently writ by alexander parker . samuel grevill in his rejoynder to a. parker , p. . brings two places against the sufficiency of the light within : the first is deut. . . that their children which have not known any thing may hear and learn to fear the lord your god , as long as ye live in the land whither ye go over jordan to possess it . but this is answered without difficulty ; for any thing is not in the hebrew : and it appears both from the place it self , and chap. . . that those many great and wonderful works of deliverance the lord had wrought for them , and which their children through non-age knew not , were only intended ; and because the hearing of them might be a deep engagement upon their spirits to fear and worship the god of their fathers ; therefore were they to hear of those noble acts at the mouthes of their parents , as the place speaks . how this instance proves the insufficiency of the shinings of christ's light in the conscience , with respect to their duty to god and man in that day , is left with every man of sober conscience to judge . the other is tim. . . the words , through faith in christ jesus , he omits . the scriptures through faith are able to make wise , but not without faith : this doth not prove that therefore faith cannot make wise without the scriptures ; for that was before the scriptures were written , as in abraham and others . to john . . they thought and apprehended , the scripture commanded them to do god good service , when they persecuted the saints . doth this set the scriptures above the true light , by which only we must rightly understand them ? not that we would exclude the scriptures of that service the lord has appointed them to , but to maintain the true light against vain cavils ; for god's super-adding of scripture , no more renders the light insufficient , then the spirit , grace , yea , god or christ ; man being abroad from the spirit , and not abiding in the light , the lord went forth into outward means to bring him home : is god's condescension to man's weakness a proof of his insufficiency ? the scriptures came from the light , and testifie of it , that the nations of them that are saved must walk in it ; this was the end of the evangelical ministry . and as for taking true light from the scriptures , without true light within , how absurd and impossible it is , is obvious to all . that light , that gives to understand the right meaning of the scriptures , must be true light ; else , how can it understand right ? and how can it be put in us by the scriptures , when we must and do bring it with us to the scriptures before we read them ? doth the bible send forth a spirit to read it with ? or doth god send it from it ? or doth not he rather illuminate the soul to understand it , as held all ancient fathers and protestant writers ? see what testimony this man gives for his pretended light without , against the light within ; and after what rate he disproves it , to satisfie his neighbour : he manifestly sets the scripture and the light within at variance that harmonize . but shall the evil , envy , pride , passion , murder and darkness then in the jews , discredit , undervalue , or render insufficient the blessed light of the lord , that at that time shined in them ( though their blindness and darkness comprehended it not ) why may i not as well say , they had no scriptures , or that they did all those infamous , hardned acts against christ , by the scriptures ( since they thought so ) as that s. grevill should infer the one or the other against the light within ? every man hath light from the creating word , and that is divine , because the very life of that word ; and by it , god , who is light , is only truly known ; and while men hear , obey , and live in the counsel of it , they walk in the way of truth and path of life , they feel the light of life , and experience the blood of jesus christ to cleanse them from all sins . to his answer about perfection , viz. that he pleads not for sin , because he denyes perfect freedom from it , since he pleads for sin , that telleth men , they may sin . i say , if any hear an advocate plead that such a man must break the law as long as he lives , will it not be understood , that he pleads for a toleration of him in the same evils after he hath been pardoned ? but if any hear him plead , that the law-makers say the same ( that is , the teachers ) will they not conclude , that he makes them tolerate injustice , that he blasphemes and slanders them , as the word signifies ? yet this is s. g's case in point of indulgence of sin. to his other comparison , p. . viz. who favours a disease most , he that prescribes to his patient to take antidotes , or he that tells him , he has no disease , nor needs to use any means ? i answer , he weakens a man most , that perswades him , that his disease is so rooted , that it is impossible for him to overcome it , yet prescribes remedies , and puts the poor man to cost . nor doth christ say , that all men must offend , and that as long as heaven and earth endures ; but that one jot or tittle from the law shall not pass , till all be fulfilled : and he that breaks one of the least of these commandments , and teacheth men so , shall be called least in the kingdom of heaven , mat . . and if the least be not to be broken , then all ought to be kept . because a. p. saith , where god is manifest within , he must needs be light ; s. g. would make him to conclude , that god , christ and the spirit are the light within us . it feems he dares not fasten his consequences upon the scriptures , but upon what a. p. alledgeth out of them : and doth not s. g. deny them by consequence , as he denyes the king that denyes the king 's writ , since they hold forth that very doctrine . if to reject scripture be erroneous , s. g. cannot be sound , that makes that consequence matter of error , which he himself acknowledges to be scriptural : hear him . if a. p. intended not , that god and christ are the light within , to what purpose did he alledge those scriptures , which say , god is light , and god is in us : christ is light , and christ is in us ? which reader , if i understand any thing , is to allow ; that we have scripture for our assertion , and to give up the cause as far as ever we contended for it , to wit , that god is light , and christ is light , and as such , do shine or appear in the hearts of men , to give them the knowledge of those things which concern their eternal peace . but s. g. sayes , if christ were the light within , the prophet would not have said , they have no light in them . that christ is the true light , john testifies , and that he was and is such a light , as was to enlighten the gentiles , the prophet isaiah tells us ; and that the nations of them that were saved , were to walk in this light , john the divine in his revelation assures us . now , unless the soul of man be not to be lighted with this light , or that it is not to be understood of the soul , but body only that was to walk in the light of the church ; it will follow , that this light must needs shine where the soul of man is , which is within ; consequently , that christ is that light which shines within . paul that took counsel to persecute christ without , was stroke at the appearing and shining of christ within ; and when it pleased god to reveal his son in him ( the true light that enlightens all mankind ) he consulted not with flesh and blood , which is their state that reject and vilifie his spiritual appearance and revelation of him in the soul : but for all their vain expectations and loud boasts , in that state they shall never inherit the kingdom of god ; that is god's word of truth . as to the prophet's words , they are not to be understood , as it those wicked men had no light from god ; but that they rebelling and blinding themselves against it , and following their own imaginations for truth , they had no light in all their wayes ; or as s. g. well sayes , their conceited light was darkness ; they walked in darkness , and so participated or partook not of the benefit and blessing of the light ; but it shined in the darkness uncomprehended : there was light , but it was not risen upon him , or no morning risen in him , as the words may be rendred : is there no sun in the firmament , because men that are blind , or shut their eyes , cannot , or will not see it ? or , i ▪ a school-master unlearned or insufficient , because any of his lads play truant , and neglect his reproof & instruction ? or , is it reasonable for any of us to say , that such schollars have no school-master , because they are idle and regard not their book , notwithstanding his daily checks and reprehensions of them ? or , can they be said to have no lesson , because they neglect to get it ? in short , christ is the great priest , prophet , king , judge and law-giver under the new covenant : he is the shepherd that daily overlooks and feeds his flock ; and such as know not him so revealed in them , to be the very hope of their glory , are in a reprobate estate : and how he should be within , and not be light , who is the true light it self , from whom all they that have divine light , received it , will lye on s. g's part to show . and so far are we from lessening the scriptures hereby , that they are they which testifie of christ to be the true light that enlightens all : and with their holy record have we great unity , and our souls bless god for them , and the benefit we have received , and yet do , in reading of them , through the revelation of his holy spirit , without which they are but a sealed book ; as well said learned bishop jewel against harding , p. , . in p. . he would set these as contraries , great light & no light , as without a medium ; & so argues , because great light was before deny●d to the ephes . . . therefore they had no light , and so make as if god had left himself without a witness amongst them , which is a worse state then the lycaonians , who had a sense of his wi●dom , power and goodness from his visible works , which outward witness had been insufficient , without an * inward witness to joyn with it , and evidence it more ●●esly unto them . no better success had the preaching of the gospel had among the ephesians without it , which because their light in time of their ignorance of these things , which then in due time god revealed unto them in a great measure , did not teach ( it being too high for their state ) therefore by his consequence they had none , nor any before that time. for the * mystery was hid from ages and generations , that then was made manifest to his saints ; for if they had , as he seems to reason , it would have taught them baptism , supper , &c. nay further , as he argues , all the opinions that the episcopalians and presbyterians hold , common prayer or directory , whether you will : and not only to thou and thee magistrates , as they did alwayes ; but to stir up people for them or against them , as serve their own interest . it is true indeed , an outward literal knowledge of these things by the ●●elp of literature , as men now have them , the jews and gent●les had not ; for they were not written , as they are now , with ink , but with the spirit in the heart , and they resisting that , could not know him * outwardly , because ( though they knew the words and sentences , yet ) they knew not the voices and senses of the prophets , but looked for a conquer●r like david ; as the gentiles , like jupiter , &c. and why may not men now with their light he speaks of , mistake the scriptures of the new , as they then did of the old testament , as he saith , the quakers may do with theirs ; unless he can prove , that his light is the true one , because he sayes , it is natural reason , and the quakers false , because they maintain it to be of the divine nature , word , reason or wisdom , that was in the beginning with god , and was and is god , as say several fathers in our defence , for christ that lightens every one that comes into the world , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word or reason of god , who as irenaeus saith , rationabiliter & se sibiliter legem statuit , established the law reasonably and sensibly . and fe● ardentius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in iren. verbum , sermo , ratio , word or reason . and saith irenaeus , pag. . man being made reasonable , lost reason , and living unreasonably , gave himself ov●r to the earth●y spirit , psal . . . and justin martyr saith , that christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whole reason , as his interpreter langius renders it ; and that which the philosophers and poets conformed to , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a part or partaking of the reason that was sown ; and he saith , the seed of the word or reason is sown or ingrafted in all ki●d of men , p. . and origen his author useth almost the same words , the law sown in the so●l by comm●● notions , a●d the word written in the heart . and justin in the place quoted , makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common notion , and word or reason , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mind , synonimous , or of the same signification , as origen , and irenaeus do ; almost the very words of some of the ancient philosophers ; for plotin calls it a divine principle , that makes the good man , which sayes he , is the root of the soul. and cleanthes , the eternal nature , sown and diffused through the race of man , and is the most sure and infallible guide ; hieron calls it a domestick god ; seneca diffused reason ; epictetus , god within ; plutarch , a living rule , interiour guide , and everlasting foundation of virtue ; philo , the immortal law , engraven on the minds of men , no lifeless precepts written on paper , &c. nor do modern writers much , if at all , vary : david paraeus , another of his authors , saith , in vrsin's body of christian doctrine , augmented , corrected & consummated by him , quest . . the image of god contains all the natural notions of god , of his will and works , that is , perfect wisdom in the mind , perfect righteousness and holiness in the heart , and all outward actions . perfect wisdom is here said , saith he , not that which is ignorant of nothing ; but that which is competent to a created nature sufficient to its felicitys : so there is an homonymy or double signification of the word perfect . and in quest . . he saith , we were created , redeemed and sanctified to this end , that we should keep the law moral and natural , being the same in this life and the eternal , it not being abrogated as to obedience . now these men , a irenaeus said of the poets and philosophers , every one seeing that which was connatural , from part of the divine-sown-reason , spoke excellently ; and where right and consistent with themselves , they are ours ; so far irenaeus . and the reader may take these quoted , better from us , then s. g's . from him upon meer trust . some ancient fathers & protestant writers expound the word nature as i do , sayes s. grevil , if you will trust him : i say the like of my exposition , and have already quoted them , and told him how far i credit them ; and therefore in page . he wrongs the quakers ; for they would not cite them , if they gave no credit to them , as he would have people to believe , as paul would not have quoted the greek poet , if he had not believed that to be truta that he said concerning god , that we are of his off-spring ; which he brought to prove , that he is not far from every one , on which place grotius cites , for the essential presence of god , as he terms it , several heathens , jews & christians , no fewer then ten : i shall instance but in one . minutus felix , who ●yes , god is every where , not only very near us , but infused ; which because a. p. said not expresly , though s. g. charges him to say it by consequence , he makes it a. p's principle to shut him out of men ( who charges it for an error that he dwells in men ) and all that is not by generation , p. . and so not only many primitive and later christian doctors ; but also many others , that deny the rational soul to be ex traduce or by generation , but infused , to be as great blasphemers , as he would make the quakers . and if he can produce neither scripture ( as i am sure he cannot ) nor ancient nor modern writers , for his gift of the spirit that comes by generation , he must be the author of that new doctrine : a gift or grace is not one's self , nor a part of one's self , nor one's own originally ; but another's , freely conferr'd ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , graces or things freely given . he says , to do as we would be done to , is sown in our natures ; then the seed of the law & the prophets contain'd what more eminently appeared , and was extended in the gospel , even to the love of enemies , with the reason of it ; for if you love them that love you , &c. which the gentiles had in them in effect , though not in letters . and d. paraeus saith , in the state of sin , a man is not apt to do or think any good of himself according to the scriptures , eph. . . and cor. . . &c. then neither the law , nor the work of the law ▪ was of themselves , else how they could condemn them that had the law , and transgressed it . and the scripture saith , that which may be known of god is manifest in men ; for god hath shewed it to them ; and god hath shewed unto thee , o man ! what is good , &c. mic , . . which s. g. denies , calling it a special presence , from what ground , he shews not , nor can he ; for the manifestation is common and universal , the words themselves prove it ; consequently , there is a common presence ; and indeed a special manifestation implies a common . he eavils about the word perfect , distinguished before out of paraeus ; and tells of darkness dwelling with light , and ignorance with knowledge ; i know not for what , unless it be to confess to us , that his knowledge is not without ignorance : but it seems , he is affraid le●t his kingdom of darknes , ignorance & sin should be destroy'd ; therefore proceeds to write against a freedom from sin in this life , and to oppose the expositions of the fathers & protestant doctors ( which it seems , are of less credit with him , then with the quakers ) that hold , that the doctrine in christ's sermon tends to a righteousness beyond that of the law , charging them , as if they meant , that christ set up a righteousness or a law , above his own perfect , everlasting , spiritual law , which some call natural and moral ; the same in nature , saith origen , entire , agreeing with the eternal and immoveable rule of righteousness in god , abiding the same from the beginning to the end of the world ; and therefore were we redeemed and regenerated by the holy ghost , that we should keep this law in this , and the life eternal , that is , love god and our neighbour with all our heart , not a new doctrine , but the old , which was from the beginning : which law natural noah and abraham kept ( saith tertullian ) and were justified by it . and further : in this primordial and general law of god given to adam , were all the precepts of the latter law given forth in their seasons ; for , what wonder if he increase the discipline who instituted it ? and god at a certain . season exhibited a subsequent law to the gentiles ; and that which was promised again by the prophets , reform●● to the better , that it should be kept . these are their words ; which shews what law was meant ; namely , the law of moses , which was added because of transgression , t●ll the seed should come ; before which time many things were winked at , and su●ered because of the hardness of their hearts , that from the beginning were not so , which christ brings to , that he might recover all that was lost , and so give power by his spirit to them that walk after it , that his law may be fulfilled in them in the everlasting righteousness of it , the very end of his coming , the law being obscured by the fall , much obliterated and lest , lest the relicks in the minds of men , might be thought to be an opinion , god repeated it , saith vrsin ; which they that walked after the ●lesh could not keep , and the knowledge of it , did only condemn them , and in that manifestation and capacity in might be said to be weak , and all those rites & sacrifices added , ever unable to purifie the conscience : but they that love him , keep his commandments , and they are not grievous so that it was the relicks of the law natural repeated in the decalogue , that christ ( as they say ) came to set up a righteousness beyond ; and not only to repeat and confirm the relicks , but restore the whole in due season , and bring on the perfection , to be merciful ( as saith calvin himself ) and love enemies , beyond which , remigius saith ( as s. g. cites ) there can be no love ; and therefore having commanded this , christ saith , be ye perfect ; this being the perfection of love. perfect love casts out fear , and is the fulfilling of the law ; and he that loveth god , keepeth his commandments . but s. g. p. . having taken away their distinctions by his distinctions of the moral law , comprehending all ceremonies , &c. relating to the old testament and new ; under the name of parker , he tacitely chargeth not only remigius and calvin , but also chrysostom and many other fathers and doctors quoted , to be of the same mind with the scribes and pharisees in their narrow interpretations of the law in some particular precepts of it ; for this he flings on a. p. for saying but the same things ; while indeed it is to be s●ared , that s. g. is one of those who rests satisfied with a partial and outward observation of things , making void or at least de●lining the weightier matters of the law , since he suggests , that an endeavour is enough without keeping them . but of the difference of the times and states under the law and gospel , in manifestation and power , he sayes nothing , whatever he knows ; for that would cross his interest gro●nded on this kingdom of sin , in putting an entire ●nd to it : but how can he without hypocrisie , say in the lord's prayer , thy kingdom come , thy w●ll be done in earth as it is in heaven ; whilst he is so far from believing it , and promoting it , that he sets himself to oppose it , and dispute against it ? and how can the doing of god's will in earth as it 〈◊〉 heaven , stand with praying for forgiveness of sins all their life long ? what doth this but over-turn the whole condition of the gospel ; unless thou takest up my cross , and follow me , thou canst not be my di●iple ? he is not ( i perceive ) for being baptized with the baptis● christ was baptized with ; nor for 〈◊〉 , of that bitter cup he drank of ; he is rather for 〈◊〉 himself and others asleep in this pernicious hope , that christ 〈◊〉 taken up the c●●ss , been baptized , and drank that bitter cup for them , and so they need not do it over again ; otherwise he would not dare hold and maintain such a continuance of imperfection , as he doth . he is not of the apostle's mind , that prayed for a sanctification of the then believers , not in part , but throughout , in body , soul and spirit . god will bring down this kingdom , and it shakes already . pag. . as to his reconciliation with god in his continuation in sin , they are inconsistent , considered in the same degree : so that we may truly say , whilst there is no separation from sin , there is no reconciliation with god , but if there be separation from sin in some measure , there is reconciliation with god in some measure : as separated , so reconciled ; perfectly separated , perfectly reconciled . as we ●ee in natural things , so full of air , so empty of all else . but he makes a. p. to say , till a man be perfectly separate from sin , he is altogether out of reconciliation with god ; but proves it not , nor indeed is such doctrine provable out of his book . whereas he sayes , god's commandments do not show man's power : if he mean the power that is given of god to man , it is false ; for that were to make god unjust , and an hard master ; for , where ever god commands , it follows , that he hath given power to do ; and where he is not obeyed , it is a sign that that power is withstood , lost or taken away , and man harde●ed through disobedience . and without that principle of faith and love , which only fulfills the law , to think that a man may be justified by a meer performance of outward observations , is as impossible and absurd , as if a man should think one should rather live by virtue of outward rayment or apparel , then by breath and substantial nourishment . god gave such a measure of his spirit to the 〈◊〉 , tha● if they had loved and followed it , and not been stiff necked , they might have continued in the obedience to all things that were written in the book of the law to do them , ( unless god commanded impossibi●ties ) and in that way that they were commanded them , to 〈◊〉 , to separate them from the 〈◊〉 ; and they , if they had been thankful , and glorified god by their obedience to what they kne● of him , had not been given up to a reprobate sen●e ; and if they had followed the goodne●s of god , leading to ●epentance from time to time , and had not had an impenitent heart , they had received according to their deeds , glory , honour and peace : for if it be given to the good gentile , then surely to the good jew . and if the jews in christ's day had not brought forth wild grapes , and been like their fore-fathers , that rebell'd against god's good spirit ( under pretence of magnifying the scriptures , and contending for the faith of their fathers ) they had not been blinded like them , nor the vineyard taken from them , nor theirs laid waste . as for phil. . . not as though i had already attained , or were already perfect : it proves not that paul was not clear from sinning , but that he had not yet perfected or finished his course , so as to have kept the faith to the end , to be out of danger to miss of the reward , as he was afterwards , as appears plainly by the comparison he useth , of a course . he doth not say ( as this man would have him ) that some that were perfect were otherwise minded ; but these that were perfect had a perfect understanding of those things that were in difference among them , of which he speaks in that chapter , about the concifion , as he terms it diminutively , and righteousness of the law , and preheminence sought by it , without the righteousness of christ , which they had perverted and sleighted , , being dogs , making their b●lly their god , and minding earthly things , and glorying in their shame , being evil workers , of whom he bid them beware . to his sinning , through alwayes needing more grace : he that is capable of receiving more , and refuseth & resisteth it , sinneth ; but to use his own similitude , a little one ( as christ calls some of his ) that hath but a little heart , yet if he give it all to god , he can do no more , he sinneth not , but fulfills the law. the hebrews were chid because they had not improved their time ; which if they had done , they had not sinned . peter and the rest of the apostles were in that manner of speech taught and instructed of the power and effica●y of faith in its extent , which they should receive after they were indued with power from on high , which they were commanded to wait for , that had they neglected , they had sinned ; and to expect it before the time ( as for a child to aspire to the things of a man ) is the part of much heat and confidence , and is good to be discountenanced sometimes , though not alwayes to be disliked . not to be at present , what they are exhorted to be for the future , to make that transgression , is , to set transgression in order of time before the law ; whereas , where there is no law there is no transgression ; for sin is the transgression of the law that is known : to him that knoweth to do good , and doth it not , to him it is sin ; but in the time of ignorance god winkes . the corinthians were exhorted to be in understanding perfect as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies : to accuse them of imperfection , and so of sin , because then children , and in their minority , ( though born of god in john's sense ) were to accuse not only the saints departed , but all the angels of sin , because they have not attained to that measure of wisdom that god is , upon his principle ; for his argument implies as if there were no end of needing of grace . i wonder he has forgotten his school distinction of a quo & ad quem ; for men may be perfect from sin , and not perfectly grown up to the wisdom and knowledge of all the weighty mysteries of the gospel . for his notion of sanctification and purification , i say , where the conscience is not defiled , it is purified ; and men are sanctified or dedicated to god by the truth , and the belief and obedience of it , and there is no sinning ; else , how temples and tabernacles for god to dwell and be worshipt in ? for the place he brings that men must sin because they are men , he might better have given that reason for the devil 's sinning , because he is a devil ; for sinning is not man's state , as man , though in joyning with the devil he may sin , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , being potential ; and so pagninus renders it by peccet ; but he makes use of a bad translation , his holy ghost , as his words imply , to countenance his bad conclusion , that because they may sin , therefore they must sin . see more in d. gell's essay to the translation of the bible , p. , , . because david , psal . . thought it a hard matter for him , or those in his condition at that time , to understand their errors from the law of moses , those statutes and precepts , &c. which through neglect they might be ignorant of , and therefore there was a sacrifice appointed for a propitiation , and prayers for cleansing from them , v. . and because the psalmist , psal . . being in the deep by reason of iniquity , prayed for forgiveness , vers . , . and because the apostle james saith , in many things we sin all , he concludes , that not only david , but the apostles to in their best condition , even to their death , did sin ; and that james was a curser to his death , because he said , with the tongue curse we men , taking advantage of these holy men , to make them offenders for their words : but what good man will believe him ? no wonder if he traduce the quakers , and pervert their words , when he is one of them that david speaks of , that wrests his words , and imagines evil of him . and for any thing we know ( for we cannot take his words without quotation ) he may as much wrong or wrest those passages out of origen , theophylact , chrysostom , ambrose , and the protestant writers , that he sayes he has read , about 〈…〉 , which is for destruction it self ; in my mind the de●il may more fitly be said to correct it : for if they that are dead have ceas●d from sin , then the damned shall not blaspheme god , or else their blasphemy is not sin ; which protestant writers say not , nor the fathers ever taught . but grotius a famous portestant writer interprets it thus , , that as the dead return not 〈◊〉 their former life , so neither he that is truly dead to sin , 〈…〉 his former life again . and zegerus , another saith , 〈◊〉 is , being 〈…〉 from sinning , so that he may not sin , unless he well . but this man would have it , as if paul meant , that bodily death took away the possibility of sinning , and life the possibility of not sinning . however , he acknowledges , that by the death of the body of sin is meant , the separation of sin from a man , and being freed from sin , a●d ceasing from sinning ; yet sayes , that in rom. . there is not a word to d●hort them not to suffer any sin to be in them : but how can a man let sin be in him , and he not sin ? for it is not a sin to be tempted , but to enter into the temptation : he that ceases from sinning , ceases from sin ; and whensoever any yields to obey sin , then he is the servant of sin : can any man commit a sin , but he is captivated under the power of it ? and therefore in that condition paul cryed out , as a distressed captive , for deliveran●● from the body of death , not from the natural 〈◊〉 , for , before that was dissolved , he said , i have finished my course , i have kept the faith ; that is , he had endured to the end , and arrive● at perfection . e●asmus saith , it was in the person of 〈◊〉 , which the apostle spoak in rom. . and gretius on the some place , will not have it paul's condition when he wrote the epistle to the rom●ns . it is to be noted , sayes he , that paul speaks in the first person , not that he deals concerning himself , but for modesty's sake , he had rather so express odious things , which he calls to transfer in a figure , cor. . . so in cor. . , . chap. . , . chap. . . gal. . . chrysostom ad cor. . sayes ; he takes heavy things on his own person . hieron ad daniel , because he is one of the people , he reckons their sins in his own person , which also we read , the apostle did in the epistle to the romans . but this man interpreting it , the death of the body , instead of the body of death , first gives a reason , why sin must be destroyed by the death of the body , namely , because it entered by the conjunction and vnion of the soul with the body ; but that he proves not , and it were to disprove himself in pag. . for there he saith , the light is reason , wherewith god hath endued man's soul , and is a natural gift , that comes by generation : how then , say i , is it conjoyned and united to it , if it be generated with it ? for so 't is one with it . are there two generations , one of the body , and another of the soul ; one with sin , and another without it ; and the latter united to the former , that it may receive sin , and say , a body hast thou prepared me , o god , to do not thy will on earth , as it is in heaven , but the will of the devil , that at my first entrance into it , and during my continuance in it , i may alwayes do thy enemy some service , who must have a place allowed him in it as long as it lives ? is not this blasphemous and contrary to the scripture , which sayes , he that defiles the temple of god , him will god destroy . i would fain know of s. g. how the man of sin got entrance to defile this temple , if it was not through the mind , by entring that with his temptation , of becoming as god , knowing good and evil , which was sometime after that god had breathed into man the breath of life . if he sayes , it was , as inevitably he must , then will it follow , that sin came not by conjunction of soul and body , as he teaches , but after that conjunction ; and so his reason for death's destroying of sin , which implies , the necessity of sinning til men dye , is quite overturned . besides , how can a house of clay , a lifeless lump of earth , be capable of pollution any wayes , but by him or them , that inhabit or enter it , as becoming his or their organ , instrument or habitation ? again ; s. g. to prove that death destroyes sin , brings rom. . as in the common translation , this body of death ; whereas the greek has it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who shall deliver me from the body of this death , which considered with the context , shews it to be metaphorically and spiritually intended , which agrees with ambrose's interpretation , produced by zegerus on that place , and which he approves ( viz. ) all sins . j. capellus sayes , it is the mass of sin , not the mass of the visible body . and drusius sayes some do understand it turbam malorum , a multitude of evils . and as for chrys●stom , the●doret and all those protestant writers he has read ( who knows who or where ) you may either believe him upon trust , or read all their books , till you find his interpretation ; for particular citation he affordeth us not . but he asks , how a. p. will prove that the body of sin is the same with the law of sin ? a thing easily done after his way of proving things ; for grotius saith , that the law of the members is the strong affections of the flesh , and the law of sin the vehe●nency of affections arising from the flesh , and the body of sin , ch . . . a conjunction of many members , that is , vices , col. . . and indeed , the scripture mentioned shews that one and the same thing is intended : and it is but reasonable for any to believe , that the body of sin gives law to them that are under the power of it . but s. g. from gal. . . where 't is translated , the spirit lusteth against the flesh , so that ye cannot do the thing ye wo●ld , seems thus to infer , that therefore men must of necessity fulfil the lusts of the flesh , and cannot do otherwise : whereas it should be translated , so that ye may not do the things that ye would ; which is thus interpreted by d. g●ll , that the spirit hinders them that they may not do the w●ll of the flesh . but sayes s. g. paul saith not , rom. . . no sin shall be in you , but sin shall not have dominion over you . i answer , nor doth he say , that sin should be in them , and serve them : where men sin , sin hath dominion . but tell me , s. g. is not the strong man to be cast forth , sin taken away , and the devil's works destroyed ? again , saith s. g. flesh is the root of evil affections and lusts . but if that doctrine be true , say i , then god in giving men bodies of flesh is the author of the root of evil affections and lusts ; consequently the life of them is not a blessing , but a curse . further , s. g. tells us , that the legal keeping of god's commandments , is an universal and perpetual keeping of them ; but the evangelical is not so , but an aim and endeavour : which if i understand any thing , is to make god in these new covenant times , to indulge in man a slacking of obedience to his righteous law. at this rate christ came not that we should fulfil the law , but only that we should endeavour it : strange gospel ▪ are men under a less obligation to holiness , now they have more plentiful assistences to compass it ? is this the way to finish sin , restore man's nature , and cloath it with everlasting righteousness ? which is so far from deterring man from not observing god's law inviolably , that the teaches , that an endeavour to keep it without exactly keeping ●t , is the priviledge and obedience of the gospel . whether this man writes like a gospel-minister , or servant of the god of this world , let the conscientious reader judge . but he was not alwayes of this mind ; for in pag. . he seems to plead for the highest and most exact obedience , not only to the law , as understood by the jews in point of moral righteousness , but as christ wound it up to a higher degree of righteousness . but let us hear what bp. sanderson saith , in this matter , a man venerable i suppose , in s. g.'s account . the precepts of christ in the new law , as the holy fathers of the church every where witness , are much more excellent as to some things , then the precepts of moses in the old law ; not only in respect that they are propounded more fully , clearly and plainly ; but also , inasmuch as they rise higher , and call up christians to a more eminent degree of perfection , and that with more efficatious allurements ; namely on the one hand propounding the example of christ past ; and on the other , the most ample reward of the kingdom of heaven for the future ▪ as in those two great duties of christian life mostly appears , of loving enemies , and taking up the cross , commanded in the new law. and they are commands univer●ally obligatory ; to the ob●ervation whereof , all that profess the faith and name of christ , are bound under crime of most grievous sin ( namely , of denying christ ) & penalty of eternal damnation , unless they repent . and he himself brings in p. andrews thus , that a man moved by god's spirit , out of love to god , may be said to fulfil the law. so that here are two bishops advancing evangelica obedience above that of the law , in point of strictness and purity , against t● is man's libertine undervaluue , and dangerous dimin●●●n of it . but this adversary thinks he sayes a great deal against us ▪ in telling people , that it is an error to think , that any can be s●ved partly by their own righteousness . and alas ! whoever said it was not , that is rightly called a quaker ? we know better ; and that it is by grace we are saved ; yet so , as that we must be thereby taught to deny vngodliness and worldly lasts , and to live soberly , righteously and godly in this present world , which is not our own righteousness , but the righteousness of god's grace , that is all sufficient for so great salvation : and another sort of salvation , then that which comes by and in the way of this grace , is a satanical deluusion , suited to the corrupt minds of men , that would be saved from wrath , the wages , but be indulged in sin , the work. however , 't is plain by the verses foregoing , that the law there spoken of , is the ceremonial law , which not only they , but other churches in those times had and made some scruple of relinquishing , as may appear in his epistles all along , wherein he dehorts them from any such observation , which they enclined to , even upon an opinion of necessity ; and which the said bp. s. from gal. . . observes , not only to be d●ad , but d●adly , after augustin's distinction . but that christians are held to the law moral , not as given by moses ; but as declarative of the law natural , which before he had called divine ; he , the said bp. sand. doth with others agree , which as bp. andrews well sayes , must be fulfilled with the motion and power of the spirit of christ , who was sent , that the righteousness of the law might be fulfilled in us , by walking after the spirit , whereas , the flesh is weak , or a man in his fleshly state being weakned , cannot perform . bp. sanderson saith further , the new law , that is the gospel , binds all to whom it is preached to the obedience , both of faith and life : to believe in christ as a redeemer , and ebey him as law-giver , both which , unless they do , for their duty neglected they shall suffer everlasting punishment . s. grevil expounds joh. . . whosoever is born of god , he cannot sin , that is , he cannot make a trade of it , from j. leigh . answ . h. grotius , a man , worthily of greater authority , calls that a pernicious exposition , whereby , sayes he , they infer , that a study & endeavour to live well suffices for one to be accounted a son of god , although the things be not fulfilled , the custom of sin prevailing ; and he brings tertullian in his book , de pud●citia , saying thus of sin & sinners , he that is born of god , will not at all commit these , & shall not be a son of god if he shall commit them : so a good tree cannot bring forth evil fruit ; but it may become barren , rotten , vitious , & after it is so degenerated , it may be cut down ; also an evil tree may become good , & then consequently no more an evil tree . and likewise chrysostom on rom. . hath the same comparison . and jerom didymus's disciple , l. . adv . pel. saith , he that is born of god sins not as long as the seed of god abides in him , viz. lively . and on math. . a good tree cannot bring forth evil fruit , as long as it perseveres in the study of goodness . but , s. grevil saith , he hopes parker will not say , god gives his people the enjoyment of heaven in this life . i answer , bish . hall saith it , and entituleth his book , heaven upon earth , acknowledging the same in nature , though not in degree : how ignorant is this man of scripture , or forgetful ? doth not paul in the epistle to the hebrews ( supposing he wrot it ) speak of some that may have tasted of th● powers of the world to come , and may fall from that taste ? but what means he by his alwayes needing more & more grace ? if a man be filled , he needs no more . and a man needs no more in this state , then what he is capable of in this state. and for his part , it seems he needs no more ; for he hath more then he useth , though there is great need he should make more use of what he has ▪ s. grevil scoffingly comparing the quakers speakers with paul , sayes , if they could give that which they think is the spirit , they would make more quakers ; as much as to say , if paul could have given the spirit , more of his hearers should have had the spirit ; and consequently , he was not a minister of the spirit in that sense ; as if it had been paul's fault : but was not the holy ghost given by paul's hands ? acts . when he had laid his hands upon them , the holy ghost came upon them , & they speak with tongues & prophesied , what gift was that timothy receiv'd by the laving on of his hands , called , the gift of god ? it plainly appears , that god by the ministry of paul did give the spirit to several ; & was he not at that time a minister of the spirit ? was not he that ministred the spirit to the galatians , a minister of the spirit himself ? it must follow undeniably : many thousands were by his ministry turn'd from darkness to light & from the power of satan to the power of god , to walk in the spir●t with god. and for all s. g's unworthy taunts ; whether those that are now called forth , as they were , not by men , nor of men , to wit , the quakers speakers , as he is pleased to call them ; or those that are made , called and upheld by men , to minister the letter , writings or declaration of the gospel , after their own imaginations , as s. grevil and his fraternity ( not unlike the false prophets of old time ) which he calls , but falsely , the doctrine whereby the spirit is conveyed ) do awaken more consciences , and turn more to walk in the spirit , to bring forth the holy fruits of the spirit : let the fruits that are brought forth in the world under both their ministries , speak . to prove that the scripture or writing is the gospel ; he saith , the scripture preached the gospel to abraham ; therein producing a place against himself ; for it plainly proves the scripture is not the gospel , since the gospel was preached to abraham by god , before it was recorded or wratten by moses : that we chuse to call the gospel , which the scripture declares of , that is , the good will of god to men , by his mercy , power and goodness manifested to them ; and that may be resisted , as well in an inward manifestation , as outward declaration ; for stephen said to the jews , you have alwayes resisted the holy ghost , as your fathers did , &c. jonas also disobeyed the immediate call of god. and whereas he saith , john baptist preached the gospel : that is also clearly against himself ; for that was before the four books , which he maintains to be the gospel , were written . the gospel is called a mystery , hid from ages and generations , and is still hid from all the rebellious and disobedient , who walk not after the spirit , but their own lusts : but so are not those four books , so call'd ; neither are they the glorious gospel , but that which they declare of . none of those fathers he speaks of , i dare say , if he quoted the places , would be found to countenance his definition ; for he confesses , they say , it forgives and justifies , which the four books do not ; they only declare such things to believers . if mathew and john , and paul and peter were not the gospel , because they were powerful instruments to declare it ; no more are their books & writings : they were not the glad tidings , but the bringers and publishers of it ; their books are no more , if so much , not being viva voce , as they say ; the like power not usually accompanying the meer or dead letter , as the living voice . where did ever any hear or read , that the reading of peter's sermon converted . at one time ? ignatius saith , the gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perfection of incorruption ; paper and ink are not so . and saith origen , john calleth the gospel everlasting , which may be properly call●d spiritual , that the books are not , though they hold out spiritual things . clemens alexandrinus saith , the angel , exod. . held forth the evangelical & leading power of the word : that evangelical power was not then of the books , but of the word , which was and is god blessed forever . chrysostom plainly saith , they are not the gospel . r. allen on the gospel saith , it is a divine message from god himself , that teacheth and assureth , &c. how can it be divine & work assurance , if it be not a spiritual and inward work which the books are not , nor of themselves can work . peter martyr saith , it is such a doctrine as effereth christ unto us , and his spirit and grace , whereby is ministred strength unto us to perform those things that are command●d , which the books of themselves still cannot do , though they declare of that which can : not that we would lessen them , as our ungodly wresting adversaries say ; or that we would take off people from reading them ; but if they of themselves could do , or had that power which belongs to the everlasting gospel , how comes it that so many studiers of them receive no clearer knowledge and living sence of god , christ , the holy spirit , scriptures , & c ? we do teach , that to read them with a good understanding , men must come to that which g●ves it , which is the inspiration of the almighty , job . . but it is worth our while to consider what work he makes of a. p's saying , that the gospel is the power of god to salvation ; an absolute plain scripture , as any in the bible . a. p. d●th not deny that the gospel was before all time , consequently that it is the essence of god , and he is a disciple of the heretick swingfield . did ever man pretending to sense or seriousness , make such wild , forreign and lame conclusions ? these are , it seems , to serve for bugbears , to scare the people : he might have as well said , the quakers believe the life everlasting , and conclude , therefore they make it the essence of god ; which as reasonably proclaims the church of england a company of hereticks ; nay , all the world that believe that article , as he can brand a. p. for one , because he said , the gospel is the power of g●d , and everlasting , which the scripture calls it . in these things he truly partakes with the f●lse brethren he speaks of , mentioned act. . . who did not only teach and establish against the abolishing power of the gospel , transient observations , but their own vain trad●tions for doctrines , glorying in them , as did the jews , crying , the temple , the ord●nances , while they neglect the weightier things , and make void the commandment of god and christ , the old commandment and the new commandment , the same that was from the beginning , the first and the last , even that which ●ndures forever . methinks these hireling ministers are like some mercenary souldiers , or souldiers of fortune , as they are called , that cannot bear to think of the enemy's being totally routed , lest their war end , and their pay with it : such persons , instead of pursuing the enemy , turn about against their valiant and faithful followers , that cry , they run , they run , we shall utterly rout and subvert them : no! rather then highten and pursue that resolution , they will basely betray the cause , & its most sincere abettors , into the arms of the publick enemy : they make no scruple of doing this evil , not that good , but gain may come of it : they had rather the devil were unsubdued , then they disbanded , that his being unconquered might be a pretence for keeping such mercenaries alwayes on foot ; who are therefore the greatest enemies of christ's kingdom in the hearts of his children . these are they that will flee , because they are hirelings , and care not for the flock , john . and it so falls out , that now we have not only the old adversaries , but these also betwixt them and us , who instead of going on against them , first turn themselves manifestly against us , and endeavour what they can to obstruct our march : but the lord god jehovah is sufficient , our pillar of cloud by day , and fire by night ; he goes before us ; power and might and majesty are with him , whose holy pure and clear voice we have certainly heard , and in whose blessed appearance we have firmly believed ; and it is so well with us , who retain our first love to him and his pretious truth in the inward parts , that we can sing for joy , though in a weary land , and in the midst of many distresses . and this we know assuredly , that he will shake terribly the nations , and bring amazement upon the people ; their consciences will he suddainly awaken , and with terrible judgment will he plead with all the proud professing , as well as prophane flesh in this land ; it shall wither as the grass , and the beauty of it fade as the flower of the field : and in that day shall obedience to , and communion with the light of christ within , be honourable and desirable in the sight of thousands ; and the truth shall have the victory , and the dominion shall not be any longer the devil 's , but the saints of the most high , over hell , death and the grave ; the ancient of dayes will bring it to pass : then shall babylon fall , and her merchants howl ; for the great judgment will surprize them , as travil a woman with child , and the lord god will reckon with them for the souls of his people . o fear before the lord , ye priests ! and turn you unto him all ye children of men. w. p. pag. . l. . f. former r. form. pag. . l. . r whom i dare . notes, typically marginal, from the original text notes for div a -e joh . isa . . notes for div a -e joh. . . notes for div a -e pag. . pag. . acts . , . * paul teaches , that whatever is reproved , is made manifest by the light , ephes . . . and whatever may be known of god , is manifested in man , rom. . . and that which manifests is light , as saith the same apostle , ephes . . . and he desired to be made manifest to the conscience . then there was light ; for men were reproved , rom . and they could not be r●prov'd without it , ephes . . . col. . . eph. . . & . . * was not that mystery the great work of redemption ? and were not thousands redeemed before ? if it was hid , it was to such as had lost it by rebellion . it was the same light , not the same degree that ever saved . so tryphon ask'd just . martyr , as i remember , why christ came nosooner ? * this proves not they had no light ; at most , it only sh●ws to us , that it did not shine so clearly forth , which stil● implies , that it was the same in nature . how could those in iob rebell again ▪ the light , if they had it not ? codurcus , ●usius , clarius , vatablus and others , are not of his mind ; for it is an invincible truth , that such as rebelled against the light , as iob . . and god's good spirit , as nehem. . . . ( notwithstanding their formality and external preciseness ) could not receive christ jesus ; but crucified him when he came . john . prov. . . . iren. l. . c. . justin martyr apo● . pro christianis , p. . orig. commenon rom. . . pag. . stan. vit. philos . ursin & paraus quest . . quest . . acts . . grot. on that place . pag. . pag. . luke . , . rom. . , . david paraeus in his epitome of arminian artic. . rom. . . ●very grace or gift of god is perfect , jam. ● , , psal . . . ▪ rom. . . ursin . qu. . and para●us . orig. com. ad rom. p. . joh. . . tertul. advers : judaeos , §. . & de coron . §. . see chryso●● to. hom. . oecumen . on jam. . . basil on psa . . hil. on mat. can . . gal. . . vers . . vers . , &c. origen . ut supra . rom. . , , , &c. mat. . . acts . . jo. . , . titus . . in loc . citat . bp. sanderson de cons . regul . prelect . . §. . hebr. . . john . . calvin . remigius . joh. . . john . . rom. . . pag. . pag. . gal. . neh. . . rom. . . rom. . . isa . . , . & . , , , joh. . , . mark. . , . phil. . . tim. . , . vers . . vers . . see zegerus and grotius , & erasmus on the place . pag. . hebr. . mat. . . see grotius on the place . john . . cor. . . ignatius , epist , to the ephesians . saith , he that possesseth the word of jesus , can truly hear also his silence , that he may be perfect , p. . kings . . eccl. . . pag. . grotius on the place . pet. . . zegerus on the place . rom. . tim. . . erasmus and grotius on rom. . pag. . cor. . . zegerus on rom . . i. capellus and drusius on rom. . . grotius on rom. . , . ibid. on rom. . . see d. gell's essay , serm . . p. . pag. . mat. . , , , . luke . joh. . , . b. r. sand de consc . reg . prel . sect. . ●is oxf. le●● . tit. . , . cor. . . ibid. §. . §. . rom. . . b. san. ibid. §. . joh. . . grotius on joh. . a direct knock to s. g mat. . . heb. . . tim. . . gal. . . acts . ephes . . . chap. . , . col. . . tim. . . epist . ad philadel . p. . orig. comment . n● joh. pag. . clem. alex. pedagog . l. . p. . r. allen on the gos . p. . p. martyr comm● places . p. . c. . mat. , luke ▪ . joh. . , . psal m . . cor. . . an epistle to all the called and chosen of god by william smith. smith, william, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an epistle to all the called and chosen of god by william smith. smith, william, d. . p. s.n.], [london : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- england -- pastoral letters and charges. inner light. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion an epistle to all the called and chosen of god. by william smith . printed in the year , . an epistle to all the called and chosen of god. dear friends , in the deep sense of that living voice , which hath called you out of darkness , to the light of life ; there is something upon me to communicate unto you , for the furtherance of your faith and mutual joy , and for the settling and establishing your hearts and minds in the power of the gospel of christ , which hath been , and still is preached unto you for life and salvation ; that as the lord hath called you by his heavenly voice , so you may all obey from your hearts that blessed doctrine , which by his holy spirit hath been plentifully held forth amongst you , unto conversion , edification and comfort ; that through your obedience you may witness the lord to make choice of you , as a peculiar people , to shew forth his praise , and so make your calling and election sure , for though many may be called , yet if they do not obey from the heart that spirit by which they are called , they may not be chosen ; and so a profession of truth may be held out of the life and power of it ; and you cannot but know what all professions are , out of the life and power of truth ; for when you were seeking after god in bare professions , you could not find true satisfaction to your souls ; but were cumbred about many things , and wanted one thing that was only needful ; and now the lord in his mercy hath enlightened you with his true light , in which you see the many things , and their emptiness , and are come to know one thing , which is the fulness , and in which ye have all life , power and blessings ; and so far as ye are come to witness the substance , ye have the true savour of good things in one thing , where all is contained ; and it is the love of god unto you , that hath so disposed your hearts towards himself , and as a cord hath drawn you out of things below , which are changeable , to a feeling of that which is immortal , and never changeth ; and as the love of god is the ground of your change from things below into things that are above , so it is a safe and sure foundation for you to stand upon ; for in it self it doth not admit of any alteration , but is alwayes firm and sure in its own nature and life ; and as ye are fastened to it , and stand upon it , you will find it to be a rock of strength unto your feet : and what can be more desirable to you , then the thing that ye have sound , the thing which in it self is of an immortal nature , and yieldeth immortal riches ? can you fix your eye upon any thing among the many things , or upon all the many things , to desire after any one or all of them ? can you part from your foundation , which is sure and safe , and is a rock of strength to your feet , to joyn or close with any thing , or things , which are of a lower degree in nature and quallity ? oh! no , my friends , your safety is to stand in that which is safe in it self ; yea , to stand in the light , where the love of god first reached unto you , and by which ye have felt the greatness of his power working in you ; in that is your safety , as being safe in it self : for you may be tried with an hour of temptation , but as you stand in the light and power of god , ye will overcome it , and so you will feel the rock to be strength to your feet , that they may not 〈◊〉 ▪ and by the mighty power of god you will be kept , as ye stand and abide in it , and the hour of temptation wil pass over ; and so you will not fall into snares to be entangled , but walk in the pleasant path of life to you endless comfort : for what were your dayes when ye were cumbred about many things ? were they not full of trouble , grief and sorrow ? did not the seed mourn whilst ye were professing god in that nature , which gloried in appearance only ? and did you not ten go a a people bowed down under the bondage of corruption and were not many of you in that time cast down , as a people without hope ? and were you not brought to lay your hands upon your loines for very feebleness ? and was there not a secret cry , that the lord would appear , and shew you his salvation ; and that he would guide and direct you in the way where you might find his presence ? and how wonderfully did god appear for you in that great streight as having regard to the cry of the poor and the sighing of the needy ? and how did he manifest his light in you , to give light unto you ? and did he not then send forth the messengers of his covenant in the spirit of first born among many brethren ? and did not those messenger declare the way of god's salvation to you , and sounded glad-tidings in your ears ? did they not instruct you into the way of life , peace and truth , and preach the light to be the way that leadeth unto god ? and was not their message a faithful testimony , that reached the faithful witness in every conscience , and so laboured to bring all to the witness in themselves ? and when this glad-tidings was sounded in your ears , and that your ears heard , and your hearts believed ; did you not begin to see the emptiness of all other pretended messengers , and came to a feeling of god's witness in your own consciences , and so came to know the thi 〈…〉 reprovable , and to learn of that which reproved ? and did not the lord herein shew great kindness unto you , that when you were as a people without hope in a wearied condition , then to appear to manifest the way of life , wherein you might find rest to your souls ? and hath not the lord now shewed you a pleasant path , where mercy and truth meets together , and where righteousness and peace embrace and kiss each other ? oh! never to be forgotten mercies , but worthy to be had in everlasting remembrance : and ye are happy that keep in remembrance the days and times past , wherein god hath shewed you favour ; for thereby you come to feel his love , mercies and favours to be more enlarged unto you ; and as ye are come out of the many things , and have found one thing to be the chiefest , so all mind to keep it as a pearl of great price : for ye have found the lord's christ , and the lord 's christ is become your strength , and stay , and salvation ; and this is very weighty to be felt upon every ones heart , that the living god hath revealed his son in you , and that ye know him to be the lord 's christ ; this is that alone in which your peace and felicity standeth immutable , and is of far greater worth and value then the many things : and as in the light ye have found the riches and treasures of an endless life , even so to keep in the light ; and keep your possession , and be not drawn out with any whimsical fancies and conceits to lose your possession ; it is the word of the living god unto you all : for the lord hath shewed great kindness unto you , that ye might glorifie him in your bodies , souls and spirits , as being his , and so to honour the lord in all things , for the exceeding riches of his kindness towards you : for it is required of all , unto whom the lord hath shewed kindness , that they be found faithful , and so to behold the lord in his goings , and go with him , then all will know the things that concern their peace , and things by which they may edifie one another , and so be a help and comfort one to another , even as god is a help and comfort unto them : for , how wonderful is the work which the lord hath wrought for you in egypt , and bringing you out of egypt , and carrying you through many tryals , and delivering you from many enemies ; for the deliverer is come to open the prison door , and set the captive at liberty ; yea , he is come who hath all power in heaven and earth , christ jesus , the great deliverer , the only saviour , preserver , sanctifier , and justifier ; and ye that know his coming , ye are witnesses of the greatness of his work , and of his power , might and strength in working ; and so ye are sensible into what root ye are planted by the right hand of the almighty ; and ye know that ye spring up in his life , as his off-spring , and that the pluckers cannot pluck you out of his hand ; for all have been plucking at you , but cannot pluck you out of the hand of your planter ; and so , he that hath planted you into his life , he keeps you from being pluck't out of it ; and it is his great mercy unto you , in that he hath planted you into such a blessed root , and raised you up into it , and keeps you from being plucked out of it ; here he gives unto you eternal life , that ye should no perish , but live forever ; and so he hath chosen you , and ordained you to bring forth fruit , and that your fruit should remain ; for christ jesus keeps you by his power in your plantation , and none can pluck you out of your plantation . therefore all abide in him , who is not of the world , but hath chosen you out of the world ; yea , i say , abide in him and your fruit will remain , and will not be shaken and spoiled with storms and tempests , and so you will flourish like the palm tree , and grow like the cedars in libanon : for you that trust iu the lord and whose hope the lord is , you are as trees planted by the waters ; and that spread out their roots by the rivers , and shall not see when heat cometh , but their leaf shall be green , and shall not be careful in the year of drought , or in the year of restraint , neither shall cease from yielding fruit : and so the almighty god hath chosen you in this day to bear the fruits of righteousness in his righteous life , and by that fruit ye honour the god of your salvation , who keeps you in his life from being plucked out . and so all live in the faith , which in the power of god ye have received ; keep in the power that is able to keep you unto the end , and so by faith get victory over the world , and please god ; and add to your faith patience , that ye may not think the time long in which your faith is trying : for the trying of your faith worketh patience , to bring forth fruit ; therefore let patience have its perfect work , that ye may be entire , lacking nothing ; and as ye have purified your souls in obeying the truth through the spirit , unto unfeigned love of the brethren , so let your love be continued as in the beginning ; for brethren , that keep the faith , they labour in the love , which edifies the body ; and as ye love the brethren that keep the faith , there will be no entertainment for the grudger and evil surmizer ; for where that spirit is entertained , it corrupts the mind with evil thoughts and self-conceits , and that runs into self-separation , division and distraction ; but as ye walk in the light you will feel the love over all such things ; and so love the brethren , and one another unfeignedly , and that is your strength , by which the power of darkness is to be overcome ; for unity in the unfeigned love is the strength of the body , and so it is a compleat body under the rule and government of christ jesus the head ; and he in all things hath the preheminence unto whom all belongs . and all walk worthy of the tender mercies which god hath largely manifested unto you ; and take heed of giving or taking any occasion of offence , but all mind your own conditions and concernments ; and let none be wise in their own eyes , but look upon themselves with that eye which can prefer another ; for the lowly mind , that keeps in the light , is preserved in the love that thinketh no ill , and in love is ready to serve , and doth not seek to be a master ; for if such a thing doth at any time arise , offences are at hand , and that doth much hurt as it is put in practice ; therefore all avoid such things , by living in the true simplicity and peaceable wisdom , that ye may all keep the faith that works by love , and edifies the body ; and so all will live as brethren , in a faithful testimony to god's glory , and there his presence will be with you , and your joy will be full . and all keep down to the power that keeps in the life , that all your words may savour of life ; for the words of life are gracious words , by which grace is ministred to the hearers ; but where words swell above the life , they only influence upon the affections , which draweth out of the peaceable and quiet habitation , and from feeling the weighty life in its resurrection , and all such motions run whirling about in the air , and that stirreth up tempests , where all are tossed about with wind and waves : therefore all wait to be stayed with the power of god , which is the anchor of the soul , both sure and stedfast . for when the life rises , it rises with weight , and all that rise in the life , they are sound and weighty ; for , they stand in the center of life , and are moved by the motion of it ; and there all are preserved in wisdom and understanding , and are alwayes nourished with the nourishment that in the life is present , and so are alwayes living and fruitful in a certain state ; and here all come to be kept in the true tenderness and sweetness , out of all flattery and feignedness ; for the affections move uncertainly , and never do establish any in their goings , but sometimes will appear as living in the highest degree , and then again will fall and dye , and be as nothing ; and that is an uncertain state , where none can stand sure : therefore all mind the life , and the weighty savory words of life , that with the life every one may be truly refreshed , comforted and stablished . oh friends ! be ye all watchful to the heavenly light , to be preserved in the feeling of eternal life , that ye may all follow the lamb in his goings , and not go into any thing that is contrary to him ; for that draweth a vail over the life , and obstructeth the vertue , and then the pettish part is ready to be exceptious , and streighten the life , and the unity in it , and so the evil eye comes to be opened , and the whisperer and reporter to be let at liberty , and then the enemy works into parties , to spoil the heritage of god ; and it is set much upon me by the spirit of the lord to warn and exhort all friends , to be very circumspect in all their wayes , and to keep to the light , by which they were first convinced , and in which true love aboundeth , that none may run out , and grieve the spirit of the lord , and bring grief one upon anothet , but all keep in the good unity of the spirit , which is the bond of peace , and so all will understand what to joyn unto , and what to stand at a distance from ; for a good understanding keepeth good order , and they that have attained to it , they speak with the spirit and with an understanding , and pray with the spirit and with an understanding , and sing with the spirit and with an understanding , and with the spirit and with an understanding god is glorified ; and unto his blessed name and power be glory forever , amen . and friends , be very mindful in all things wherein you are concerned , to answer the lord in obedience and faithfulness to the end , that your hearts and minds may be constant to persevere in the way of godliness , that in the light you may feel the strength and power of life , to do the will of god ; and so the lord will keep you in his way , as a people that are ordered and disposed in his counsel , and you will be as a holy generation , and a royal priesthood , to offer a living sacrifice of praise upon his own altar : for the lord is exceeding good to all that faithfully love him and serve him ; he is nigh to help them wherein his name and truth is concerned ; for his power is as the wings of an eagle ▪ and where his power beareth up , there is no fainting , but a faithful continuing with joyfulness , to serve him unto the end. therefore , all keep in the light , which the messengers of the covenant first preached unto you , and by which your hearts were touched and turned unto god ; abide in that , as being the one and only in which the love , life , spirit , power and wisdom of god resteth ; for all resteth in the light , and in the light all comes to be witnessed in one nature and beeing : and whatsoever would draw your minds from the light , under any colour or pretence , let it not prevail over you , but stand in the light , and resist it as your enemy : for , as the light is only true , so there is to be an abiding in it ; for all that go from it , to find any thing true above it , they err from the faith , and wrong themselves ; or , who go from the light , to embrace the world , they enter into the house of bondage ; and where the enemy so prevaileth over any , it is because there is not faithfulness to the light , for , if there be faithfulness to the light , the wiles of the enemy are discovered , and dangers prevented ; for the light lifts up it self as a standard against the subtil worker : and so with the light the faithful are preserved in their faithfulness , to walk with god , and do his will , and there they grow in grace and godliness , by which the truth is honoured . and herein the great love of god is manifest to all the faithful , who are indeed his chosen , and unto whom his arm is stretched forth for their preservation ; he only is the god of their salvation , and in his life he causeth all his tender plants to grow , and with his vertue he gives them nourishment , to make them live and be fruitful ; yea , it is he , and none else , he whose name endures forever ; and all that wait upon him his grace falls upon them : therefore trust ye in him , whose name is , i am , the lord strong and mighty , the everlasting immortal god , the power that is able to subdue all things to it self , by which ye may all feel the resurrection of the immortal seed , and of the seed to be born again , and so as heirs of life to inherit life , and in life to live , that the alpha and omega , the beginning and ending , may be your rest : and as ye all dwell in the light , you will be sensible of the drawings and leadings of his hand since the day in which he first appeared to you , and how he hath driven back enemies before you , and brought you forward into a wealthy place ; yea , a place where ye have found durable riches : and keeping in the weighty power you will have a weighty life , and so be found as such that walk worthy of the vocation , unto which god hath called you ; and there you will know the goings on from one degree of godliness to another , unto the perfect state in christ jesus , and so you will not hastily flye up into the air , but learn your goings by degrees , and walk safely , and there your way will be pleasant to you , and your reward a crown : for , who overcometh , the lord will crown ; the overcomers must wear the crown , as a token of their victory over all things contrary to truth and purity , and also , as their glory before him who sets the crown upon their head ; and such honour have all the saints : and so in the power of god all get victory , and overcome , that ye may wear the crown . and all be mindful wherein ye are concerned one towards another in all things , that the peace of god in all your hearts may rule , and that the pure movings of god's power ye may all know in your understandings , that every one may know their going forth and coming in as the power ordereth , and then the order will be kept , and not broken ; for if the true power be not understood in its movings , but that another thing moveth and acteth , that thing breaks the order ; and none do keep the order of the gospel , but who live in the power and understandeth the motion of it ; and so all are to wait upon god , to understand his counsel and do his will , and not follow their own counsel , and do their own wills ; for , if any do so , they will run into confusion , aud come to nothing ; but who stand in the counsel of the lord , and do his will , they serve him in the order of his own life , by which he hath glory : and so all is to be kept down with the power , that nothing may be seen or heard but the pure seed in its own pure life , and then you will feel what the lord makes up to himself , and what he casteth out , that must not come within the borders of his land , nor within the gates of his city , nor within the doors of his houshold and family ; but is separated and cast out , as an unclean thing , which with his jewels he will not make up ; for it is in the seed that he planteth , and buildeth , and maketh up his jewels ; and so he fitly frames his building together , and i● him it grows unto an holy temple , and there is the habitation of god through his spirit ; and so the house is built upon the rock , and not upon the sand ; and the houshold are fed with bread of the finest wheat , and not with husks and chaff ; and he is lord and king in his own house , to rule , order and govern his houshold ; and his houshold live in order , and not in confusion , and here ye will all have rest and fulness of joy. therefore , be faithful to the end in all things , that ye may serve , worship and honour the god of all power and greatness , that by your faithfulness his power and greatness over all the earth may be exalted , and his name set above every name in its own excellency . and so , in every good word and work be ye all fruitful , and walk in a holy and blameless conversation ; that he , who is life , may be known to be the root and tree by the fruit of righteousness , who is to day as yesterday , and the same for ever . and friends , be careful to honour god in all things ; for he honoureth those that honoureth him : and take heed that none dishonour god by fond affections one towards another ; for if any go fondly together upon the account of marriage , they dishonour god , and hurt themselves : and none to be busie in making motions between party and party , or to perswade any to change their conditions , in which they themselves are satisfied to continue and abide ; but let every one feel the truth in themselves , and the movings of it in their own hearts , to dispose them in such a weighty concernment , and then the ordinance of god will be known in the covenant of life ; and such a marriage will honour god , as being honourable in the undefiled seed . and all keep your judgment in the power , life , and wisdom that judgeth righteously , that you may be able to discern and try spirits , whether they are of god ; and let no fair shew or appearance out of the life come over you to vail your judgment and discerning , nor no feigned love or humility sway your affections ; for if any let in such things , by letting out themselves to comply or joyn with them , they will let darkness over their judgment , and lose their judgement , and then they cannot put a difference between the precious and the vile in a sound judgement , and so may be taken and snared with a smooth formed spirit in carriage or words . therefore all be mindful and careful to keep sound judgment , that not any thing , contrary to the spirit and life of god , may come over you ; but keep the judgment of truth upon all , and set true judgment over all ; and do not set a byass upon your judgment , to turn or wrest you aside in judgment ; but all judge in truth and righteousness , in which you will also feel the mercy . and all keep in the stayed sollid life , and let not your minds run after new things , to draw you from the sound and weighty truth which you have seen , and heard , and believed , but what is manifested unto you , either by word or writing , let the heavenly truth be received , and embraced , and lived in , and none to run after new things to forget the old ; and so you will all keep in mind the sound and wholesome doctrine , which hath plentifully been delivered by faithful brethren , both by word and epistle ; and the doctrine will abide and remain in you , and you will abide and remain in the doctrine : for , the preaching of the grace of god by jesus christ is the sound and wholesom doctrine , which all are to receive and believe ; and whether it be preached by word or epistle , it settleth and establisheth the heart and mind of those that receive it , and believe in it ; and they come to grow in grace , which is the doctrine preached unto them , and by them received and believed : and so , sound doctrine maketh a sound people ; and you that have received it , and believe in it , you are made sound by it ; and whatsoever is manifest of that nature , as a renewing of the testimony , it doth more confirm you in the doctrine which ye have already received , but never draweth you from it ; and so you keep the doctrine from first to last , and do not forget any part of it : and you do well that keep in mind the sound and wholsom doctrine of the gospel , and the sound and wholsom exhortations with which ye have been exhorted into obedience and faithfulness in things pertaining to the gospel-doctrine , and so keepeth in the gospel-fellowship and order ; yea , i say , ye do well who are thus mindful of that doctrine , which in and by the spirit of god hath been preached unto you ; ye keep in that which is sound and wholsom , aud out of that which putrifies and corrupts , and so come to live in the ingrafted word , that is able to save your souls . and all friends , keep your meetings in the faith , and hold fast the profession of your faith in all meetings ; and keep in mind the great refreshment with which ye have been refreshed in meetings , and which still remains with all the faithful ; and watch against that spirit and nature which at any time bringeth heaviness and drousiness upon you in meetings ; and when you feel such a thing coming upon you , do not give way to it , to be overcome by it , but with the power of god resist it in time , and so you will feel the power as a spring of living water , to refresh your souls . oh! let your dilligence be improved in watchfulness and perseverance , that ye may all feel the power and life over that which would at any time vail you from beholding the excellent glory and from pertaking of the heavenly and living vertue , that so you may all feel the arm which preserveth , and drink at the river which refresheth and nourisheth , that ye may be strong in the lord , and in the power of his might , and so be able to resist and overcome the enemy in all his appearances . and in all your meetings be tender over the good one in another , that ye may be a comfort one to another ; and so , in the peaceable wisdom to live and glorifie god. and friends , do not run into superfluities in meats , drinks or apparrel , to come under the power of any ; but all wait to be preserved in sobriety , temperance , and humility : and do not fashion your selves like unto the world , in their novelties and new fashions ; for they know not what to eat or drink , or put on , and so are from that which should lead them into comliness and modesty , and follow that which leadeth them into vanity and folly ; but do you dwell in the heavenly light , by which you may adorn the blessed gospel , and honour the lord god of all your mercies . finally , brethren , fare-ye-well ; live in peace , and truth , and holiness , and righteousness , and godliness , and love , and the god of love , and peace and of all heavenly vertues and graces will be with you , into whose everlasting arms i commit you , and in the love of his life i am dearly with you all . the th moneth , . william smith . let this epistle be read among friends in the power and wisdom of truth . the end . the divine light of christ in man, and his mediation truly confessed by the people called quakers. in a brief and gentle examination of john norris his two treatises concerning the divine light. intended to wipe off his undue reflection of grossness and confusion on the quakers notion of the light within. with a postscript to j. n. by g. w. a servant of christ. whitehead, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the divine light of christ in man, and his mediation truly confessed by the people called quakers. in a brief and gentle examination of john norris his two treatises concerning the divine light. intended to wipe off his undue reflection of grossness and confusion on the quakers notion of the light within. with a postscript to j. n. by g. w. a servant of christ. whitehead, george, ?- . p. printed for thomas northcott, in george-yard in lombard-street, london : . identified on umi microfilm "early english books, - ", reel , as wing w , which gives format: ⁰. a response to: norris, john. two treatises concerning the divine light. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng norris, john, - . -- two treatises concerning the divine light -- early works to . society of friends -- apologetic works -- early works to . inner light -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the divine light of christ in man , and his mediation , truly confessed by the people called quakers . in a brief and gentle examination of john norris his two treatises concerning the divine light. intended to wipe off his undue reflection of grossness and confusion on the quakers notion of the light within . with a postscript to j. n. by g. w. a servant of christ. ye believe in god , believe also in me , jo. . . london : printed for thomas northcott , in george-yard in lombard-street , . the divine light of christ in man and his mediation , truly confessed by the people called quakers . i having had the opportunity lately to peruse two treatises concerning the divine light , wherein the same light as it is in man is very much acknowledged and confest unto by the author , beyond many if not most under his circumstances in our day , but withal finding that the people called quakers are unduly charged by him as i apprehend , that they do confine the light , as to the act of illumination , to certain men , or to men of a certain order , namely their own party . and that they make the light within to be a creature , yea a material creature , p. , , st treat . and p. , d treat . we the said people being thus charged so manifestly contrary to our sincere belief , free and open , and frequent profession and testimony of and for the divine light of christ , both as it is in all men or mankind ; and as it is increated supernatural and divine . this gave me occasion the more carefully and narrowly to inspect the said two treatises of the divine light , and to consider from what general doctrins or positions as held by the people called quakers ▪ the author could with any colour of reason deduce such consequences upon us the said people , as so confining the act of illumination only to those of our own party , and that we make the light within to be but a creature , &c. and i am sure i cannot find any such inferences justly deduceable upon us as a people , nor do i apprehend any particular approved writers among us justly chargeable therewith , their writings on that subject of the light within and universal grace , &c. being duly inspected and impartially compared . and therefore in love to the truth and christian respect and tenderness to the author of the said two treatises , ( i. e. j. n. ) i had a concern upon my spirit to give him and the world my sentiments about the matter objected and charged by him , according to that measure of light and understanding that god has been pleased to give me , not to raise controversie nor to give him or any others any real offence , nor to cause or widen any differences or breaches , but rather to lessen and compose them , wherein they may in truth and a right understanding be composed and quieted : for i have a love for the said author , and the more , because he has so much confest to the truth of the divine logos , or light in man. altho' by the way , i do take notice how passionately and angrily he is pleased to treat our friend richard vickris with severe reflections , hard characters and detractions , which i think do not well agree with his own pretensions , nor sute his circumstances . and altho' he seems hardly to resent some reprehensions given him by r. v. in his answer to him , which shews the reason thereof , yet i do not find that he has got any real advantage against r. v. in point of doctrin or testimony relating to the divine light , spirit or grace of god , but that r. v. has plainly and honestly asserted truth therein : and i confess it is ingenuous in j. n. to cite r. v. so fully as he has done . as the people commonly called quakers do sincerely believe and confess the divine and saving-grace of god in christ to be universally free to and for all mankind , so they do not confine the divine light of christ as to the act of illumination to certain men only , or only to men of a certain order , or to their own party only , ( as unduly charged , p. , , . ) is evident from their own general confession , that christ as the divine word , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enlightens every man coming into the world , joh. . . which must needs be an actual enlightening ; for how can it be said christ enlightens every man , but not actually ? what nonsense and contradiction would this be ? and that r. barclay , the person charged , was not of the opinion so to confine the actual illumination of this divine light in man , see his own testimonies , viz. for this end ( that is for the restoration of man ) god hath communicated and given unto every man a measure of the light of his son , a measure of grace , or a measure of the spirit , which the scripture expresseth by several names , sometimes the seed of the kingdom , matth. . , . the light that makes all things manifest , ephes. . . the word of god , rom. . . or manifestation of the spirit given to profit withal , cor. . . a talent , matth. . . a little leaven . the gospel preached in every creature , col. . . and also that god in and by this light , invites , calls , exhorts and strives with every man , in order to save them , ( and is not this a plain confession to its actual illumination in every man ? ) which ▪ as it is received , and not resisted , works the salvation of all , &c. [ thus far r. b. apology , , . ] and j. n. confesseth , that the spirit of truth ( which r. b. esteems the light to be the very same with ) is really and truly god , p. , . ( wherein it seems r. b. and j. n. are agreed ) . r. b. also declares of this divine light or manifestation of the holy spirit given to every man to profit withal ; that now it were not profitable unto them , if it did not strive with them in order to convert them . thus r. b. fol. . and that the light of christ in a turk , if minded , would reprove him both for committing fornication and for idolatry . — and that there is a possibility of salvation to every man during the day of his visitation — which comes upon all at certain times and seasons , wherein it ( i. e. the light or grace of god ) works powerfully upon the soul , mightily tenders and breaks it , at which times , if man resist it not , but close with it , he comes to know salvation by it . and moreover , concerning the light 's operation in the hearts of all men , r. b. saith , that as the grace and light in all is sufficient to save all , and of its own nature would save all , so it strives and wrestles with all for to save them ; he that resists its strivings is the cause of his own condemnation ; he that resists it not , it becomes his salvation . [ thus r. b. in his apology , fol. , , . ] and the like in fol. . and of them who live at ease in their sins , 't is because their deeds are evil , that with one consent they reject this light , for ( saith he ) it checks the wisest of them all and the learnedst of them all in secret , it reproves them ; neither can all their logick silence it , nor can the securest among them stop its voice from crying and reproving them within , for all their consilence in the outward knowledge of christ , or of what he hath suffered outwardly for them ; for , as hath been often said in a day , it strives with all , wrestles with all ; and it 's the unmortified nature in the wisest , in the learnedest , &c. that denies this ▪ that despises it , that shuts it out to their own condemnation ; they come all under this description , every one that doth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved , joh. . . apology , f. . thus far r. barclay , with much more of this kind in his works , which i forbear farther to recite here , being i think sufficient to evince to any rational and intelligent person , that he did not ( nor do any of us ) confine the light of christ within ( in reference to the act of illumination or enlightening ) to certain men , or to ourselves only , but the knowledge and experience of its more powerful operation unto salvation and deliverance of man from sin and satan , is only effectually receiv'd and experienc'd in them who return inward unto and obey this divine light of christ within when it unavoidably convicts and reproves them of sin and transgression , christ being the author of eternal salvation to them that obey him ; tho' he actually enlightens all , he saves only them that believe and obey him . and that r. barclay did not believe this divine and saving-light to be a creature , as is inferred upon him , and the quakers for his sake , pray observe his own testimony , apology , fol. . viz. that the quakers exhort people to believe in a meer creature , is a meer calumny , ( saith r. b. ) but now what ground has j. n. to charge the quakers with confining the light within , as to the act of illumination , as aforesaid ? for i find no real cause he has thus to charge us from r. b. his speaking of the natural condition of man , as fallen , degenerate , dead , and deprived of the sensation or feeling of this inward testimony of the seed of god , and as subject to the power , nature and seed of the serpent — and that man , as he is in this state , can know nothing a right , and that his thoughts and conceptions concerning god and things spiritual are unprofitable to himself and others , until he be dis-joined from this evil seed , and united to the divine light , p. . apol. fol. . and that this holy , substantial seed many times lyes in man's heart , as a naked grain in stony ground , apol. fol. . observe , whence it does not follow , that wicked men who have the light really and truly in them , yet are not actually enlighten'd by it , nor yet that it lyes dormant in them , ( as is inferred , p. . ) for tho' natural , degenerate man , dead in sins , and wicked , hard-hearted men , have not the true sense and knowledge of the divine light it self , it follows not , that they are not at all or in any sense actually enlightened by it ; for when they are at any time convicted and reproved of evil , judged and condemned in themselves for their wickedness and evil deeds , and excited to the contrary , they are thereby so far actually enlightened , tho' they know not that light it self , nor what it is that doth so convict , reprove , and condemn them ; the spirit of truth reproves the world of sin , &c. yet they neither accept nor see it , ( as they ought to do ) and the spirit many times blows or breaths upon them , yet they know not whence it comes , nor whither it goes , nor really what it is , tho' it does actually visit and enlighten them ; the sun shines and the rain falls actually upon the stony and barren ground ; so the lord causeth his sun actually to arise upon the evil and the good , and the rain to fall upon the just and unjust . and some grow past feeling and become judicially harden'd through their rebellion and presumptuous sinning against the light. how often is the candle of the wicked put out , how oft is destruction upon him ? 't is therefore often lighted . concerning what j. n. is pleased to impute to the quakers in general , viz. that they do not hold their light to be the very substance and essence of the deity , p. . herein he is mistaken of the people call'd quakers , who profess god to be our light and salvation . and i think his particular instance from robert barclay , impartially considered and compared with other instances of his , will fall so far short of proving the charge upon the quakers , that the contrary will appear for him and the quakers in this case . his instance for proof is , viz. that mr. barclay saith , by this seed , grace and word of god and light wherewith we say every man is enlightened and hath a measure of it , which strives with them in order to save them , and which may by the stubbornness and wickedness of man's will be quenched , bruised , wounded , pressed down , slain and crucified ; we understand not the proper essence and nature of god precisely taken * , but a spiritual , heavenly and invisible principle , in which god , as father , son and holy ghost dwells , a measure of which divine and glorious life is in all men as a seed , &c. — and this we call vehiculum dei , or the spiritual body of christ , the flesh and blood of christ which came down from heaven , p. , . on which j. n. observes thus ▪ viz. i think 't is plain , from this account mr. barclay gives of the light , that tho' it be a substance , yet 't is not the same with , but really distinct from the substance of god , for 't is not deus , but vehiculum dei. ( thus far j. n. ) ans. . by the way , ( being sensible where the stress of his objection lyes , and what words it most here pinches upon ) i do sincerely propose , that the divine light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word of god , cannot be confined to those or any such explications ( here objected ) in a strict or literal sense ; neither shall i insist upon the same ; if j. n. should write another book ( or more ) thereof , i shall not contest with him about varieties of words and terms ( which he may have and know far more of than i ) but for things and substance , knowing that the light is very comprehensive and large in its extent and signification . 't is said that god is light , and christ is the light , and the law is light , and the commandment a lamp , and the word both a light and lanthorn . by which manner of speaking , it may then be said , the word is both the light and its own vehicle . and then why may not christ's spiritual body which came down from heaven , as well be a light , as life , aliment or food to the soul ? or as truly as the saints be the light of the world ( instrumentally ) or light in the lord , who enlightens them ? is not christ intirely in all respects a light , as well as all other spiritual good to the soul ? for christ is not divided . ans. . 't is certain , that god is light ( even the fountain and fulness of all true divine light ) and in him is no darkness at all ; and he hath shined in our hearts , to give us the light of the knowledge of his glory in the face of christ jesus our mediator and way to the father ; god is our light and salvation in christ. therefore for any to suppose r. b. or the quakers to hold or intend , that the divine logos , word , or true light , which enlightens all men , joh. . is not the divine essence , or not of the being or substance of god , is wrongfully to suppose , that they oppose or deny the plain testimony of john the evangelist , which expresly saith , in the beginning was the word , and the word was with god , and that word was god ; the same was in the beginning with god ; and that in it was life , and the life was the light of men , joh. . which light therefore was of the very essence and substance of the deity . 't is certain that jesus christ as god enlightens all men , and as he is god and the heavenly man he enlivens and quickens the true believers and regenerates them into his own heavenly image , cor. . . psal. . , , , , , , , verses . and i am sure r. b. and the people called quakers , are so far from opposing or denying this gospel-truth , that both they and he do sincerely own , believe , and confess it . see r. b.'s own testimony , in his works , quoted fol. . where he expresly saith , christ is near unto every one , for in him we live and move and have our being ; and this nearness of his unto all men in a day , is more ( i. e. ) to them than the general presence , in respect whereof he abides with all the works of his hands , forasmuch as he is in them to enlighten them that they may believe , john . , &c. whence 't is plain , that here he owns christ , and even as god also , to be that true light in all men. and likewise in fol. . r. b. owns even what his opposer grants , namely , that the light is in all men , and that christ is in all men , in so far as his light is in all men , confessing christ's light to be in all men , even in such as are not in union with him , adding , that where the light is , there is christ the donator of it , which is all we say . ( thus far r. b. ) and in fol. . he confesseth , an universal manifestation of the holy spirit in every one , and that he that believeth in the light believeth in christ , for where the light of christ is , there is christ himself , compared with fol. . [ thus far r. b. ] wherein i hope j. n. and he are agreed , viz. that this divine light in man is of the very nature , substance and essence of god , and his dear and only begotten son jesus christ. and therefore i wish j. n. would be so charitable and tender as not to study either to make or widen differences or breaches , in point of judgment where they are not in reality , if matters be impartially and truly lookt into and compared . . but r. b. supposes a spiritual body of christ , ( or principle ) which , says he , we call vehiculum dei , wherein god as father , son and spirit dwells , ( or appear in man , as he understands ) and what then ? is this either to deny god or a light of his divine essence to be in man , when it grants , god , both as father , son and spirit , to be in such a divine principle as is in man ? yea , that christ the eternal word , which was with god and was god , thus dwells in us , fol. . which r. b. adds to the words before cited by j. n. against him , wherein he truly supposes , that christ as in a seed , or in such a love ( or mediatory ) appearance in men , may be pressed , crucified and slain , as to them who are said to crucifie the lord of life afresh unto themselves , yet not as to his own intire existence or being , nor as he is the omnipotent god ; for tho' christ be a lamb , and aspersed and crucified to many by their iniquities , he is also a lion , and hath power to stir up his strength even in man when he pleases . and for the seed of eternal life to be sown in us , and that the lord would raise up his power in us , these are not new , nor uncouth expressions , but prayed for even in the liturgy of the church of england . as to his words , which we call vehiculum dei , ( speaking of the spiritual body of christ ) i conceive he speaks in condescention in the person of some of the learned writers or philosophers who have used those terms , and not in the person of the people called quakers , who are not only esteem'd an illiterate people , but are a plain , simple , innocent people , who most affect plain scripture-language , without any school glosses , or nice distinctions , to deck , adorn , or illustrate their christian profession of christ or of his divine light within , and many thousands may not understand the terms , vehiculum dei , intermediate being , ( nor the word idea's , so much used by j. n. ) nor is jesus christ preacht among us under those terms , but in scripture-terms , both as he is truly god , and as he is the one mediator between god and men , even the man christ jesus , as having an inward sight , sense and knowledge of him by his divine light , spirit , life and power ; so as we shall not need to fall out about the names thereof , but prize the excellency of the knowledge of christ jesus our lord above all the world's wisdom , natural and acquired knowledge and learning , for in him are all the hidden treasures of true wisdom and knowledge . we who are a plain , simple-hearted people , who are content with what god has bestowed upon us , are not willing to trouble our heads with curious notions , nor with intricate , school definitions and distinctions about words and names , having an inward feeling of the principal thing , the root of the matter intended . . concerning r. b.'s speaking of the spiritual body of christ , as a heavenly , invisible and divine principle , and believing god as father , son and spirit dwells therein , and are to be known and received therein ; i think j. n. has no great reason to differ with him therein , much less to suppose thence , that he or we conclude , the divine light , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mention'd joh. . but a meer creature . and considering that doctrin of the spiritual body of christ is that which r. b. intends in all his discourse of that subject , j. norris himself cannot oppose , but rather , grants the probability thereof ( and then where 's the controversie ? ) for which take a view of his own words , p. . st treat . viz. whether there be any such thing as vehiculum dei , or spiritual body of christ , ( which is a notion several learned men both before and since the appearance of quakerism have entertain'd upon the reading the th chapter of st. john ) i have neither cause nor mind at present to dispute , p. . st treat . and to the same purpose he writes more fully and ingeniously in his second treatise , p. . which therefore i may here recite in his own words , viz. and here , in the first place , i shall be so free and ingenuous as to declare , that i shall not stand with them concerning any of the five first propositions , which may be all true , for ought i know to the contrary . particularly i shall not stand with them concerning the spiritual body of christ , as distinct from that natural body wherein he was incarnate of the virgin mary : there may be such a thing for ought i know , or am able to shew to the contrary , and i know , that several among the ancients have been of this opinion , alledging for its foundation the sixth chapter of st. john , which , to confess the truth , seems to favour it not a little . and this hypothesis has been of late to the great surprise and amusement of the stiffer and severer sort of divines , re-advanced by a person of singular note and eminence in our church , who makes use of it to salve and maintain the doctrin of the real presence , supposing that while the bodies of the communicants feed upon the grosser elements of bread and wine , their souls ( as many of them as are fitly disposed ) do take in and feed upon this divine and spiritual body of christ , which strengthens and nourishes their inner man , and becomes to them a principle of regeneration and spiritual life , as you may see more fully deduced in his discourse of the real presence , particularly in the first and sixth chapters of that treatise . i shall not therefore , i say , contend with them concerning the spiritual body of christ , either as to its existence , or as to this its use , whether there be such thing , or whether it be the principle of regeneration and spiritual life to the saints : they may be both true , for ought i know , i see nothing absurd , or so much as improbable in them ; and as i do not surrender up my full assent to what i cannot demonstrate to be true , so neither do i care to run down and condemn such principles which i cannot prove to be false . ( thus far j. n. ) it may not be amiss here , to insert those first propositions before mentioned , which he has supposed from our friend r. b. &c. and which he declared he shall not stand with us concerning any of them , for that they may be all true , for ought he knows to the contrary . prop. . p. , . they ( meaning the quakers ) suppose , that the spiritual life , or the life of holiness and grace , is a substantial life , even as the life of vegetation , the life of sensation , and the life of reason are all substantial . . they suppose , that this substantial life is by the vital union of the soul with some body or other . . they suppose , that this body in the vital union of the soul , with which spiritual life does consist , is a certain divine or celestial body , even as the natural life does consist in the vital union of the soul with a natural or terrestrial body of the common elementary consistence . . they suppose , that christ had two bodies of a distinct original , and of a different contexture , &c. — a body which he took from the virgin mary , and a body in which his soul existed long before he took flesh of the virgin. these are the very words of mr. barclay . to the question of his adversary , had christ two bodies ? he answers , yes ; and let him deny it if he dare , without contradicting the scripture , joh. . . christ speaks of his flesh which came down from heaven ; but this was not the flesh he took from the virgin mary , for that came not down from heaven , but he had a spiritual body , in which his soul existed long before he took flesh of the virgin. . they suppose , that this latter , the spiritual body of christ , is that divine or celestial body in the vital union of the soul , with which our spiritual life , or our life of grace does consist , &c. that this is that heavenly manna , that living bread discoursed of in the th of st. john , that divine aliment upon which the saints do feed , and whereby they are nourished unto everlasting life . obj. the premises ( of the whole foregoing matters ) seriously considered and compared , where 's the great difference between j. n. and r. b. ? . the one confesseth the divine , substantial essence and nature of the deity to be that light which is in men. the other confesseth god , as father , son , and spirit , to be the light in men , and to be in that seed , principle , or spiritual body of christ , which is ( in some degree ) in all men. . the one confesseth the divine light of the word that was with god to be in all men. the other confesseth christ , who is that word , to be in all men , in some measure . . the one confesseth the spiritual body of christ , ( consequently christ's being in that body ) the other cannot deny it , but rather assents to it . . both confess the light of christ within to be a divine , substantial light and truth . . they differ not about the divine essence of the light , as being of the nature and being of god and christ , as he is the divine word or logos , but somewhat about the mode or manner of its being , ( discovery and reception ) as in man ; the one supposeth the very essence and substance of the deity to be intimately united to our minds ; and the other , that 't is in us as in a medium , i. e. in the spiritual body of christ , ( which is rather assented unto than opposed ) or in and through christ as mediator ; for therein he is god's servant , ( most eminent ) and our saviour . see isai. . , , . ch . . . ch . . . & . . zech. . . . but the main difference is , that j. n. dislikes and condemns is ( in r. b. and g. k. ) their making the spiritual body of christ to be the light within , p. . treat . d . concerning which , and his saying , that not even the soul of jesus christ — much less his spiritual body can ever be a light to the mind of man , p. . treat . d . i ask him if any spiritual part of jesus christ , wherein he is received and knowable in man , can be truly said to be no light to the mind or soul of man ? how then says christ himself , i am the light of the world ; i am the way , the truth , and the life ; no man cometh unto the father , but by me ? joh. . i could draw strange consequences on j. n. in this matter , but chuse at present to be sparing . to conclude this comparison for reconcilement . although r. b. and j. n. acknowledge christ the divine word , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be the light within , even that light which enlightens all men , the one supposeth 't is as in the spiritual body of christ ; and the other cannot tell ; he knows not but there may be such a thing ; however both confess the light to be a substantial light , of the divine essence and nature of the deity . i think in the main the difference is not very great ; not so great as to deserve such severe reflections and reproach from j. norris ; as , that the notion of the light within , according as the quakers explain and represent it , is really ridiculous enough to make the patrons of it so , and well deserves all the scorn and contempt that is cast upon it , p. , . treat . . but i must take leave to tell him , i cannot believe this his reproach and contempt which he hath cast on us and our notion , ( as he calls it ) nor that it can any ways become his profession , either thus to gratifie scorners and contemners , or thus to teach the wicked their way , who scorn and contemn religion and truth ; but rather i take it , that he writ this scornful and contemning passage against us very inconsiderately , and from a groundless passion ; of which the lord make him truly sensible , ( and forgive him . ) and also of his undue , censorious and scurrilous detraction , viz. that the quakers only cant in some loose and general expression about the light , which they confirm with the authority of st. john ' s gospel , tho' they understand neither one nor t'other , p. . herein he was too censorious ; we know in whom we have believed , ( we thank god ) and what inward sense and experience we have of his light and grace in our hearts for life and salvation from sin and death : and what real change and reformation it has wrought and brought forth in us in life and conversation● ; blessed be the lord our god for ever ; yea , we can sincerely say , glory be to the father , son , and holy ghost . and seeing j. n. saith , that to the like purpose , mr. keith , another of their most considerable writers , speaking of the seed of god , saith , &c. by his words , to the like purpose , he means , like as r. b. hath declared about the spiritual body of christ , &c. to which i say then , what has been said for r. b. in the case , may serve for answer to him about g. k. howbeit , that faithful man , r. b. being gone to his rest , and not here to answer for himself , i was the more concerned to take notice of him , and of his own explications in this matter . it may be r. vickeris ( or some else ) may find cause to answer j. n.'s two treatises more particularly and fully for themselves ; but that i leave . what j. n. saith , that to be a light to the mind of man , is to be to it the principle of understanding , to furnish it with idea's , and to be the immediate object of its conception , immediately present to the mind , and to have the whole perfection of being the idea's of all things , and to be an universal representative , which conditions ( especially the last ) no creature either has or can possibly have ; and therefore no creature is able to be a light to the soul of man , p. . treat . . these propositions we shall not need to dispute , nor oppose the inference , which affects not our principle of the divine and increated light of god and christ in man , and therefore shall not need to examine j. n.'s large philosophical demonstrations of the same , propositions being not denied , but the same in effect asserted by r. b. in his concluding it , a meer calumny for any one to say , that the quakers exhort people to believe in a meer creature , apol. . besides , where such creatures as the saints in christ were called the light of the world , and the salt of the earth , and those that were sometimes darkness , were become light in the lord when converted , they were such not of themselves ; nor as meer creatures , but as joined and united unto ( and made partakers of ) christ jesus , and to god in him , who was their light , their life , and salvation , and that heavelily salt that seasoned and sanctified them . and if they were light in the lord , who was their light , much more christ jesus , who is the fountain of divine light and universal illumination , in whose light ( and not as in a creature ) men ought to believe , that they may be children of the light : and although we believe in god , through jesus christ , and 't is through him as our mediator , that our faith is truly in god , and not without respect to christ , and living faith in him , he being the author of our living and divine faith , who said , ye believe in god , believe also in me , joh. . . 't is evident , that accordingly r. b. testifies unto jesus christ the son of god , both as god and man , creator and mediator , saying , ( apol. p. , . ) . that word that was in the beginning with god , and was god , by whom all things were made , &c. and that this is that jesus christ by whom god created all things ; by whom and for whom all things were created that are in heaven and earth , &c. col. . . who therefore is called the first-born of every creature , col. . . as then that infinite and incomprehensible fountain of life and motion appeareth in the creatures , by his own eternal word and power . . so no creature has access again unto him , but in and by the son , according to his own express words . see matt. . . luke . . joh. . . hence he is fitly called the mediator betwixt god and man , &c. and that there is no knowledge of the father , but by the son , and that he is the only mediator , p. . postscript . friend , john norris , on the serious perusal of the controversie , . i do not find , that thou hast exalted the divine light of god , and his dear son , more than the people called quakers , yet am glad thou hast exalted it so much as thou hast done , beyond many ( if not most ) of thy brethren ; and i truly wish thy mind may be turned into it , and kept in it , out of all fleshly wisdom and imaginations , that thou mayest feel true divine life , power and wisdom in it , as well as have a notion of it . . i do not see but our friends exalt jesus christ , as mediator betwixt god and men , more than thy self : for which please to consider , . thy supposing the very essence and substance of the deity to be so intimately united to our minds , as that there can be no medium between god and the creature , p. . treat . . p. . treat . . . thy supposing the light within to be a man's natural and ordinary way of vnderstanding , and saying , this is reason , this is conscience , ( speaking of the light ) p. . & . tr. . [ this i think contradicts the foregoing supposition . only it seems to be qualified with thy meaning no more than that this ( the light ) is that whereby i perform acts of reason and acts of conscience . may not r. b. be as easily reconciled about the light , and the spiritual body of christ , thinkest thou ? ] . thy supposing , that neither the soul of jesus christ , nor his spiritual body , can ever be a light to the mind of man , p. . tr. . in these three suppositions , may not i suppose thou leavest no room for jesus christ as mediator , in any degree in men ? or hast thou not only said as much herein , as one called a deist may say , without relation to jesus christ , as manifest in several degrees , appearances and operations in man , as we truly feel him and confess him ? yet i still confess thou hast suppos'd and profest many general truths in thy books in respect to the divine light within ; as , that to be actually enlighten'd by this light , is the universal benefit of all men , yea , of all the intelligent creation , p. . that 't is the essential truth of god , — yet that it does not formally enlighten or instruct me , but when i attend to it , and consult it , &c. p. . that in thy account , it ( the divine light ) is the very essence and substance of the deity , exhibitive of all truth , p. . on joh. . . in him was life , and the life was the light of men ; that if the proposition be understood formally , then it proves , that 't is not only a substance , but also a divine substance , strictly speaking even the very essence of the deity , &c. p. . not that i would be thought to deny the divine light to be grace , as to the certain degrees of it ; so far from that , that i think it to be the greatest grace of god , that is with respect to the degrees of it , &c. p. . i in this very book — as well as in the whole course of my other writings upon this occasion , do all along earnestly contend , that this internal light is no other than the very essence and substance of god , &c. p. , . [ thus far thou j. n. ] with much more of the same import . now , friend , ( j. n. ) hadst thou only insisted on these truths , and let the people of god called quakers alone , and not reproacht them with grossness , confusion , &c. it had saved both thy self and us farther trouble : i would not have thee reproach or vilifie us any further , but seriously with the light of truth consult and consisider what will make most for thy own inward peace and quiet life , and if thou art reflected on by any of thy brethren or society for confessing the true light , let not that be a temptation to thee to evade truth or reproach us . many of thy brethren of the clergy might see and confess more of the divine light in man than they do , if avarice , preaching for hire , filthy lucre , great livings , and worldly preferments did not blind their eyes , cloud their understandings and choak the good seed in them ; therefore have a care thereof . our testimony for the divine light , may be farther seen in many of our ancient friends writings , as samuel fisher's large book , entituled , rustious ad academicos , and many of geo. fox's books , and william dewsbery's works , ( with divers others ) to which i refer thee ; but chiefly to the divine light ( confess'd ) in thy self , for information and a right understanding : which i desire the lord to give thee ; who am a real friend to thy soul , and a well-wisher to thee , and all men , g. whitehead . london , the d mo. . books printed for tho. northcott , in george-yard in lombard-street . robert barclay's works , collected into one volume . price bound , s. john burnyat's works , s ▪ d. g. keith's answer to the presbyterians in new england , s. d. — his way to the city of god , s. — his fundamental truths of christianity , d. notes, typically marginal, from the original text notes for div a -e * that is , as to his own distinct , intire essence , purely considered , without relation to man , or to the suffering nature or spirit of the man christ jesus , who suffered as . man , but not as god. . pray what is it then in man ▪ that is or may be so bruised wounded , pressed down , &c. as r. b. saith ? can j. n. say 't is the proper essence of god precisely taken ? what is the seed the son of man sows in mens hearts ? matt. . . and is nothing of the heavenly man christ in it ● pray consider . antichrist's strongest hold overturned, or, the foundation of the religion of the people called quakers bared and razed in a debate had with some of them in the castle at lancaster and in an additional account of the light within ..., here also is shewed the occasion of their rise and growth, together with the right way of discovering their secret delusions ..., hereunto is annexed an appendix wherein their evil language is discovered ... / all which is published ... by j.w. wigan, john. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) antichrist's strongest hold overturned, or, the foundation of the religion of the people called quakers bared and razed in a debate had with some of them in the castle at lancaster and in an additional account of the light within ..., here also is shewed the occasion of their rise and growth, together with the right way of discovering their secret delusions ..., hereunto is annexed an appendix wherein their evil language is discovered ... / all which is published ... by j.w. wigan, john. [ ], p. printed for the author, london : . attributed to wigan by wing and nuc pre- imprints. errata on preliminary page . imperfect: pages cropped, stained, and torn, with loss of print. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- controversial literature. inner light. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion antichrist's strongest hold overturned : or , the foundation of the religion of the people called quakers , bared and razed , in a debate had with some of them in the castle at lancaster , and in an additional account of the light within . wherein is shewed , . that their first principle is a lye. . that their christ is not the true jesus . . that their idolatry is worse and more dangerous then jeroboam's or the papists . . that their principle denies the great mystery of godliness , departs from the faith , and leads to give attendance to the doctrine of daemons . here also is shewed the occasion of their rise and growth , together with the right way of discovering their secret delusions . lastly , the best things that the best of this people pretend to own , are here mentioned and allowed . hereunto is annexed an appendix , wherein their evil language is discovered , and compared with the language of the false prophets . all which is published ( at the desire of certain friends , some of whose letters are prefixt ) for common benefit , by j. w. tim. . . now the spirit speaketh expresly , that in the later times some shall depart from the faith , giving heed to seducing spirits , and doctrines of devils . ioh. . . little children , keep your selves from idols . joh. . for many deceivers are entred into the world , who confess not that christ is come in the flesh : this is a deceiver , and an antichrist . london , printed for the author , in the year . an advertisement , to all the faithful followers of the lamb in lancashire , in and about manchester , warrington and lancaster ; and to all in every place that love the lord jesus christ in sincerity , to whose view the following discourse may come . as it was my desire and disposition ( during the time of my imprisonment amongst the people called quakers ) to live peaceably , and to avoid contests with them ; so when i was forced ( for truths sake ) to a debate with them , and afterwards to give forth a relation thereof , together with an account of the light within man , there was not the least intention , or inclination in me to commit my papers to the press , until many friends ( having perused them ) did ( as appears by the first letters prefixed to the following discourse ) with many arguments urge me to make them more publick ; which thereupon i resolved speedily to do , and to that end did review , and transcribe them , with some enlargement , as they are hereafter in this book presented . afterwards it being suggested by some , that it was not a season to print against this people , being great sufferers , lest it should adde affliction to their bonds ; i did thereupon lay aside my papers for divers months ; and was the more easily inclined thereto , not simply because they are sufferers , but , . for that they ( which is much more the duty of others who owne the truth as it is in jesus , and that worship which is prescribed by himself ) do stand fast in the defence of their liberty , publickly owning that worship which they judge ( though erroneously ) agreeable to truth , notwithstanding any humane law to the contrary : and , . that in respect of the powers imposing upon them without warrant from the lord , ( though in respect of the wrong they do to the man christ jesus , to his gospel , and to their own souls , they be far from innocencie ) they suffer as innocents , as ( if thus understood ) they do often truly call themselves . and hence it is , that ( in greatest probability ) the laws made against them , and their prosecutors , have not hitherto had , nor will hereafter have any better success , then the persecutors of the innocent in all ages have had , whose violence was never blest to convert any from the errour of his way , but hath always been an effectual means as to confirm and strengthen the persecuted in his way , ( yea , though a mistaken and erroneous way , as is evident in this people at this day ) so to bring swift and inevitable destruction upon themselves . yet notwithstanding , being again called upon , and desired by divers to go on with this work , i had these following considerations encouraging thereto . . many judicious and sober persons , who judge the work may be for common benefit , do call for its publication . . the discourse is not level'd against their persons , nor against any appearance that is commendable in them , but onely against their errors and miscarriages ; nor are those in power stir'd up against them ; but on the contrarie , their violence is witnessed against . . an endeavour to recover some out of the snare of the devil , and to prevent the apostacy of others ( which are aymed at in this undertaking ) is such an absolute duty , as may not be suspended , out of fear that some who have the sword in their hand should take advantage thereby to abuse their power . . by how much this people are carried out to suffer above many others , and by this fair shew in the flesh are apt to glory in their way , as the only way to life , and that many ( unable or negligent in the tryal of spirits and principles ) are liable to be snared and taken by them ; by so much it seems more necessarie , at this time , to discover the sandie foundation upon which their whole building stands , and how pernitious it will prove to their souls who build thereon , that sathans deep designe in drawing men thereto being unveiled poor weak and unstable souls may better discerne that their glorying in their sufferings , yea in giving their bodies to be burned upon the account of such a foundation , is vain . . lastly , and especially , in as much as the principle contended against , doth not only deny the man christ jesus , and make void his sufferings , death , and blood , with their effects , but that satan hereby would dethrone him , and by this most subtil way of changing himself into an angel of light , would get into the temple of god , and shew himself as god , that he may be worshipped as god ; i account it my dutie ( what ever the effect may be ) to be found faithfull to my dear head the lord jesus christ , in discovering ( according to the measure of light received from him ) this secret and last designe of his and his peoples grand adversarie ; to the end that he may ( through the blessing of the blessed and only potentate upon these weak endeavours ) receive such a blow , that neither he nor his ministers who be transformed as the ministers of righteousness , may proceed any further . thus , dear friends , you have an account of the principal motives which ( after some delay ) have prevailed with me to present these papers to publike view . it 's probable the old enemy , whose strong-hold is here undermined , will rage yet more against me , and be active in the spirits of some to follow me with such language as you may read in the appendix ; but i matter not the judgement of mans day ; the lord who searcheth the heart knows , that the honour of his name , and the undeceiving and saving of precious souls , is more to me then a name among men , yea then my own life . but i beseech you , let no prejudice nor reproaches cast upon me , or this work , hinder you from a serious perusal of it . it 's likely many of you may be as sheep scattered without a shepherd ; and your adversary , who goes about like a roaring lion , will seek all advantages against you ; and his ministers will be ( in this dark hour of temptation ) the more industrious to make merchandise of your souls . oh remember the apostles exhortation , joh. . look to your selves , &c. believe not every spirit , but try the spirits whether they are of god , because many false prophets are gone out into the world . and among all the deceivers that christ foretold should come , there are none more subtil , nor lead into more pernitious wayes , then the leaders and teachers of this people , with whom i have to do . o consider what need you have to be alwaies upon your watch ; take heed , whom and what you hear ; and in a special manner be careful that you bottom upon a right foundation , jesus christ , god and man in union , who in his own person without us , hath wrought a great salvation ; having finished transgression , made an end of sin , abolished condemnation and death for us . and if any man , or an angel from heaven , should not bring this doctrine , and point you unto a crucified and glorified jesus for access to god ; receive him not into your house , neither bid him god speed . neither let it suffice you , thus to behold redemption wrought for you in the person of the mediatour without you , but minde his comming down in spirit into your hearts to manifest this redemption , and to live and work in you as a quickening spirit ; and let it be your care , as to live , so to walk in the spirit . and the lord grant that you being rooted and ●uilt up in him , and stablished in the faith , may henceforth be no more children tossed to and fro , and carried about with every winde of doctrine , by the slight of men , and cunning craftiness whereby they lie in weight to deceive ; but may keep your selves in the love of god , looking for the mercy of our lord jesus christ unto eternal life : so prayes your brother and companion in tribulation , and in the kingdome and patience of jesus christ , j. w. mo. . the day , . here follow two letters from several friends to the author , desiring the publication of this dispute , &c. dear friend and brother , we received yours with the inclosed manuscript , containing a relation of a debate you had with the quakers , an account of the light within , and an appendix : all which we have as we could perused , but yet not so as we intend and desire ; onely did hastily run it over , being willing as many as could conveniently might see it or hear it , before we set upon the transcribing of it , for then it must of necessity lie still a while . and lest we might either discourage , or not comfort you in so good a work ( as we can bless the lord for from our hearts ) by making no return till we have got it writ over ; we thought it meet to give you a few lines from a few of us , so signifie the receipt of it , also our acceptance of it , and hearty agreement with you in it ; and do believe the good hand of the lord was in it , to make your condition a necessity upon you , by his wise-ordering providence , to encounter this strong man in his strong hold ( the light within ) with which this spirit of delusion hath run thorow the dark world , and by it kindled some sparks upon the reliques of old adam , but brought nothing to light of a crucified saviour , nor of the bloud of his cross , by which we have peace with god : but contrariwise , hath reviled us in making mention of this way of peace , rather glorying in their own cross , then in the cross of christ , keeping a catalogue of their own wounds and sufferings , filling all places with prints of them ; but never mention the sufferings , wounds and death of him through whose stripes we are healed ; which hath been to us as another gospel then that which our lord brought to light , and was afterwards preached by his disciples , and glorified in by good paul , when others glorified in the flesh : this is that gospel we have heard and received , ( through the workings of his grace ) how that christ died for our sins according to the scriptures , and that he was buried , and that he rose again the third day according to the scriptures , and ascended far above all the heavens of this creation into heaven it self , there to a ppear before god for us our blessed high-priest , and onely advocate , to whom we desire always to look , that we may not sin against him : this is our kings high-way , in which the way faring man , though a fool , shall not erre . we confess there is a righteousness that is more agreeable unto man , unto which he is more enclined ( as that liquor which this vessel of the natural man had first in it ) we hope without offence we may say ) not onely then this righteousness of christ by faith , but then unrighteousness : and upon this spark may this light fall , and make man to walk in the light of it , but shall never place man again in that garden of gods presence with him , making all things delightful to him , out of which after mans fall god drove him , and hath ever since placed such a guard as shall for ever keep man from coming that way . nay , an as it were in this matter may not be admitted under the administration of the gospel ; nor is there any name given by which we shall be saved but that name which is above all names , unto which all things shall bow : this is the fathers christ , and our jesus , who when he came in the flesh was not ministred unto , but did himself minister , and became a servant : but our god , who also is christs god , hath highly exalted him . this gospel we have never heard nor felt from these folks , but on the contrary derided with scornful expressions , when we have gone about thus to argue any thing with them ; and in stead of words of soberness , in the evidence of scripture-light , we have had such returns as you have met with , as many in this county can evidence clearly for us , as their own papers do for you , under their own hands . nor are we willing to rip up the remembrance of things upon any other account , then if it be the lords will some among them might be reduced , and the lord may give them repentance unto life ; and do hope there may be such a blessing in this labour of yours , god having directed you not to insist upon any thing less then their all , viz. that the light with which every one is enlightned that comes into the world , is not a saving light : this is that which we have believed , but have not had ability to bring it forth in so orderly a way , fit for publick view , as we finde the lord hath enabled you ; but rejoyce to have this opportunity to set to our assent to what the lord hath given forth by you , and further desire you would permit it to the press . and these two things move us to desire this from you : partly , that we have not seen any thing in print that hath met with their master-piece as this doth ; as also the persons undertaking have one way or other had something of disadvantage , as you have hinted in your appendix : nor have they owned those good things in them , which ought to be owned : and we can say we could wish not onely for our selves , but for all that call upon the name of our lord jesus , that our conversations among men might more glorifie our father in heaven . and then the other reason is , inasmuch as the lord hath made you instrumental , and given you utterance for us in this place , where these people ( so far as we can understand ) had their first gathering into a company . and if they may yet hear , or others fear , and that spirit of antichrist discovered , that the lord alone may be exalted , and our glorying may be together in the cross of our lord jesus , whom we may designe to exalt together , though we be made but as a footstool to this end , we have the desire of our hearts . excuse this unintended tedious scribble , and pass by the errata's of it , which are many , and accept of our thankfulness to your for your pains : and we hope we shall not be negligent to acknowledge the grace of god to you in this matter , and continue to present you to the lord in that liberty he hath given us of access to the father through him , in whom we are your faithful brethren , though weak ones , in the faith of him who is the head of all things , and true heir , w. l. j. r. j. s. r. s. mo. the day , . dearly beloved in our lord jesus , having with much satisfaction perused the papers of your dispute at lancaster , with the people called quakers , we desire hereby heartily to bless the lord on your behalf , owning his singular goodness in that his gracious leading in this service of truth , whereby beside your suffering and witness for your holy profession he called you to , we now see the further ends of the father in sending you to that place ; that even there , where as we have heard this people had their first rise in this nation , they should receive so eminent a discovery and foyl ; having also by his good spirit so directed and enabled you to deal with the very spirit and principle , and that with the principal of their party ( then prisoners with you ) whereby that mystery of iniquity , and spirit of antichrist is ( blessed be his name ) very much detected , and that not onely by the uncontrollable evidence of truth from the light of his holy word , but by that arrogant , proud , frothy , raging , ridiculous , vain , erring spirit , so abundantly discovered all along herein from themselves ; which we intreat you for the truths sake to make publike with all speed , that word being worthy to be weighed by you for encouragement , tim. . , . where the apostle prophetically speaking of such corrupt mindes , reprobate concerning the faith , like jannes and jambres resisting the truth , saith ( for encouragement ) they shall proceed no further : for their folly shall be made manifest , as theirs also was : the making manifest of whose folly being the way to stop●t the proceeding and growth , which we are perswaded is as acceptable service as any of the lords servants can engage in ; and the rather , because under the specious pretences of humility , self-denyal , justice , righteousness , moderation , patient suffering , they have abundantly gained ground & reputation to the spreading of their detestable errors , & by their fair words , and feigned speeches , have greatly deceived the hearts of many simple ones ; & more especially in such an evil day as this , wherein the pride , vanity , formality and apostacy of too too many professors of truth has appeared : but we have a long time through grace been enabled to discern their deceivings , and to see through the depth of their cheat , and fully satisfyed that these following scriptures evidently foretel them , and that accordingly they are now sadly manifest to the fulfilling thereof , viz. cor. . , . for such are false apostles , deceitful workers , transforming themselves into the apostles of christ : and no marvel , for satan himself is transformed into an angel of light ; therefore it is no great thing if his ministers be also transformed as the ministers of righteousness : whose end shall be according to their works . matth. . , . and jesus said unto them , take heed that no man deceive you : for many shall come in my name , saying , i am christ , and shall deceive many . and there shall arise false christs and false prophets , and shall shew great signes and wonders , insomuch that if it were possible they shall deceive the very elect . behold , i have told you before . tim. . . now the spirit speaks expresly , that in the later days some shall depart from the saith , giving heed to seducing spirits and doctrines of devils , speaking lyes in hypocrisie , having their consciences seared with a hot iron . pet. . . but there were false prophets also amongst the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction : and many shall follow their pernicious ways , by reason of whom the way of truth shall be evil spoken of . joh. . , , . beloved , believe not every spirit , but try the spirits whether they are of god , because many false prophets are gone out into the world . hereby know ye the spirit of god : 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 : and this is the spirit of antichrist , whereof you have heard that it shall come , and even now already is in the world . joh. , . for many deceivers are entred into the world , who confess not that jesus christ is come in the flesh : this is a deceiver and an antichrist . whosoever transgresseth and abideth not in the doctrine of christ , hath not god , &c. oh how visibly manifest are these scriptures fulfilled in this generation now among us ! who under pretence of christs apostles , ministers of righteousness , angels of god , men immediately inspired with the spirit , in the very state of perfection , crying up christ within , they blaspheme , traduce , deny the man christ jesus the son of god , both in his name , nature , offices , doctrine . how do they introduce another gospel , ministery , spirit , other ordinances , another justification , salvation , resurrection , another heaven , hell , then the scriptures witness to ! nay , how many have called themselves christ the son of god , and have undeniably these characters of the antichristian spirit foretold by john upon them , denying not onely the doctrine of christ , but christ himself to be come in the flesh , under pretence of his being come in their flesh ; and have eminently manifested themselves to be the sons of hymeneus that blasphemer , who said the resurrection was past already , overthrowing the faith of some : which hymenean doctrine was attested not many days since by some of their number , to one of us , in a conference with them , and that before several witnesses , saying , the dead bodies that lie in the graves are not to rise again , neither are we to expect any other resurrection , heaven , hell , judgement , then what is within us , and past upon us here . to whom it was replied , that then their faith and hope was vain , and they were yet in their sins , and in a damnable estate : and why then did they suffer , if the dead rise not ? and that such doctrine undeniably led to sensuality , to eat , drink , and play , &c. wholly razing out all principles both of morality and christianity : which is well known to be their principle , though the cunning among them subtilly gloss it over , knowing what offence it generally gives . oh that the poor deluded sincere among them might see the gulph they are plunged into , and that your endeavour might be blest to the opening their eyes , and undeceiving them . surely if that one scripture was weighed by them , it might be of use , that men may give their bodies to be burnt , and all their goods to the poor , and profit not , and be but as sounding brass and a tinkling cymbal : and that is the principle from which , and the end whereto every work is done , that renders it acceptable . and oh that this may be blest to keep all upright hearts from falling into this ditch . it is the express word of our lord , go not after them , neither follow them . prov. . . cease , my son , to hear the instruction that causeth to erre from the ways of knowledge . surely principles , spirits and doctrines are to be weighed and tryed as well as conversation : and them would these seeming angels appear devils ; for satan can come forth as an angel of light . but how do they rage , and like the waves of the sea foaming out their own shame , when brought to the word for tryal ! which is no small discovery of their spirit : this is one of the tryals god has suffered to come upon his people , as deut. . . to prove whether they will love the lord their god with all their heart and all their soul . how long hath the pope by all his power and policie endeavoured to get the bible from professors , and not prevailed ! but this spiritual antichrist doth it speedily and effectually . but let grace be magnified , that keeps any out of their snares : and let it be seriously laid to heart , that so many are snared and taken in their net . and lastly , since singularity and conversation is so taking to propagate errour , and such damnable errour too ; how should it provoke the children of truth , that prize and would promote it , to press more after an excellent conversation , that the poor world seeing their good works , viz. the humility , love , patience , meekness , zeal , courage , temperance , holiness , wisdom , gravity , may glorifie their heavenly father . and let such a foolish people shame and provoke his people therein at this day , phil. . . and , as you well observe , let the good in them be owned and imitated , and their evil detected and avoided . and that the good lord who has so far guided and blest you herein , may still continue so to do , to the advancement of his glory , and furtherance of truth , as you have designed , and we heartily desire , is and shall be the prayer of your unworthy brethren , fellow●labourers , and companions with you in the faith , kingdom and patience of our lord jesus , j. d. n. s. london this day of the month , the reader is desired ( before he peruse these books ) to amend with his pen these errors and mistakes of the press : smaller errors , as of adding or substracting letters , or mistaking the stops , the sence will somwhat help him in . page . line . after these words , in that day , add neh. . . p. . l. . for u and nshaken , read and unshaken . p. . l. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . for adopted , read adapted . p. . l. , read a law . p. l. . for shall read should . p. . l. . read that he is guiltie . p. . l. . read all things are wrought . p. . l. . add after these words , the word was with god , and the word was god. p. . l. . for thankfulness read faithfulness . p. . l. . read seriously consider . to randolph hunter and thomas hardy , deputy-gaolers of the castle at lancaster , to be by them communica●ed to any who may desire satisfaction concerning the difference between the people called quakers , and j. w. loving ●riends , having peru●ed a paper published and put into the hands of one , or both of you , by the quakers so called ▪ touching a dispute between them and the baptists at lancaster castle , and finding it confused , partial , and in some passages untrue , t●nding to the reproach of truth , and the swallowing up the simple in errors ; for the vindication of the one , and out of tender compassion towards the other , i have given forth the following relation , whereby the sober and unbiassed christian may perceive that i was provoked to the debate , as i am to this account , by the forementioned paper , and the high boastings of some of this people since that meeting . though i have more to say in defence of the truth i plead for , then was mentioned in that debate , yet i only set down such arguments as were then propounded , though here more distinctly and fully then the confusion of that meeting would allow . as for the detecting of their personal carriages , i mention nothing but what was first publikely exprest or acted by them ; & i the rather do it , that they may consider and take shame to themselves , if peradventure god may give them repentance , and that others may be warned to take heed of that spirit that sends forth such bitter and unsavoury fruits : and that the simple and tender-hearted among them may be reclaimed from the error of their way , i have given an additional account of the light in every man , shewing ( according to my measure received from the lord ) what it is , and the utmost use of it ; with a particular explication of several scriptures , especially john . . furthermore , if any of them shall yet persist to maintain their errors , here you will find an offer further to debate the difference betwixt us before any person in the commission of peace . lastly , l●st any should account me an enemy to every thing this people hold and practice , & thereupon should trample upon that which is good and commendable , together with their errors , here is an account of several particulars allowable in them , for which i am ready to suffer as well as they . if the whole seem too tedious for your perusal ( which indeed is much larger then was first intended ) by the marginal notes you are directed to the several branches of the discourse , and so you may either read all , or that part wherein you chiefly desire satisfaction . ●o . wigan . d m. . d. . a true relation of the occasion and manner of a debate held in the castle at lancaster , the th day of the first month ( vulgo march ) - . between j. w. and george fox , john stubs , and many others of the people called quakers , about the light within . together with true copies of divers letters and other writings which passed between them and me . also an additional account of the light that is in every man , shewing what it is , what it can do , and what it cannot do ; wherein henry wood and others may find that which answers their queries . having been prisoner at the aforesaid place divers weeks , upon the . of the th month ( commonly called february ) i was put into a chamber near unto many of the aforesaid people , being also prisoners ; their way and mine leading through a common hall , we passed by one another peaceably about . dayes , viz. till the th day of the next month ; upon which day one thomas curwen said unto me ( as i quietly passed through the hall ) friend , leave off thy deceiving the people ; thou art a deceiver . my answer was mild , to this purpose ; saist thou so ; consider well what thou hast said , and whether thou canst make good thy word , and tell me as i come back , whom i have deceived , or wherewith i have deceived any , or how thou canst prove me a deceiver ? as i turned from him , he further uttered these words , thou teachest the way , and knowest it not thy self . by which i supposed he would have made good his assertion , viz. that i was a deceiver . at my return i told him , and some other of his friends , that i looked upon his censure to be very rash and g●oundless , and that little of truth would be found in his saying , that i taught the way , and knew it not my self ; inasmuch as it is not possible for any man to teach that which he knoweth not . but instead of proving what he had said , he passed more censures upon me , as , that i was a stranger , and that he knew my voi●e to be voice of a stranger . likewise william wilson , another of them , used some harsh expressions towards me , i having said , they neglected some ordinances of christ , as baptism , and breaking of bread : he told me i upheld beggarly rudiments : so i left them , and went to my chamber . the same day towards evening a letter was brought to me by one of these people , subscribed with the name of tho. c●rwen , a true copy whereof followeth . friend , john wiggans , whereas thou was offended because i called thee a deceiver , and said thou teached the way to others , and knew'st it not thy self : although the words seem to be improper to thee , yet thou maist read how the apostle said , some preached christ who was the way , the truth and the life , and yet such who so preached him , knew him not , but were , alse apostles , transforming themselves as the ministers of righteousness . and now i would have thee mind , whether thou thy self be not in their footsteps who thus preached christ , and so a dec●iver : and answer me these queries as followeth . . whether thy way never fell ? . where be all the daubers ? . whether all the ministers of adams house in the fall , daubed not with untempered morter ? . whether or no while a man 's upon the earth , he shall be made free from the body of sin and death , while he is on this side the grave ? . and whether christ doth enlighten every man that comes into the world with a saving light ? . whether is bread and wine , christ the substance ? . and how long hast thou taken bread and wine in remembrance of christs death till he come ? . and whether or no when he is come , thou wilt take it in remembrance of him ? . and which is the nearest , to take a thing in remembrance of his de●th , or to come into his death ? . and whether or no thou thinkest to come any nearer to christ , than to take bread and water in remembrance of him ? . and whether or no dost thou think to come any nearer to christs death , than to take bread and wine in remembrance of his death , and so keep alive in the old nature ? and is not this the deceiver ? . hast thou known the death , the pangs and the sorrow ? and art thou become a fool for christs sake ? and is the wisdom of the world foolishness to thee ? and in what place buriest thou thy own ? . and how comes thou to receive that which is foolishness to the world ? and how wast thou wakened out of sleep ? and when did the grave open ? and when did the prisoner shew himself forth ? . and when did the tongue of the dumb sing ? . and when was the tongue of the first-born silent ? . and when wast thou come to thy wits end ? . and how often hast thou watered thy couch ? . and what is the tongue of the learned ? . and what is the gray hairs ? . and what is it that antichrist and the false prophets r●vened from ? and where was it ? . and when did the keeper of the house tremble , and the strong man bow himself ? . and hast thou the same power and spirit to baptize , and give bread and wine , as the apostles had ? and hast thou heard the voice of christ , as they did ? . and seeing thou takest offence at me because i called thee a deceiver , what is the true way , and where is it ? and whether all mankind be enlightened by it ? and whether it be in man , or out ? . and whether or no thou hast seen it , or heard it , or heard the voice of god , or seen his shape ? answer me these queries in a scripture way , in writing , and bring forth thy deeds to the light , or else i do intend to stick a copy of them on the door to morrow . from thy friend , thomas curwen . . m. . d ▪ / . directed , for john wiggans , these . having perused this letter , and perceiving the advantage that was sought by limiting so short a time for the answering his queries , and by threatning to stick a copy of them upon the door the next day , if they were not answered ; tho most of the queries were frivolous , and matters of more weight were under my consideration , yet lest my silence should occasion boasting , to which they are very propense , i presently drew up the answer following to that query which concerns the foundation of most of their mistakes , viz. the light within . thomas curwen , i received a paper ( a few hours ago ) subscribed with thy name , wherein thou ( or some one for thee ) writes that i was offended because thou calledst me a deceiver ; and saidst , i taught the way to others , and knew it not my self ; it becomes persons that say they have received the annointing from the holy one , even the same spirit that was in the prophets and apostles , and gave forth the holy scriptures , always to speak forth the words of truth and soberness : when thou calledst me a deceiver , i did not say i was offended , nor did i give cause for thee to mention this word in thy paper : but this i demanded of thee , and do still , that thou make it to appear whom i have deceived , or wherewith i have deceived any , or else there will be little of truth or soberness found in thy saying . and as for thy saying i taught the way to others , and knew it not my self , by which thou wouldst have proved me a deceiver , it will be hard for thee or any of thy friends to find truth in it ; for no man can teach others to know that which he himself knows not ; and therefore i say ( as thou writest ) thy words are at best improper . and whereas thou writest that i may read how the apostle said some preached christ who was the way , the truth and the life , and yet such who so preached him , knew him not , but were false apostles , transforming themselves as the ministers of righteousness ; i would have thee soberly to consider whether thou hast dealt truly and faithfully with the apostle in relating his own words : and tell me where thou readest , that the apostle said , that some preached christ who was the way , the truth and life , and yet knew him not ? it 's true , the apostle speaks of false apostles , deceitful workers , transforming themselves into the apostles of christ ; but these preached not the true christ , the way , the truth and the life , but as the ministers of satan , they rather taught another jesus , and another gospel than the apostles had taught ; and as i am willing to take a ●aution from thee , or any other man that gives it in love and meekness , so i would have thee and the rest of thy friends , in fear and meekness to consider , whether ye set not up another christ than the apostle preached . as for thy queries , i shall not satisfie thee , or any other queriest to answer their questions , which tend rather to strife than edification , though i have in readiness to answer thee or any other man that shall in love ask me a reason of the hope that is in me : and though i think it not meet at this time to answer all thy queries , yet whereas thou askest ? whether christ doth not enlighten every man that comes into the world with a saving light ? i answer , that the light wherewith every man is lighted * that comes into the world , is not a saving light ; and this i shall ( through the strength of christ ) be ready to maintain against thee , or any of thy friends who hold the contrary , where , and when a meeting may be had in a peaceable and quiet way , and before compe●ent witnesses . as for thy threatning to stick thy paper upon the door , i value it not , but would have thee seriously to consider , whether that expression proceeded from the holy spirit . this is all at present from thy friend , jo. wigan . . m. d. - . a second letter from tho. curwen . the next morning being the sixt day of the first month , the following letter was brought to my hand , with this inscription , for john wigans . john wigans , whereas i sent thee a few queries to answer , but thou seemes to have slighted , and passed by all except one , that is to say the first querie , whether christ doth enlighten every man that comes into the world with a saving light . and thy answer is , that every man which comes into the world is not inlightned with a saving light . and this thou will maintain against me , or any of my friends , who hold the contrary , when , and where a meeting may he had in a peaceable way , before competent witnesses , and this is to let thee understand , that i , and some of my friends with me , if the lord will , doth intend to give thee a visit tomorrow , about the first hour , or second , in thy chamber to treate about this above mentioned both with thee , and all who is of thy ju●gment , that may come to thee : but yet i let thee know , this cannot serve for all my queries , for i intend to set the paper upon the dore according to my word . from thy friend thomas curwen . this sixth day of the first month. according to his word his queries were the same day set upon the hall door , though he had no regard to make good his word concerning me , nor yet to clear himself from the wrong done to the apostle , who no where useth such words as he fathers upon him . in the evening therefore of the same day i writ the following answer to his second letter . thomas curwen , in thy seccond paper which was brought to my hands this day , whether with a purpose to disturb is best known to thy self . thou dost not make good thy word , spoken concerning me , nor yet acknowledg thy mistake therein , nor the abuse done by thee to the apostle , however i am more inclined to passe by the weaknesses of others , then by multiplying words ( as were easie upon such an advantage ) to occasion more strife . thou tels me that . thou and some of thy friends , do intend to give me a visit to morrow , about the first , or seccond hour in my chamber to treat about the fift querie : i am willing to meet thee and any of thy friends , to treat ( in a spirit of love and meekness ) about the said point ; and after that about any other wherein we differ , but thou art mistaken , if thou thinkest that i shall leave it to thee to appoint time , and place at thy pleasure , and therefore thou wast over confident ( to say no more of it ) to nominate my chamber , the day , and hour , except i had invited thee , or agreed thereto ; know therefore that i take no notice of , nor shall i observe any meeting , till upon discourse with thee , or some of thy friends , we have mutually agreed about a place , and such a day as my friends can come upon , to morrow they cannot , when this is done , bring whom thou wilt , for truth ( which we all pretend to seek after ) neither fears multitudes , nor great words , as for thy setting ●hy paper upon the door , thou hadst done some right , if thou hadst set my letter by it , but thy practice doth favour ( in several circumstances ) of a fleshly spirit ( as i can shew at better leisure ) and will reflect more upon thy self , and friends , then where thou didst intend it ; and if i be disposed that way , it will not be difficult to answer thee in thy own kind ; but god hath called us to peace , and i am taught to study to live peaceably with all men , and further then i am provoked to appear in the defence of truth , shall endeavour to leave off contention before it be medled with , prov. . . nor do i intend hereafter to spend much time in answering thy jangling letters . from thy friend john wigan . . m d. - . the next day being the seventh day of the month in the afternoon , thomas curwen and william wilson came to my chamber , and urged me to nominate a time and place for the intended meeting ; and withall ; did break forth into many heavy censures against me , in such a magisterial way ( as john coward then present can witness ) that i was forced twice , or thrice to intreat them to leave my chamber , telling them that i would appoint no meeting with them , but with some others of their company , whom i jugded to be more sober men , at last they left me , saying , if i did not appoint a time , they would take it for granted that i durst not meet . being thus provoked to a meeting , in the evening of the same d●y i writ the following paper , and sent for richard cubhan , and richard johnson to agree with them upon a day , and place , and upon the matter , therein contanied . thomas curwen , i am willing to meet ( thee , and thy friends in the hall neer thy chambe● ( if the lord permit ) upon the next fift day , about the third hour ( vulgo nine of the clock ) and there shall endeavour ( by the lords assistance ) to maintain , that the light that is in every man that comes into the world , is not a saving light , or , that christ doth not enlighten every man that comet into the world with a saving light . . provided , that whatever is asserted by any man , be proved by the scriptures ; and that nothing be determined but according to the scriptures . . that the meeting may be peaceable and quiet without rayling , or reproachful speeches , and that the whole debate may be carried on in a spirit of love and meeknese . . that the meeting may be orderly , aod without confusion , that is that one may have as much time allowed him to speak in , as another , and that but one speak at once , and that none disturb him that is speaking . . that the meeting continue three hours and no longer , or at most not to exceed four hours , because of the occasion o● friends afterwards . if these be consented unto , let him that is appointed to treat with me , subscribe his name to a true copy of this , and send it to thy friend , jo. wigan . m. d. - . the above-written i sent by richard cubhan and richard johnson , to be considered by them , and the rest of their friends : they not agreeing to every thing therein , the next morning sent up a paper , a copy whereof followeth . john vvigan , i and my friends are willing to meet ▪ thee and thine in the hall near our chamber ( if the lord permit ) upon the next fift day , about the ninth hour in the fore part of the day , and there shall be ready to give thee a meeting according to thy own appointment , and to hear thy assertion , as thou hast said thou wilt maintain either against me or any of my friends , that is to say , that christ doth not lighten every man that comes into the world with a saving light : . provided , that what ever is asserted by any man , be proved by the scriptures , and that nothing be determined but according to the scriptures . that the meeting may be peaceable and quiet ; and that the whole debate may be carried in the spirit of love and meekness . that the meeting may be orderly , and without con●usion , ( that is ) that every one may have convenient time to speak ; for we cannot limit any . . that the meeting be not limited to an hour , but as either side hath freedom to pass away . from thy friend , thomas curwen . m. d. - . though this paper differ from that which i sent to them , in several considerable points , yet lest they should have any occasion to say ( as i heard some gave out ) that i durst not meet them , i assented to their paper , and the same day sent another writing , a copy whereof followeth . thomas curwen , i am willing to meet thee and thy friends in the hall near thy chamber ( if the lord permit ) upon the next fift day , about the third hour , ( or as thou writest , about the ninth hour in the fore-part of the day ) and there shall give you a meeting , being earnestly urged by thee and thy friends yesterday in my chamber to appoint time and place , and there shall endeavour ( in the strength of the lord ) to maintain this assertion , viz. christ doth not lighten every man that comes into the world with a saving light , against any that hold the contrary . . provided that what ever is asserted by any man , be proved by the scriptures , and that nothing be determined but according to the scriptures . . that the meeting may be peaceable and quiet , that the whole debate may be carried on in a spirit of love and meekness . and whereas i had in my former paper , put in these words , without railing or reproachful speeches , i am content they be left out , hoping the thing will be observed . . that the meeting may be orderly and without confusion , that is , that every one may have convenient time to speak , and that none be limited : and i added in my former paper , that but one speak at once , and that none disturb him that is speaking , which i desire may be obseeved . , that the meeting be not lim●ed to an hour , but as either side hath freedom to pass away . from thy friend , jo. vvigan . m. d. - . the day appointed being come ; and the judges coming into the town the same day , the gaoler prevented our meeting . whereupon another day was agreed upon , and the writing following subscribed . the meeting above-mentioned being disappointed by the gaoler● , we are agreed on both parties , that it be the first morning after the judges go from this town , about the time above said . jo. wigan , thomas curwen : upon the seventeenth day , ( the judges being gone the day before ) we met in the place appointed , where i briefly declared the occasion and end of the meeting , also the four pa●ticulars agreed upon for the manner of the debate , and then propounded the assertion , which i was to maintain , viz. christ doth not lighten every man that comes into the world with a saving light ; and desired to know who held the contrary , viz. that christ doth lighten every man that comes into the world with a saving light , for against such had i undertaken to maintain my assertion . john stubs answered , i hold the contrary , viz : that christ doth ligthen every man that comes into the world with a saving light : before i could enter upon the proof of my assertion . richard cubhan stands up , and would have altered the state of the question , requiring me to prove that which i had writ in my first letter to thomas curwe● , namely , that the light wherewith every man is lighted that comes into the world , is not a saving light. this i told him i owned , and should be ready to make good when we had debated the other , which we were agreed upon , as appeared by their own paper . with much ado he was perswaded , and i proceeded to proof , premising first , that the question was not , whether there be some light in every man that comes into the world ; nor , whether christ doth lighten true believers with a saving light , forasmuch as i denied not , but did affirm , that there was some light in every man that comes into the world , and that true believers are lighted with a saving light ; but that which i had undertaken to prove by the scriptures , was , that christ doth not lighten every man that comes into the world with a saving light . my first argument was laid down thus . christ lightneth no man with a saving light , but by his spirit . but christ doth not give his spirit to every man that comes into the world : therefore he doth not lighten every man that comes into the world with a saving light . the first proposition is clear from the great ; promise of the new covenant . isa . . . as for me , this is my covenant with them , saith the lord , my spirit that is upon thee , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed saith the lord , from henceforth & for ever . and from the promise of christ , john . , . and i will pray the father , & he shall give you another comforter , that he may abide with you for ever , even the spirit of truth , &c. and from the end of his giving the spirit , namely , to be a spirit of wisdom and revelation unto them , for the acknowledgement of christ , & to enlighten the eyes of their understanding , that they might know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints , eph. . , . and to lead them into all truth , john . . howbeit , when the spirit of truth is come , he will guide you into all truth . neither is there any other way by which christ doth infuse a saving light into any man , but by his spirit , cor. . , , . but god hath revealed them unto us by his spirit , for his spirit searcheth all things , yea the deep things of god , even so the things of god knoweth no man but the spirit of god. now we have received , not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god. it is onely by the unction of the spirit received from christ , and no other way that men come to see and know these things , john . . but ye have an un●tion from the holy ●nd , and ye know all things . the assumption is proved from jud. . some are natural , not having the spirit ; and from john . . even the spirit of truth whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , for he dwelleth with you , and shall be in you . and from rom. . . but ye are not in the flesh , but in the spirit , if so be that the spirit of god dwell in you . now if any man have not the spirit of christ , he is none of his . from all which scriptures it is evident , that some have not the spirit of christ . many other testimonies i had to produce for the further clearing of this proposition , viz. that christ doth not give his spirit to every man that comes into the world . but here john stubbs began to answer , not denying either proposition , but as disliking the proof of the assumption , he spake to that scripture , jude . and said , those that had not the spirit were such as had gone in the way of cain , who had not obeyed , but resisted the spirit ; and so lost it . where by the way it may be observed . that when a scripture pincheth them , they will not stick to give a meaning of it , and such a one as may best suit their purpose . but , i replied , that it could not be that those ever had the spirit of christ , because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sensual or natural , for the same word is so rendered , cor. . . who never had the spirit , but are opposed to the spiritual or regenerate man , ver . . and therefore it is said , the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned ; but the spiritual man discerneth all things . now the reason why one discerneth , and the other cannot , is because one , viz. the spiritual man hath received the spirit ; the other , viz. the nat●ral man hath not the spirit , as appears cor. . , , . to this purpose , as far as i can remember , was my reply . and now , ( notwithstanding our agreement that the debate might be orderly , and without confusion , and my desire that but one might speak at once ) great disorder began ; for whereas i expected to have reasoned with one , or at least but one at once , divers took liberty to speak one after another , and sometimes many at once , running from the matter in hand , to other points , and many asking new questions , that it was hard for me to get convenient time to speak . besides , they were so obstreporous , especially george fox and margret fell ( as many can testifie ) that they seemed to some ( when not able to elude the plain scriptures brought for the proof of the assertion ) yet resolved to word it for victory . george fox coming in about the time i was replying to john stubbs , gets up to a seat with one foot , and to the table with the other , whereas i and others were standing on the ground about the table , he did not at all take off the strength of those scriptures alledged by me , but his endeavour was to prove , that every man that comes into the world hath the spirit of christ ; in the management whereof he used many under valuing and taunting expressions towards me , and several times went from the table with these words , the least , or meanest babe will answer thee ; as if the presence of their leader , or rather misleader , was not needful ; and which is yet worse , he did miserably wrest and abuse several scriptures , which he would have forced to have spoken in his dialect , calling upon the people for attention , as if his work had been more to preach to them , than to answer my arguments ; as many of the scritures made use of by him , as i ca● recollect , i shall give an account of , as also of my answers . that which he would have made out , was , that every man that comes into the world , even wicked men have the spirit of christ , one screpture alledged by him , or some other was . cor. . . the manifestation of the spirit is given to every man to profit withall . my answer was , that the persons there writen to by the apostle , were members of the church of god , which was at cori●th , which were sanctified in christ jesus , called to be saints cap. . . and that if every one of these had some manifestation of the spirit , it will not follow , that every man that comes into the world hath either the manifestation of the spirit , or the spirit it self , and that the apostle speaks not of every man that comes into the world , but only of every man that by one spirit was baptized in to one body , and had been made to drink into one spirit , is very evident from the whole scope of that chapter , and especially from the . ver . for by one spirit we were all baptized into one body , whether we be jewes or gentiles , whether we be bond or free , and have been all made to drink into one spirit , and ver . now ye are the body of christ , and members in particular . the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same manner in the chap. . every man taketh before other his own supper , that is not every man that comes into the world , but every man of you who come together into one place ver . . so that this scripture concludes nothing for their purpose . another scripture brought to prove his assertion was neh. . . where it is said that god gave his good spirit to instruct the israelites . ans . . israel was gods church , his chosen peculiar people . ex. . . and if he did give his good spirit to them , it will not thence follow , that he gave it to all other nations , even to every man that comes into the world , the scripture is expresse that he dealt not with any nation as with jacob and israel . psal . . . . he sheweth his word unto jacob , his statutes and his judgments to israel . he hath not dealt so with any nation , and as for his judgments they have not known them , and therefore , he gave not his good spirit to any other nation , for if they had had the unction of his spirit , it would have shewed them his word , and made known his judgments unto them , joh. . . . though it be said he gave them his good spirit , it will not follow that every particular , or individual israelite had this good spirit , but only such as were israelites indeed , joh. . . such as were jewes inwardly rom. . . . and were born after the spirit , gal. . . all are not israel that are of israel , rom. . . and to such only that saying in neh. . . must be referred , thus moses had that good spirit , and god promiseth to take off the spirit which was upon him , and put upon the seventy elders , numb . . . thus joshua was a man in whom was the spirit , numb . . . and had another spirit then many others had , and was fitted thereby for the conduct of the congregation , numb . . . and if this scripture neh. . . will not prove that every particular israelite had the spirit , much less will it prove that every man that comes into the world hath the spirit of christ . a third scripture alledeged , isa . . . and acts . where it is said , the people rebelled , vexed , resisted the holy spirit , hence they would conclude that wicked men , have the spirit of christ . ans . though it be true that believers , who because they are sons , have the spirit of the son sent forth into their hearts , gal. . . may and oft do grieve the spirit , eph. . . yet all that do vex and resist the spirit have it not ; for christ saith plainly joh. . . the world cannot receive him , therefore hath him not , yet the world do vex and resist the spirit of god , speaking in the prophets , apostles , or other servants of god , by slighting , and rejecting , their reproofes , exhortations or counsels , or by undervalluing and not regarding the wonderous works of god wrought by the power of his spirit ; thus when stephen saith , ye do resist the holy ghost , it was the spirit in him by which he spake , compared acts. . . and they were not able to resist the wisdom and the spirit by which he spake . in like manner they had resisted the spirit in the prophets , which of the prophets have not your fathers persecuted , &c. ver . . thus when the mighty power of god was put forth in signs and miracles in egipt , and the wilderness , numb . . . . and they believed not his spirit , ( not in themselves ) but put forth in those mighty works , and speaking in joshua , and other faithful witnesses for god in that day ; thus the spirit of god was vexed in noah , and lot , by the wickedness of the old world , and of sodom , gen. . ▪ pet. . . . and not in the wicked , who being strangers , and without god in the world , were not the habitation of god through the spirit , ep. . . ▪ a fourth scripture was urged joh. . , . but if i depart , i will send him , ( viz. the comforter ] unto you , and when he is come , he will reprove the world of sin &c. therefore say they , he must needs be in the world , and in every man that comes into the world . ans . . by this promise which christ makes to send the holy ghost after his departure , it is evident enough that this scripture can be no proof of their assertion , to wit , that every man that comes into the world hath the holy ghost ; for if every man had him when he came into the world , what need was there he should be sent to them , after christs ascention , nay rather , this shews they had him not before he was sent , and so not till● after christs departure , which destroyes their opinion . . but seccondly this promise is made particularly to the disciples of christ , ( i will send him unto you ) and not to the world . . as for that saying , when he is come , he shall reprove the world of sin &c. admit it were granted ( as it is not ) that when he came , he was within every man reproving him , this would contribute nothing to the proof of their assertion , for then he would only be in every man after christs ascention , not in every man that comes into the world since the fall , or since christs manifestation in the flesh , which is the point they should prove . but further i say , that when the holy ghost ( according to the promise ) was poured out upon the disciples , he so mightily wrought in them , and by them , in bearing witness to the resurrection of christ , acts. . . and in doing many wonders and signs , ver . . that the world was hereby justly reproved , and yet the holy ghost was not poured out upon all flesh , ( that is as was urged upon all mankind ) or every individual man , but only upon such as were thereby enabled to repent and believe , acts . . . then peter said unto them , repent , and be baptized every one of you , in the name of jesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost , for the promise is unto you and your children , and to all that are a far off , even as many as the lord our god shall call , and jo. . . he that believeth on me , as the scripture hath said , out of his belly shall flow rivers of living water . but this spake he of the spirit , which they that believe on him should receive , for the holy ghost was not yet given , because that jesus was not yet glorified ; so that it is apparent in several respects , that this scripture proves not their assertion . further it was said that balaam was a wicked man , and yet he had the spirit of god , and saw the starr of jacob , numb . . therefore every man that comes into the world , hath the spirit of christ . ans . it is one thing to have the spirit of the son , which is the great promise of the new covenant . isa . . . dwelling in a man , tim. . . and another thing to have the spirit of god come upon a man at some particular time , and for some particular work , thus it was with balaam , and thus with saul , and his messengers , sam . . . . but this proves not that every man that comes into the world , hath the sprit of christ , for the scripture doth not say , that these men had the spirit of god before it came upon them ; only these scriptures do shew that god can , and sometimes doth by the power of his spirit , impress upon a wicked man , and make him to declare some future glorious things for his own praise , and his peoples comfort , as dan. . . . . joh. . . . may be seen , neither is it said in that place numb . . . ( that balaam saw the starr of jacob , but i shall see him , but not now , i shall behold him , but not nigh ; but when every eye shall see him rev. . . but it will not follow hence , that he had the faith of job to see him his redeemer job . . . nor the spirit of the mediator , the man christ jesus , tim. . which only dwels in believers , tim. . . that good thing which was committed unto thee , keep by the holy ghost , which dwelleth in us ; no more then the angel of the lord that spake in the asse with mans voyce , numb . . pet. . . dwelt in the asse , though that is utterly false which this people hath published in their paper , viz. that he was a baptist , which said that balaam had no more spirit then his horse . some of them asked what was that which caused judas to bring the money again ; and made him repent , implying ( as i apprehend them ) that it must needs be the spirit of christ . ans . there is a light and law in every man that convinces and reproves of sin , ( except of not believing in christ ) rom. . . for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their concscience also bearing witness , and their thoughts the mean while accusing , or excusing one another ; and this made judas bring the money again &c. but this light , or law , in every man is not the spirit of christ mentioned joh. . . . which was promised to be sent to reprove , or convince the world of the sin of not believing in christ &c. for he was not come while as christ was not ascended , john . . . but of this light , and law in every man , i shall speak more , after the rest of my arguments to prove my assertions , are laid down . by these briefe answers , it may appear with what little success these scriptures were brought , to prove that every man , even the wicked and unregenerate , have the spirit of christ , and that notwithstanding all that was said , the plain and positive scriptures , brought brought by me , to prove the contrary , viz. that all men have not the spirit of christ , do remain firm ●and ●nshaken ▪ there being nothing more plain than christ's own words , john . . that the world cannot receive the spirit of truth . and the apostles , rom. . . jude . that some are in the flesh , are sensual , not having the spirit of christ . as i could get liberty , other arguments were propounded for the proof of that which i had undertaken to make good , viz. that christ doth not lighten every man that comes into the world with a saving light , which are as follow ; though in that confused assembly they could not be so orderly , and with that enlargement urged , as they are here set down . whom christ enlightens with a saving light into their hearts , he causeth the light of the glorious gospel of christ to shine , to give the knowledge of the glory of god in the face of jesus christ , according to the testimony of paul , cor. . . for god who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of god in the face of jesus christ . he brings life and immortality to light through the gospel , tim. . . and he doth no otherwayes manifest the grace of god , our reconciliation , peace and salvation , but by the light of the glorious gospel shining in our hearts ; and he that wants this gospel-light , hath no saving-light , but is lost , cor. . . but if our gospel be hid , it is hid to them that are lost . but christ doth not cause this light of the glorious gospel to shine in the heart of every man that comes into the world , for the gospel is hid to some , and the light of it doth not shine in their hearts , as the scripture testifies , cor. . , . but if our gospel be hid , it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them which believe not , lest the light of the glorious gospel of christ who is the image of god , should shine unto them . therefore christ doth not enlighten every one : that comes into the world , with a saving light . whom christ enlighteneth with a saving light , to them is given an understanding to know the father , john . — ye have known the father . and the son , john . . and we know the son of god is come , and hath given us an understanding that we may know him that is true , and the spirit ; john . . even the spirit of truth whom the world cannot receive , because it seeth him not , neither knoweth him ; but ye know him , &c. and the things that are freely given them of god , cor. . , . but god hath revealed them uuto us by his spirit — now we have received not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god. so matth. . . he answered and said unto them , ( viz. his disciples ) because it is given unto you to know the myst●ries of the kingdom of heaven , but to them it is not given . that light only is saving which discovers these things ; to which agrees that saying of christ , john . . and this is life eternal , that they might know thee the only true god , and jesus christ whom thou hast sent . but there are some who know not the father nor the son , john . . and these things will they do unto you , because they have not known the father nor me , matth. . . no man knoweth the son but the father , neither knoweth any man the father save the son , and he to whomsoever the son will reveal him . nor the spirit , john . . even the spirit of truth whom the world cannot receive , because it seeth him not ; neither knoweth him , nor the things of the spirit , cor. . . but the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned . they have not the spirit , as was proved before , therefore they cannot discern spiritual things ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) spiritually . yea further , they cannot discern nor know these things , because their understanding is darkned , ephes . . . and as to these things , they are meer darkness , ephes . . . yea , the light that is in them , is darkness , according to the words of christ , matth. . . if therefore the light that is in thee be darkness , how great is that darkness ? and christ himself gives another reason why they cannot know these things , matth. the . & the th , because it is not given to them ; it is given to you to know the mysteries of the kingdom of heaven , but to them it is not given . and in matth . . he tells us plainly it is because they are hid from them . and at that time jesus answered and said , i thank thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . therefore christ doth not lighten every man that comes into the world with a saving light . to such as christ enlightens with a saving light , he also gives a spiritual life , such he quickens , regenerates , and makes new creatures , such as the light is , such is the life in men , joh. . . and the life was the light of men : if the light be saving , that is , effectually and eventually saving , it quickens and regenerates , and makes a new creature , according to that in cor. . . but we all with open face beholding as in a glass the glory of the lord , are changed into the same image from glory to glory ; as by the spirit of the lord this saving light and life and given together , as john . . thou spake jesus again unto them , saying , i am the light of the world , he that followeth me shall not walk in darkness , but shall have the light of life : a man cannot have a saving light to see the kingdom of god , except he be born again , john . . jesus answered and said unto him , verily , verily i say unto thee , except a m●n be born again , he cannot see the kingdom of god. and hence it is that christ is a live-making spirit , cor. . . because who soever is enlightened with a saving light , is also quickened , together with christ , eph. , . you hath he quickened , &c , even when ye were dead in sins , hath he quickened us together with christ . but christ doth not quicken and regenerate every man that comes into the world , every one is not a new creature , some are born of the flesh , john . . and are in the flesh . rom. . . so then they that are in the flesh cannot please god ; some are dead in sin , wherein they walk according to the course of this world , eph. . , . and have not life , john . . — he that hath not the son , hath not life ; yea , some do dye in their sins , john . . i said therefore unto you , that ye shall dye in your sins ; for if ye believe not that i am he , ye shall dye in your sins . therefore christ doth not lighten every man that comes into the world with a saving light . whom christ enlightens with a saving light , to them he also gives faith ; the words of christ are plain , john . . i am come a light into the world , that whosoever believeth on me , should not abide in darkness : mark , where there is no faith , there is an abiding in darkness , and so no saving light ; faith is the organ of the soul , to receive and let in a saving light : an unbelieving soul is a dark and ignorant soul ; hence it is that christ who is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the beginner of faith , heb. . ▪ when he gives his spirit to illuminate the understanding , and to fill the soul with his marvellous light , he doth also by the same spirit give and work faith , ( for it is his gift , eph. . . ) whereby the soul is capacitated to receive him as a glorious light to dwell in the heart . and thus christ by his spirit and faith , and no other way , dwells in the heart , irradiating the whole soul with the bright beams of his glorious light , according to these scriptures . john . , . i will pray the father , and he shall give you another comforter , that he may abide with you for ever ; but ye know him , for he dwelleth with you , and shall be in you . eph. . . in whom you also are builded together for an habitation of god through the spirit : eph. . . that christ may dwell in your hearts by faith . but every man that comes into the world hath not faith , thes . . . for all men have not faith ; none believe but such as are ordained to eternal life , acts . . and as many as were ordained to eternal life , believed . none can come to ( or believe on ) christ , but such as the father draws , john . . no man can come to me except the father which sent me , draw him ; nor hath every man that comes into the world , christ dwelling in him , some are without him , eph. . . that at that time ( viz. when they were gentiles in the flesh ) ye were without christ in the world : some have him not , john . . he that hath not the son , hath not life in a word , beleevers only have christ dwelling in them , john . . he that eateth my flesh , and drinketh my blood , dwelleth in me , and i in him . therefore christ doth not enlighten every man that comes into the world with a saving light. to these last arguments i remember not any thing brought by way of answer to weaken any one proof , but that which was their last and chiefest refuge , was that text john . . that was the true light which lighteth every man that comes into the world , as if the bare urging , or rather wresting of this one scripture , were sufficient to overthrow all that i had said ; for , is not he the true light , say they ? and is not he a saving light ? and doth not he lighten every man that comes into the world ? as i was replying to this scripture , divers of them took liberty to pass many heavy censures upon me , which ( before i speak to that scripture ) i shall here set down , that the spirit by which they are acted , may better be discerned . margaret fell said , thou art a miserable creature . james brown with great fierceness , thou art an enemy of god. thomas davenport said , ( but very mildly ) thou hast denyed christ to day . richard cubhan said , thou hast denyed the lord that bought thee ; and would undertake to prove that i was one of those false prophets mentioned peter . . and so the meeting ended . since which time i have also met with many harsh censures and reproaches : the caoler told me margaret fell said i had spoken many blasphemies . george fox said , thou art not a rationable man ( that was his own word . ) john baley a youth in the town , said , the eternal judgements of god will fall upon thee , and burn thee up as chaff ; thou art worse than a drunkard . james park in my own chamber said with great vehemency , thou art a lyar , and a deceiver , and the curse of god will be upon thee in thy bed-chamber , and closet , and where-ever thou goest , and thou suffers as an evil doer : and afterwards sent me a paper with his name subscribed , wherein he hath these expressions ; — john wigans , thou full of subtilty , thou enemy of the light of righteousness , christ jesus , wilt thou not cease to pervert the right way of god , the path of life ? thou art from the doore , thou art a thief and a robber , thou art a blind guide ; thou monster ; thou strange birth of the flesh ; thou conceive● chaffe , thou brings forth iniquity , and drinks it up ; thou foolish builder , and despiser of the light , the true light ; thou art in the darkness of thy clouded understanding , contemning the son of god , and setting at nought the love of god to the world ; thou art a doing despite to the true light , and the spirit of grace , accounting it an unholy thing ; thou art a blind leader of the blind in the ditch , keeping people in the fall , and in the ditch ; wo unto thee , thou suffers as an evil doer . henry wood in a letter to evan price , calls me his priest ; with much more of this kind of language ( which i forbear to mention ) have i been followed from day to day . my answer to these great swelling words of vanity , is , that i am taught not to strive , but to be gentle to all men , tim. . and that i have otherwise learned christ , than to render railing for railing , pet. . . yet may i not say to them ( as once christ did to his disciples ) ye know not of what spirit ye are . are these the fruits of the spirit of christ ? let them shew if they can , where it is written , that he , or any acted by his spirit , called men , even the worst of his enemies , monsters , or strange birth of the flesh ; or where he ever spake an untruth , or falsly accused any ; yet thus they deal with me ; for besides that they are not able to prove me a thief , a robber , a deceiver — it is utterly false that i am any mans priest , or that i suffer as an evil doer ; which thing nevertheless they positively assert ; but i am moved with compassion towards them , and shall not further insist upon these things , for i pass not for mans day , my judgement is with the lord in this matter , and i am also perswaded the lord will in due time rebuke every evil spirit , whereby some simple-hearted ones may ( for a time ) be ensnared and led captive by him at his will ; onely here it may be necessary to enquire what in most prob●bility may be the occasion of these high and peremptory censures . surely i know no other , ( nor do they declare any other ) cause then this , viz. that my assertion and arguments brought from scriptures to prove it , do strike at the very corner-stone of their building , which being removed , the whole superstructure must unavoid●bly fall to the ground . that which they boldly affirm with highest confidence in their words , and printed books , and which is their foundation , is , that the light which is in every man that comes into the world , is christ , the redeemer and saviour , the lord that bought them , the eternal , and just one , the tryed precious corner stone , which god hath laid in sion , the spirit , yea the true infallible spirit that was in the prophets , and apostles , the door , the way , the truth and the life , in a word , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirituale , the all that is to be known and believed ; and this is their [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] first lie ; now because i cannot call this the true jesus ( as indeed it is not ) and worship an idol , ( as they do ) therefore am i charged to be their enemie , and christs also , in the fore-mentioned censures , and in much more of the same kind . to the end therefore that the grand deceiver with his deceipts , yet hid under a disguise may be more easily detected , and that truth ( being cleared from mistakes ) may be better discerned , and that many simple hearts , who being yet ignorant of satans devices , are captivated , and led away with the errors of the wicked into pernitious wayes , may be more effectually undeceived and reclaimed , i shall endeavour briefly and plainly to shew , . what the light in every man is . . of what use it is , and the utmost it can do . . what it cannot do — that if god peradventure may please to give unto any repentance , to the acknowledging of the truth , they may be recovered out of the snare of the devil , &c. tim. . , . for the better understanding of that which is to be spoken of the light in man , it is necessary that these things following be premised . . that god is light , . jo. . . and dwels in the light which no man can approach unto , tim. . . and is the fountain and originall of all light . and hence . that all light is of god , all light is gods light , that is , it is his off-spring , he is the author and efficient cause of it , and thence is called the father of lights , jam. . . and yet . that all light is not god , for there are created lights ; light was the first distinct part of the whole creation , gen . . he made two great lights to rule the day and the night ; he made the stars also , gen. . . which are called stars of light , psal . . , . now what god creates , forms or makes , that is not god. . as external , proper , sensible light is gods creature , so also is internal light , intellectuall light , invisible light , both in angels and men ; the angels , those ministring spirits , those flames of fire , those star-like sparkles of light , are angels of light , cor. . . yet they are but derivative lights , lighted up by the father of lights , and spirits , ja . . heb , . . created by him , by whom all things were made , col. . . for by him were all things created , that are in heaven and that are in earth , visible , and invisible , whether they be thrones or dominions , or principallities , or powers , &c. so the spirit of man is a light in man , an invisible light , called the candle of the lord , pro. . . formed in man by the lord , zach. . . of which more will be said afterwards . . as all derivative lights which god hath made , are subordinate to himself , so are the inferior one to another ; the light in man when he was at his best , was far inferior to the light of wisdome and knowledg in angels , psal . . . the light in angels is far inferior to the light in the man christ jesus , as he is the anointed saviour , and sustains the office of a mediator ; he , as such , is the sun-light , far above all other lights , lighted up by the father of lights , in him are hid all the treasures of wisdome and knowledge , col. . . these things being premised , i come to shew what the light in every man is . the light that is in man may be considered either , . with respect to the will and aff●ctions ; and so it is that inward peace , comfort , joy and gladness , which is opposed to the darkness of inward trouble , griefe and sorrow ; and thus i find the scripture frequently speaking of light and darkness , metaphorically , as psal . . . light ( that is joy ) is sowne for the righteous , and gladness for the upright in heart . isa . . . he that walks in darkness , and hath no light , is one that hath no peace , no comfor , no consolation ; when the jewes were delivered from hamans conspiracie , they had light , and gladness , joy , and honour , esth . . . so job . . the light of the wicked ( that is their joy and comfort ) shall be put out ; the church saith , micah . . when i sit in darkness , the lord will be a light unto me , that is , of joy and comfort . or secondly , the light in every man may be considered , ( and so it is spoken of in this question ) with respect to the intellectual powers , the mind and understanding ; and thus it is , the spirit of every man which is in him , the father of lights and spirits , doth form a spirit in every man , zach. . . who formeth the spirit of man in him , or as it is gen. . . the lord breathed into man the breath of life , and man became a living soul , agreeable to that of the apostle , cor. . . the first man adam was made a living soul ; so that without this spirit , he could not be a man ; now this spirit in every man is the light in every man , according to the testimony of that scripture , prov. . . the spirit of a man is the candle of the lord , that is , a candle which the lord hath set up in him to see by , whereof he is the author and efficient cause . mark reader , this spirit or light in every man , is not the lord , but a candle lighted up by the lord ; this inter●al light , in the little world man , is no more the lord , then the external lights in the firmament are the lord ; nay , it is so farr from being the lord , the sun light , that it is lesser , and inferior to the light in other creatures , namely the angels , as was hinted before , their light of wisdome , reason , and understanding doth farr exceed mans , as the wise womans words to the king do import , sam. . . and my lord is wise , according to the wisdom of an angel of god , to know all things that are in the earth ; and so do those words , rev. . . they are full of eyes within ; moreover as this light in every man , is inferior to other lights , so it is limited and ●●unded as to the use , and exercise of it , and cannot extend it self beyond its bounds , as will appear by that which followes . again , this spirit of a man , or light in every man , is the reason , and the understanding of a man , which in the state of mans created integritie , was an ascendant light , shining with pure beams of light , whereby he was ad●pted to know his god that made him , and the end why he made him , and how to answer that end , that is , to know him as god , and glorifie him as god , by yielding just , and perfect obedience unto him ; this was the end of gods making man , that he should serve him , as david argues , psal . . . oh come let us worship , and how down , let us kneel before the lord our maker , for he is our god &c. and psal . . . know ye the lord he is god , it is he that made us , and not we our selves , and the end of gods making us exprest ver . . serve ye the lord &c. of this light we may understand christ to speak , math. . . if therefore the light that is in thee , be darkness , how great is that darkness ? that is , if thy intellectual eye be blind , how great is thy blindness . together with this light set up in man , which shewed him his creator , and that he was to be served , and how he was to be served , it was necessary that law should be implanted , and written in his heart , ( which law is called light , prov. . . ) whereby the will and mind of his creator , was imprest upon him , and made known unto him , so that by the spirit , or light set up in him , he could reflect upon this law , as a rule to every motion , and operation , and understand the reason , and reasonableness of it ; yet here by the way it is to be observed , that this law is not god , god is the law-giver , or the law-writer , whether in the fleshly tables of the heart , or in tables of stone , but the law giver , or the law writer , is not the law , nor è contra &c. the law was written in the natural mans heart , to be a rule , according to which he was to obey and worship his god , therefore it is not to be called god , and worshiped as god ; its true that the law , ( as also the light ) as it is in god the fountain of wisdom and justice , is god ; but the law exhibited , and in a manner ineffable , and beyond expression imprest upon , and formed in the heart of man , is not god , as the thing formed , is not the former of the thing . now god saith of himself , isa . . . i form the light , &c. even as it is said of him , zach. . . who formeth the spirit of man within him . and gen. . . and the lord god formed man ; the hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formavit , is the same in all the three places , importing , that the things formed are not god that formed them ; the like may be gathered from other words , which signifie to create or make * ; the law of god written in mans heart , is begotten of god , proceeds from him , is his off-spring , as all lights whatsoever are from him , and lead to him , and thence it is that he is called the father of lights , jam. . but it is not the father of lights who is an infinite and incomprehensible fountain of perfection and glory , but a borrowed ray or beam of divine glory , confined to its orb , and limited to its uses ( as all other lights are ) beyond which it cannot go . and thus the scripture seems frequently to distinguish between god and his law , as psal . . . but his delight is in the law of the lord. psal . . . the law of god is in his heart . and psal . . . thy law is in my heart . chron. . . it 's said of rehoboam , he forsook the law of the lord. in all which places there is a clear distinction between the law or rule given to man , and the author of it ; from all which it is evident , that the law written in mans heart , is not god. and thus have we an account of the fullest light that was in man before his fall . the sum whereof is this ; he had the light of a clear understanding to know his creator , and his whole will contained in that law which was written in his heart , and the light of reason to see how just and equitable it was to yeeld perfect obedience to his will ; and thus he could look his god in the face , and come into his presence with delight , and serve him with gladness . but all the light that man had in his created integrity , whether set up in his spirit , or in the law implanted in him , was not sufficient to manifest or make known unto him a redeemer ; for as in that state he had no need of a redeemer , so his light had neither commission nor power to make one known to him ; even as it was with the angels which never fell , they having no need of redemption , ( notwithstanding all their light ) had never known the redeemer , but by means of the church which stands in need of him , eph. . . to the intent , that now unto the principalities and powers in heavenly places , might be known by the church the manifold wisdom of god ; so pet. . . which things the angels desire to look into . and as their light , so the light which adam had before his fall , was so limited and bounded , that it could not extend it self then ( nor now , if any had as great a measure as he had ) further then to shew how man being perfectly obedient to the whole will of his creator , might live for ever in the happy fruition of him , as such . since the fall of man , this candle of the lord in him ( that is , his reason and understanding ) is become exceeding dim in comparison of what it was before , as the scripture testifies , eph. . . having the understanding darkened , being alienated from the life of god through the ignorance that is in them , because of the blindness of their heart ; in the fall the devil got into this candle , the mind of man , whereof he hath ever since kept possession , and will keep it still , except a stronger than he cast him out ; he is the spirit that works in the children of disobedience , and so blinds their minds , and darkens their eyes , that they cannot look up to god , or discern the things that concern his glory and their own happiness ; but their candle doth mostly give light downward , to things below , eph. . . wherein in time past ye walked ac●ording to the course of this world , according to the prince of the power of the air , the spirit that now worketh in the children of disobedience . cor. . . in whom the god of this world hath blinded the minds of them which believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them . insomuch that it may be said of every man in the fall , how wise soever he may conceit himself to be , that he is a vain , empty man , born like a wild asses colt , job . . and that he is in respect of man in his innocency , but a beast ; in regard of his ignorance , man that was made like unto god , hath made himself by his fall , like unto a beast , according to that of solomon , eccles . . . i said in my heart concerning the estate of the sons of men , that god might manifest them , and that they might see that they ● themselves are beasts . yet is not this light wholly extinct , for then he could not exist , but would cease to be a man ; where there is no spirit of a man , there is no man. so likewise the law written in mans heart , which at first was plainly to be read , is not so oblitterated , but that there is sufficient left to render god righteous in his proceedings against men , who do hold that measure of the knowledge of god ( which is left in them ) in unrighteousness , and to leave them inexcusable before him in the day of the revelation of the righteous judgement of god , rom. . , . i say , there is so much of the eternal power and god-head manifested and made known to men by the things that are made , that such as like not to retain god in their knowledge , nor to glorifie him so far as they do know him , shall be left without excuse in the day when god shall render to every man according to his deeds , according to rom. . , , , . for the wrath of god is revealed from heaven against all ungodliness & unrighteousness of men , who hold the truth in unrighteousness , because that which may be known of god is manifest in them ( or to them ) for god hath shewed it unto them ; for the invisible things of him from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and godhead so that they are without excuse : because that when they knew god , they glorified him not as god , &c. in asmuch therefore as there is a light remaining in every man since the fall , though far inferiour to that which was in man in his innocency , i shall endeavour in the next place further to declare these two things : . what this remaining light can do , or what the utmost uses of it are . and . what it cannot do . there is a fourfold use of the light that is in every man since the fall . . to make manifest : . to direct . . to convince . : to feel after god. first , this light ( as the scripture testifies ) searcheth all the inward parts of the belly , prov. . . the spirit of a man is the candle of the lord , searching all the inward parts of the bedy : that is , whatsoever is most secret in our minds ; for as in the belly natural conceptions are wrought and shaped ; so in the mind moral conceptions of good or evil , are wrought and shaped . to this also agrees the saying of the apostle , ( cor. . . ) what man knoweth the things of a man , save the spirit of a man whech is in him ? that is , no other man knows what his own thoughts are , or what they are working , but his own understanding . this spirit of a man sees all the inward motions and outward actions of a man , with a direct act of the understanding , which is called science ; and this simply considered , makes not any thing that is discovered , good or evil : and this is the first use of the light that is in every man , viz. to make manifest the things of a man to himself . secondly , this light in every man is useful for direction in a double respect : . as it looks upon the law written in his heart , it presents unto him the principles of justice , righteousness , equity , soberness , and other moral vertues , and shews him what is right to be done , according to that of the apostle , rom. . . for when the gentiles ( that is , unconverted gentiles ) which have not the law , do by nature the things contained in the law , these having not the law ( that is , formally published and preached unto them ) are a law unto themselves : which shew the work of the law written in their hearts , their conciences also bearing witness , &c. . as it looks upon the works of the creation , which are seen , such clear beams of the god-head may be understood by the things that are made , as might direct and induce man to glorifie god as god ; which the same apostle , rom. . , . makes the ground of the righteousnesse of god in that dreadful revelation of his wrath against all ungodlinesse and unrighteousnesse of men , ( who ever they be ) who hold the truth in unrighteousnesse ; because that which may be known of god , is manifest in them , ( or to them . ) but how or where hath god manifested this to them ? the apostle answers in the next words , verse . for the invisible things of him from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and god-head , so that they are without excuse . so that , though every man have not a light in him that is able to save him , ( as will be further cleared hereafter ; ) yet he hath so much as will make him guilty , and leave him without excuse . thirdly the light in every man is useful for conviction , for though ( as was said before ) when it looks upon the things of a man with a direct act , it makes nothing good , or evil , yet when it reflects upon the law within , which shall be the rule of every motion , and operation , and compares the action done , with that law , the goodness , or evilness of it is discovered , according as it bears conformitie , or non-conformitie thereunto ; and now science , or a bare knowing of an action done , is become conscience ; for this reflex act of the soul is called conscience ; that is , a knowing , together with something else , as when the understanding considers what is done , in conjunction with a law , according to which it ought to be done ; thus the spirit of a man , which is the candle of the lord , doth manifest the deed done , and the law discovers the quallitie of the action , according to that of the apostle , rom. . . by the law is the knowledg of sin ; were there not a law , there would be no transgression , and were not the law looked upon , and the action compared with it , there would be no such thing as conscience ; but when deeds are laid before the law , as a glasse shews not only the face , but the spots that are in it , so it will give a true report of their regularitie , or irregularitie , of their goodness , or badness ; and suitable thereto will its sentence be , and answerable to the sentence the law pronounceth , will be the excusations or accusations of the person , according to rom. . . which shew the work of the law written in their hearts , their consciences also bearing witness , and their thoughts mean while excusing , or accusing one another . hence i say it comes to passe , that when a man , a meer natural man , refuseth to follow this light of direction , in doing what is right , he is convinced in himself that he guiltie , his conscience troubleth him , and judgeth him , and is a witnesse for the lord that he is righteous when he judgeth , according to that saying of the apostle , rom. . . now we know that what things soever the law saith , it saith to them who are under the law ; that every mouth may be stopped , and all the world may become guiltie before god , or be subject to the judgment of god , not having a word to object , why sentence should not be executed , because they have transgressed . this light was that which manifested to adam his transgression , convinced him of his guilt , tormented him with fear , and made him hide himself from the presence of the lord , gen. . . i heard thy voice in the garden , and was afraid , because i was naked , and i hid my self ; and as it was then , so it hath been ever since , and will be still , that if any man transgresse that rule , and law that is written in the heart of every natural man , there is a light set up in his conscience which will accuse him , be a witness against him , torment him , and condemn him , according to that testimonie before mentioned , rom. . . and joh. . . this manifested to judas his sin , and caused him to bring again the money , and confess he had sinned . and more then this is not needful by way of answer to h. w. or any other person , demanding where that witness is that doth condemn , and what that was which caused judas to bring again the money , and to confess that he had sinned , in that he had betrayed the innocent blood . fourthly , there is yet a further use of this light , common to all men , it doth not only make manifest , direct and convince , but is able also to know much of god as a creator , and law giver , at least his eternal power and godhead , by the works of the creation which are seen ; rom. . , . and to feel , and seek after him , as such , acts . , . that they should seek the lord if happily they might feel after him , and find him , though he be not farr from every one of us , for in him we live move , and have our being &c. thus for the light in all men , or common to all men good and bad , believers and infidels , may go & serve for the fore mentioned excellent uses , even since by trasgression man fell from his created integritie , the sum whereof is briefly this . every man hath a light springing up with him in his natural birth , whereby he is enbabled to see himself quite thorow , and to know all his own inward motions , and outward actions , and to look upon things that are made without , and upon a law of works within , written in his heart , and thereby we know something of his creator , and of his own dutie , what is right to be done , ●●d not only so , but by reflecting upon that law , he may see the regularitie , or inregularitie of his own actions , and according to their conformitie or non-conformitie thereto , may have peace , ( a legal peace ) or trouble in his conscience , and this it may do where christ as the way , the truth , and the life , is not so much heard of , thus it was with adam , the light , and law within him first convinceth him of sin ; troubles , and torments him so , that he runs to hide himself from the presence of god , gen. . . i was afraid , and hid my self , before the promise of grace was held forth in the seed of the woman , ver . . and thus having declared how much is to be acknowledged concerning the light within common to all men , whereby it evidently appears to be a great , an excellent , and in many respects a very necessarie light ; i proceed to speak of the second branch namely , what the remaining light in every man cannot do . but first by the way it ought to be remembred , that the light whereof we speak , ( whether we respect the candle-light of mans spirit , or the light of the law written in his heart ) is a natural light , that is a light that is in the nature of all men ; for though it be true , that if this light be considered abstractly , and apart , or with respect to its author , and efficient cause , the father of lights and spirits , it is spiritual , in which sence not only the law as the apostle speaks , rom. . . but all light whatsoever may be called spiritual ; yet when this light is considered as united to its subject , and by the law of creation , according to the good pleasure of the creator , put into the nature of man , for the enabling him as a man to perform that obedience which god requires of him , for his own glory , thus it is a natural light , or a light flowing from the principles of nature , without which ( as was said before ) there could not be a man ; so that as there is a natural man , ( cor. . . ) a natural mind , a natural understanding , a natural conscience , so is there a natural light in man. this is evident from the apostles words rom. . . for when the gentiles ( that is unconverted gentiles ) which have not the law , do by nature the things contained in the law , these having not the law , are a law to themselves . mark here , they do the things contained in the law , but how ? the apostle answers , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by nature , that is , by the light of nature , or by natural internal light , there being no other inward guide , but light ; so when the apostle saith , cor. . . doth not nature it self teach ? &c. it must be understood of inward light , which is natural ; and it remains , that i shew what this light cannot do . notwithstanding this light of nature , remaining in man since the fall , be an excellent light , and very useful , as hath been said , yet in several respects it is ●o deficient , and useless , even in those things that concern his everlasting happiness , that unless the help of a greater light be given in for his reliefe , he will perish everlastingly . for first , it is utterly unable to bring any man to life that doth most exactly obey , and follow it , its true the law which is a light in a natural mans heart , was ordained to life , that is , to be a rule , which if man had obeyed , he should have had life as a just and equal reward of his obedience , according to that of the apostle , rom. . . the commandment which was ordained to life , &c. and rom. . now to him that worketh , is the reward not reckoned of grace , but of debt . and this was the tenor of the law , do , and live , as the scripture testifies , rom. . . for moses describeth the righteousness which is of the law , that the man which doth those things , shall live by them : but when sin entred into the world by adam , and death by sin , and so passed upon all men , for that all have sinned in him , according to rom. . . wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in whom all have sinned . now i say , adam is driven out of paradice , and a flaming sword that turns every way , guards the way of the tree of life , that neither he , nor any of his posterity ( over whom the death reigned , though they had not sinned after the similitude of adam● transgression , rom. . . ) could enter into the life by the gate of doing or working , as the apostle teacheth rom. . therefore by the deeds of the law there shall no flesh be justified in his sight ; for now all being under sin , rom. . . and subject to the judgement of god , rom. . . the law can only make known the transgression to the sinner , rom. . . for by the law is the knowledge of sin , but cannot offer the least help , grace , mercy , compassion or life , it wounds him , and leaves him , but pours in neither oyle nor wine , that 's the work of jesus christ the good samaritan , by whom comes grace and truth , john . . it knows nothing but pure justice , can speak nothing but wrath and the curse to the offender , according to that rom. . . because the law worketh wrath ; & gal. . . cursed is every one that continueth not in all things which are written in the book of the law , to do them . nay , though adam after the first transgression had turned , or any of his posterity should turn to the candle-light of their own spirit within them , and by the help thereof to the light of the law written in their hearts , and should most exactly obey it as their rule , and never offend it more , which neverthelesels since the fall it is imposble for any man to do ; yet so weak is the law , that it could not give them life , as the holy spirit testifieth , gal. : . if there had been a law given which could have given life , verily righteousness should have been by the law. and gal. . . if righteousness come by the law , then is christ dead in vain . i say , such is the weakness of the law , that it cannot give life , not in respect of it self , ( for it is holy , just and good , rom. . . and able to give life to the doers of it ) but in respect of its subjects , who through the weakness of the flesh , cannot fulfil it , rom. . . for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh . secondly , as the light of which we speak , cannot give , nor lead to life , so it knows not , nor can make any discovery of the redeemer , who only can give life ; it is not acquainted with the precious gospel-mysterie hid in god , it knows nothing of the good pleasure and purpose of grace in god to restore faln man to life and communion with himself by jesus christ . for the clearing whereof , let it be observed , that the scripture doth abundantly testifie , . that god purposed in himself from eternity to restore man to life by jesus christ , and no other way ( who therefore is most rightly callled the repairer of the breach , the restore● of paths to dwell in , isa . . . and the restorer of life , ruth . . ) and . that christ only can give a new life ; and . that he onely is the way to the father , as may be seen in these few instances , eph. . . according as he hath chosen us in him before the foundation of the world — . having predéstinated us unto the adoption of children by jesus christ unto himself , according to the good pleasure of his will. chap. . . according to the eternal purpose which he purposed in christ jesus our lord. that christ only can give life , see cor. . . and so it is written , the first man adam was made a living soul , the last adam was made a quickening spirit . john . . i am come , that they might have life , and that they might have it more abundantly . ver. . i give unto thee eternal life . john . . he that eateth me , even he shall live by me . jo. . . he that hath the son , hath life , &c. and he also is the new and living way to the father , heb. . , . having therefore brethren , boldness to enter into the holiest by the blood of jesus , by a new and living way whic●h he hath consecrated for us , through the vail , that is to say , his flesh . none knows the father but the son , and he to whomsoever the son will reveal him , matth. . . nor can any come to the father , but through this new and living way . there 's no other entrance into the paradise of god , and to the tree of life , but onely by jesus christ , rev. . . and therefore such teachers as ( excluding the mediator ) do affirm , that as adam fell from god by departing from the light within him , even so is he recovered and restored by returning and yeelding obedience to that light within ; do lead people from christ jesus the true way , to the law , that old deadly gate , through which it is impossible for any of the sons of adam to enter and live . they that would lead men unto god by a perfection of obedience in themselves , and not by saith in a crucified christ , as the only way into the holiest , instead of bringing them into . heaven , to life and peace with god , do shut up the kingdom against them : no man by the endeavours of the highest perfection of reason , or natural speculations of the divinity , will ever find accesse to god upon a mercy-seat , until he come to acknowledge the flesh or dead body of christ to be the only way consecrated and prepared for him , heb. . , . . that the light that is in every man knows not this mysterie of christ , nor is able to make any discovery of it , as is evident from eph. . . where the holy spirit testifies , that it hath been hid in god from the beginning of the world : and to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in god , who created all things by jesus christ , to the intent that now unto principalities and powers in heavenly places , might be known by the church the manifold wisdom of god. mark here , it was hid from the beginning of the world ; so that neither all the light in adam in his innocency , nor in the holy angels , knew it , how much less could the candle-light of mans spirit since the fall , by any force remaining in it , enter into this great secret ? doth not christ himself tell us plainly , that these things are hid from the wise ? matth. . . i thank thee . o father , lord of heaven and earth , because thou hast hid these things from the wise and the prudent , and hast revealed them unto babes . and doth not paul say when he preached the gospel , that he spake the wisdom of god in a mysterie , which none of the princes of this world knew , cor. . , . but we speak the wisdom of god in a mysterie , even the hidden mystetie which god ordained before the world to our glory , which none of the princes of this world knew ; for had they known it , they would not have crucified the lord of glory ? and doth not the same paul , who was a learned man , brought up at the feet of gamaliel , and instructed according to the perfect manner of the law , acts . . and as touching the righteousnesse thereof , blameless , phil. . . plainly declare , that before his conversion ( notwithstanding all his light and learning , and all his care to follow that light to the utmost , for he had lived in all good conscience before god until that day , acts . . ) he was ignorant of these things , and utterly unable with all his natural and acquired parts , to come to the knowledge of them : why else ( if it was not so ) did he so violently persecute the saints , as appears at large in acts . . & . . and . , , , — and . , . and how else could he think with himself , that he ought to do many things contrary to the name of jesus of nazareth , acts . . and kick against the pricks , and persecute the lord jesus , ver . , . but that the light within ( which he was faithful to ) was unable to make known unto him the true jesus , and that it was so , he himself doth yet further declare in those words , who are thou lord ? acts . . and in tim. . ● where he confesseth he had been a blasphemer , a persecutor , and injurious , yet had obtained mercy , because he did it ignorantly in unbelief . thirdly , as the light in every man knows not the redeemer , who according to gods eternal purpose , is the author of eternal salvation to all them that obey him , heb. . . so it is altogether unable to discover the way and means whereby the redeemer , and with him life and happiness is to be received and enjoyed ; that is , it knows nothing of the law of faith mentioned by the apostle , rom. . . the tenor whereof is this , that whosoever believeth in jesus christ , shall not perish , but have everlasting life , according to john , . for god so loved the world , that he gave his onely begotten son , that whosoever believeth in him , should not perish , but have everlasting life . the knowledge of this law sprung not up with mankind in nature , it was not written in the heart of natural man as a thing just and equal . adam's light onely shewed him what was just to be done , and when he had sinned , convinced him , and passed sentence upon him , and there left him in his misery , not affording any direction or help for his recovery , which made him fear , and hide himself , gen. . . then was the great fountain of free grace opened , and by the occasion of the transgression and misery of man , this law of faith was added , and founded upon christ in that gracious promise , gen. . . the seed of the woman shall break the head of the serpent ; this law is not natural , but supernatural , not springing up together with man , as that of works , but added to shew the exceeding riches of the grace of god in his kindness to poor sinners through jesus christ , eph. . . which is as farr above the reach of a natural man to know , as the heavens are above the earth , yea as the thoughts of god are above the thoughts of man , though vain man would be wise , yet he is born like a wild asses colt , job . . it s above the reach of his reason , to conceive how faith in a crucified christ , should be the way to save a sinner ; and hence it is , that the preaching of a christ crucified , for the obedience of faith , is to the greekes soolishness , cor. . . he is not able by all his candle-light , to discover this misterie of the hidden wisdom of god , according to that divine testimonie , cor. . , . eye hath not seen , nor eare heard , neither have entred into the heart of man , the things which god hath prepared for them that love him ; but the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned ; the truth hereof will yet further appear , by considering that querie , acts . . men and brethren , what shall we do ? and that of the gaoler , acts . . sirs , what must i do to be saved ? which do clearly argue , that these men now prict in their hearts , and wounded in their consciences , had no sufficient light , nor understanding , to direct themselves to a remedie , and therefore they ask , what shall we do . and as this light cannot discover the law of faith , so it cannot convince any man , that his not believing in christ is a sin ; this is the proper work of the spirit , the comforter , as the scripture testifies , john . , , . nevertheless i tell you the truth , it is expedient that i go away , for if i go not away , the comforter will not come unto you , but if i depart i will send him unto you , and when he is come , he will reprove ( or convince ) the world of sin , and of righteousness , and of judgment ; of sin , because they believe not in me , &c. in as much then as it is clearly manifest , that the natural man with all his light , is unable to reach these great misteries , this gives occasion to speak somewhat briefly of that light which can reveal and make them manifest , which will be found to be a light , as far exceeding the light of the natural man in glory , as the ministration of the gospell exceeds the ministration of the law in glory : cor. . . for if that which is done away be glorious , how much more that which remaineth is glorious ? as the things discovered , to wit , the glorious gospell of christ , the knowledg of the glory ( that is the goodness and mercy ) of god in the face of jesus christ , cor. . . are more glorious , so is the light discovering them , hence it is called the marvellous light of god , . pet. . . and it is no other then the light of christ jesus as mediator between god and man , tim. . . which doth irradiate the soul of man with the knowledg of these great misteries , agreeable to that of the psalmist , psal . . . in thy light we shall see light : he is given to be a light of the gentiles , acts . . he only being in the bosome of the father , can reveal him , according as himself doth witness , math. . . neither knoweth any man the father save the son , and he to whomsoever the son will reveal him , joh. . . no man hath seen god at any time , the only begotten son which is in the bosome of the father , he hath declared him. the invisible , and inaccessable god coming down in the man christ jesus , which is the great misterie of godliness , god manifest in the flesh , tim. . . makes all the glory of his goodness and mercy to appear in the face of jesus christ : as he said to moses , exo. . . i will make all my goodness to pass before thee ; hence he is said to be the brightness of his glory , heb. . now as christ is the shining forth of the fathers glory , so it is he only , that shines into the hearts of all that believe on him , the light of the konwledge of the glory of god ; as in the first creation god made all things by the word , so in the new creation , or new creature all things wrought by the word made flesh , who is the one mediator between god and man , tim. . . and the great agent by which christ workes , is his holy spirit , that spirit which the world never saw , nor can receive , joh. . . by this spirit sent forth he doth reveal the misterious things of the gospel , even the hidden wisdom of god concerning christ and the new creature , which was not written in the heart of man , nor could be known by the wisdom of this world , as it is evident in cor. . , , , . eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him , but god hath revealed them unto us by his spirit , for the spirit searcheth all things , yea the deep things of god , even so the things of god knoweth no man but the spirit of god ; now we have received not the spirit of the world , but the spirit which is of god , that we might know the things that are freely given to us of god ; thus the same apostle saith , that his knowledg in the misterie of christ was revealed unto him by the spirit , eph. . , . christ doth no other way inlighten the eye of the understanding but by his spirit : eph. . . that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation in the knowledg of him , the eyes of your understanding being inlightned , &c. this is that spirit that teacheth all things , john. . . that guides into all truth , joh. . . and because none but new creatures can receive this new light , according to joh . . except a man be born again , he cannot see the kingdom of god , therefore this light is to all that have it , the light of life , joh. . . he that followeth me , shall not walk in darkness , but shall have the light of life ; the same spirit that inlightens , doth regenerate and renew , tit. . . according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost , and so not every man that comes into the world , but he that is born of the spirit , joh. . . and made a new creature , cor. . . ( according to that gospel-promise , ezek. . a new heart will i give you , and a new spirit will i put within you ) is inlightned with the marvellous light of christ . by this spirit also doth he write this new law of faith in their hearts , called the law of the spirit of life which is in christ jesus , rom. . . according to that of the apostle , heb. . . i will put my laws in their minds , and write them in their hearts : where he speaks not of the law of works , which is writ in the natural mans heart , but of the law of the new covenant , which the apostle is there treating of , and which god would put into their hearts , who were in covenant with him , and whose sins and iniquities he will remember no more . neither doth he onely give a new life , a new light , a renewed spirit , and write his laws in their hearts by his spirit ; but ( that he may cause them to walk in his ways , ezek. . . and that they may have help in themselves , job . . ) he gives the spirit himself to dwell in their hearts , as the same scripture ( ezek. ) testifies : and i will put my spirit within you . so gal. . . and because you are sons , god hath sent forth the spirit of his son into your hearts , crying , abba , father : and so they become one spirit with the lord , cor. . . he that is joyned to the lord is one spirit . and this is that witness that every believer hath in himself , joh. . . he that believeth on the son of god , hath the witness in himself ; a witness that he is the childe of god , rom . . the spirit it self beareth witness with our spirits , that we are the children of god. and while he looks at , and believes on a christ without him , as having done all in his own person for him , according to rom. . . who was delivered for our offences , and raised again for our justification . rom. . . for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinfull flesh , and for sin condemned sin in the flesh . heb. . . and now in the end of the world hath he appeared to put away sin by the sacrifice of himself . and heb. . . but this man after he had once offered sacrifice for sins for ever , sate down on the right hand of god. he also knowes and hath a witness in himself , that christ dwels in his heart , eph. . . and lives in him , as paul witnessed , gal. . . nevertheless i live , yet not i , but christ liveth in me . and he is the habitation of god through the spirit , eph. . . in whom ye are builded for an habitation of god through the spirit . joh. . . we know that he abideth in us by the spirit which he hath given us . from that which hath bin said , it doth plainly appear , that the mistake of this people is very grosse , who call the light in every man christ , and worship it as the redeemer , and the lord that bought them ; whereas indeed ( as hath been cleared ) this light in every man is but the spirit of a man , and the law written in his heart , from the terrour and condemnation whereof the lord jesus came to deliver . it also appears , that to worship this light as the redeemer , is to worship an imaginarie and fictitious christ , and indeed an idol , and in effect to deny the person of the true jesus , who is emmanuel , god and man in union , who in his own person without us , not in ours , hath by one offering , once for ever , wrought eternal redemption for us , heb. . . by his own blood , he entred in once into the holy place , having obtained eternall redemption for us ; and is the alone object of faith : yea , hence it will follow , that whosoever affirmeth ( as this people doe ) that the light in every man is christ , is a deceiver , and an antichrist , such as the apostle speaks of , joh. . for many deceivers are entred into the world , who confess not that jesus christ is come into the flesh . this is a deceiver and an antichrist , whom the saints are forbidden to receive into their house , or to bid them god speed , verse . receive him not into your house , neither bid him god speed . but of these and other usefull inferences , more fully after the answering of an objection or two , wherein all their seeming strength lies , and whereon their greatest confidence is built . against that which i have said , there is nothing more frequently urged then that one scripture , joh. . . that was the true light which lighteth every man that cometh into the world . this scripture they account to be an invincible proof of their fundament all assertion ; which in their words and writings is thus held forth : this light is christ , god , the lord god , and the lamb , the object of faith ; and this true light which is christ , lightens not some , but every man coming into the world ; and therefore it must needs be saving . and that this light can be meant of no other then of christ , they further alledge joh. . , , . where it is plainly exprest , that christ is the light of the world . because i observe that that subtil adversary satan doth get the greatest advantage against many weak and unstable souls , through their misunderstanding and wresting of these scriptures , in the mean while being ignorant of his devices ; i shall indeavour , according to my measure , to declare the minde of christ in them : that if it be the will of the lord , such as are taken captive by him , may escape out of his snares . when it is said , that that was the true light which lighteth every man that comes into the world ; two things must be considered . ( ) who this true light is . ( ) how he lighteth every man that comes into the world . for the first , the scriptures do witness , that this true light is the word god , by whom the world was made : for as it is said , joh. . . in the beginning was the word , and the word was with god ; so that which is spoken of in the , , , , , , , . verses following , is to be referred to the word god the creator of all things , and not to the word , as the word is made flesh , as ver . . or as the word is god manifest in the flesh , as , tim. . . or as the word is in union with the humane nature , according to his name emmanuel , matth. . . let the impartial and unprejudiced reader consider what is said in every verse , and i doubt not but he will finde it according to the report given , as in the verse , it is said , the same was in the beginning , that is , the same word god , distinct from the humanity ; and so it is in the verse following . as in the . verse , all things were made by him ; that is , by the word god , in the . verse . in him was life , and the life was the light of men : that is , god the word , the creator , who gives life and light to all men , according to that in acts . , . in him we live , move , and have our being ; and we are all his off-spring , in the . verse . and the light shineth in darkness , and the darkness comprehended it not : that is , the word god , as it is explained in the . verse , he was in the world , and the world was made by him , and the world knew him not . though the word the creator shined as light in the world , and was not far from every one of us , as the apostle speaks , acts . . and had set up a candle in them , whereby the eternal power and godhead might be known by the things that were made ; yet such was the darkness of men , that they did not comprehend and acknowledge him . in the . and . verses it 's said , john was sent to bear witness of that light , that is , of the word god , to wit , that god the word was come to manifest himself in the flesh ; he bare witness , that the light which was in the world , and by whom the world was made , and whom the world knew not , was now come to appear in the flesh . it 's true , that john also bare witness of christ in both natures ; as when the word was made flesh , verse . it 's said in the . verse , john bare witness of him : and afterward , when he saw jesus coming unto him , he saith , behold the lamb of god , which taketh away the sins of the world , verse . where he speaks of him as the word made flesh , and tabernacled amongst us : but in the verses before mentioned , he onely asserts , and proves his divinity . in like manner are we to understand the verse , that was the true light , that is , the word god , the creator and former of all things , isa . . . was ( to wit , in the beginning , for thither the verb in the original in every verse , doth carry us ) the true light ; not a borrowed , or derived light , but the fountain and original of all light ; according to that scripture , joh. . . god is light , and in him is no darkness at all . this i say is proper to the creator , who is the fountain of life and light to all beings according to their capacities ; whereas christ as mediator , deriveth light from the father , as he doth life and subsistance , as he himself doth witness , joh. . . i live by the father , &c. and thus we see who this true light is , viz. the word god. and hence it may be that the word christ is not once named in any of the first . verses of the first of john , but only the word . . how doth he lighten every man that cometh into the world ? the word god , or god the word , as creator of all things , doth lighten every man that cometh into the world , by setting up in every man a spirit , by which he lives ; which is called the candle of the lord , prov. . . and by writing a law in his heart , of which spirit and law i have spoken before . this is a true and faithful account of the light that lightens every man. but doth not christ say expresly , joh. . . i am the light of the world ? and is not the word , and the true light of whom john bare witness , christ ? that the true light that lighteth every man that cometh into the world , is the word , as such , i have already proved . and further i say , according to joh. . . that the word was made flesh , and tabernacled amongst men , and they beheld his glory , the glory as of the onely begotten of the father : and being imbodied in flesh , he is thenceforth , and so considered , called christ the lord , or the lords christ , luke . , . for unto us in born this day in the city of david a saviour , which is christ the lord. and it was revealed unto him by the holy ghost , that he should not see death before he had seen the lords christ . and no otherwise doth he bear that name , but as he is the word made flesh , to be seen , and beleeved on : it is not the word alone , nor the flesh alone , but the word and flesh in union , that is called christ , joh. . . we have found the messias , which is being interpreted , the christ ; and is a light to lighten the gentiles , luk. . , . and it was revealed unto him by the holy ghost , that he should not see death , before he had seen the lords christ : a light to lighten the gentiles , and the glory of thy people israel . till then , there was no such thing as a christ , or a light to the gentiles , but only in a promise . the word being thus made flesh , manifested and seen , . joh. . . brought life and immortality to light through the gospel , by his appearing , tim. . , . who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in christ jesus before the world began , but is now made manifest by the appearing of our saviour jesus christ , who hath abolished death , and brought life and immortality to light through the gospel . now that purpose of grace and love , ( which was in the fathers bosom before the world began , which was promised , gen. . . the seed of the woman shall break the head of the serpent ; and from that time believed and expected by all the faithful ) appears by this manifestation of god in the flesh , tit. . . for the grace of god that bringeth salvation to all men hath appeared . and . . but after that the kindness and love of god our saviour toward man appeared , &c. and thus is christ said to come a light into the world , not to lighten every man that comes into the world , but onely those that believe on him , according to that testimony , joh. . . i am come a light into the world , that whosoever believeth on me should not abide in darkness . this also is that light mentioned joh. . . and this is the condemnation , that light is come into the world , and men loved darkness rather then light . and joh. . . i am the light of the world , &c. this word made flesh is he that was promised to be a covenant to the people , and a light to the gentiles , isai . . , , . behold my servant whom i uphold , mine elect in whom my soul delighteth ; i have put my spirit upon him , he shall bring forth judgement to the gentiles . i the lord have called thee in righteousness , and will hold thine hand , and will keep thee , and give thee for a covenant of the people , for a light of the gentiles , to open the blinde eyes , &c. who brings into the world a life and light far exceeding that light and life that was set up in every man that comes into the world by the word the creator : which more excellent life and light brought in by the son , none receive but such onely as receive the son , joh. . . and are born again , joh. . . joh. . . he that hath the son , hath life ; and he that hath not the son , hath not life . he also that hath the son hath light , eph. . . but till a man be born again , he cannot see the kingdom of god , joh. . . nor perceive the things of the spirit , cor. . . but the natural man receiveth not the things of the spirit of god , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned : but is dead in trespasses and sins , eph. . , . and darkness , as to this new life , and christ , eph. . . the neglect of this distinction of the word , and the word made flesh , ( which is so plainly set down in the scripture , as hath been shewed ) and of the properties belonging to either of them , is the ground of the great mistake of many , who not considering what is testified of the word as creator , do confound that light which is set up by him as such , in every man , with that light which he gives as he is the word made flesh . and thence do call that light christ , and so saving , which is but the spirit of a man , and the law written in his heart , springing up with his nature in the creation ; and therefore can neither be christ , nor saving , as hath been already proved . that there ought to be care thus to distinguish , it will be made further evident by considering these following particulars . . that christ is the onely mediator between god and man , as the scripture testifies , tim. . . for there is one god , and one mediator between god and man , the man christ jesus . . that in christ there are two whole , perfect and distinct natures , the godhead and the manhood , inseparably joyned together in one person ; which is an article of faith to which the scriptures give full testimony , as may be seen in these few instances : luke . . and the angel answered and said unto her , the holy ghost shall come upon thee , and the power of the highest shall overshadow thee : therefore also that holy thing which shall be born of thee , shall be called the son of god. col. . . for in him dwelleth all the fulness of the godhead bodily . gal. . but when the fulness of time was come , god sent forth his son made of a woman , made under the law . . tim. . and without controversie great is the mystery of godliness , god manifest in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . rom. . , . — concerning his son jesus christ our lord , who was made of the seed of david according to the flesh , and declared to be the son of god with power , according to the spirit of holiness , by the resurrection from the dead . . that christ is often mentioned where the two natures , inseparably joyned together in his person , are distinctly spoken of ; that is , the matter may respect , and be applicable to the properties of one nature , and not of the other : as when he saith , i and my father are one , joh. . . he speaks of his divine nature ; but when he saith in the same chapter , vers . . i lay down my life for the sheep , he hath respect to his humane nature . as he is god , he is equal with the father ; as he is man , he layeth down his life for the sheep : and yet one and the same christ , who is god and man , speaks in both places . this is also evident in phil. . , , . in like manner when christ saith , i am the root and off-spring of david , rev. . . he speaks distinctly of both natures : he is the root of david , as he is god ; the off-spring of david , as he is man. so when it is said of the son , heb. . . that the world was made by him ; and in the next verse , that by himself he purged our sin : we must distinguish , and say , the world was made by him as god , and he purged away sin as mediatour by the sacrifice of himself , heb. . . & . . this man , after he had offered one sacrifice for sin for ever . thus , rightly to distinguish the natures of christ , is not to divide the father from the son , nor the son from himself ; but to give to either nature that which properly , under a distinct consideration , belongs to it ; and to both in union , that which belongs to both . without which , the works of the creator and mediator , which are manifestly distinct , would be confounded . as in the matter under debate , concerning the word , and the word made flesh ; the word is god the creator , the word made flesh is the mediator . the creator sets up a light in every man ; the mediator gives a greater light , but , to such onely as believe on him , joh. . . thus having answered their objections , though i question not but a judicious reader , who hath taken a survey of their principles , and shall seriously consider what i have hitherto asserted and proved concerning the light in all men , will easily discern both the unsoundness and absurdity of their opinions , and the peril and danger of the consequences necessarily flowing there from : yet in thankfulness to jesus christ , and for their sakes ( whether quakers or others ) who either through weakness of judgement , or want of due consideration , have not taken sufficient notice of the dangerous tendencie of their tenents , especially of their fundamental opinion hitherto opposed ; i shall endeavour in a few inferences from the premises , to shew how injurious it is to the true jesus , who is immanuel , the word made flesh , god and man in union ; and how pernicious and destructive such a sandy foundation will prove to precious souls . and first , it is evident that this opinion is guilty of denying the great mystery of godliness , which , as the apostle affirms , tim. . ● . is god manifest in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . in which words the apostle tells us , that the true christ ( for of him he speaks ) is god manifest in the flesh ; and that this god-man was justified in the spirit , and assumed into glory : and also saith , that this god-man was seen of angels , preached unto the gentiles , and believed on in the world . but this people ( as the spirit speaketh expresly some should do in the later times , tim. . . ) do revolt or depart from the faith of this great mystery ; affirming , that the light that is in every man is christ , the redeemer . and if so , where then is the person of christ ? where is god manifest in the flesh ? this is denyed in their saying that the light without the flesh is the true christ ; as also is the assumption of this god-man to the throne of glory . in like manner do they , who hold this opinion , deny the lord that bought them , according to that prophesie of the later times , pet. . . for the lord that bought them is no other then god manifest in the flesh , who purchased them with his own blood , acts . . which is contradicted and denyed by this opinion , which saith that the light alone is the redeemer . secondly , this opinion is guilty of setting up a gross and dangerous idol ; which will appear to any man , who shall impartially consider , and compare this opinion with the description of an idol . an idol is any thing ( besides the true god ) that mans imagination seigns to it self to be a god , and to which he ascribes a deity , whether it be exhibited to the body or minde : exod. . . thou shalt have no other gods besides me . joh. . . keep your selves from idols . now this people do set up , and call the light that is in every man , god , christ , the spirit ; which yet is not god , nor christ , nor the spirit , as hath been proved : therefore they set up an idol in stead of christ . and inasmuch as it is light , and a light within , and hath a greater likeness to god then other representations of him have which are set up in stead of the true light ; by so much it is a greater and more dangerous idol . the more like any thing is to god , the sooner is man induced to call it god himself : therefore satan , who seeketh the possession of gods throne , doth more effectually deceive , and draw men to worship him as god , when he appears as an angel of light , cor. . . thirdly , admit this idol , this grand lye , for the corner stone , and the whole superstructure will consist of lyes : for , as the apostle observes , tim. . . when men have revolted from the faith of the great mystery of godliness , they presently attend to erroneous doctrines , to wit , the doctrines of daemons ; either to doctrines taught by daemons or devils , or to doctrines concerning devils , ( as mede understands the place . ) those are the very rocks which this people ( concerning the faith having made shipwrack ) do further run their souls upon . for , having set up this idol ( the light that is in every man that comes into the world ) as god , and as the anointing , which is to be attended and obeyed as their teacher ; they do not onely open a way for satan being transformed as an angel of light to suggest unto them as many lyes and erroneous doctrines as he pleaseth , ( of which i shall name some afterwards ) but while they do worship that light as god , they do deifie and worship angels . fourthly , this opinion doth necessarily lead all such as own it , and are true unto it , to walk according to the suggestions and motions of their own mindes , without any respect had to the scripture as a rule : for , as they affirm that the light in all men is christ , and is the same anointing both in believers and unbelievers ; so they say , it is a perfect rule in every mans conscience , whereby he ought to be guided . whence it will unavoidably follow , that whosoever shall give up himself to obey and be guided by this light as a perfect rule , will no longer hold himself obliged to walk after a certain scriptural rule , but must follow the uncertain motions in his own minde , whether those motions lead to actions good or evil . and hence it hath come to pass , that some who have followed this guide , have been led to many heady , rash , unclean , unjust actions , altogether unwarrantable by the rule of the scripture of truth . of such as these the apostle speaks , pet. . . where he foretels that in the last days there should come such as would scoff at the second personal coming of christ ( as this people do ) walking after their own lusts ; that is , according to the greek , walking after that which is in their own mindes . fifthly : open this as the first door of entrance , ( as they do ) and it leads into a babel of confusion and errours . no sooner is a man entred in at this deadly gate , but he is in the citie to●u , where first ( if his eyes be anointed with eye-salve by the true jesus ) he may behold this image of jealousie ( i. e. the light that is in every man that comes into the world ) set up and worshipped in prayers and praises ; all the honour and attributes due to the true redeemer alone , being ascribed to it : which is an idolatry so much worse then that of jeroboam , or of the papists , by how much it is more mysterious , and in shew more spiritual , and so less discernable ; whence it comes to pass that multitudes are ensnared by it , according to that , pet. . . many shall follow their pernitious ways . the falling down to this image , is that whereby every particular person is matriculated or registred into their sotiety of friends : for now , and not before , ( as they say ) he hath received the truth ; and , notwithstanding many defects , is accepted as a friend . the next thing to be beheld , is a company of worshippers , in great confusion , praying and singing , or teaching and singing , all or many together with loud voices ; contrary to cor. . , . for god is not the author of confusion , but of peace , as in all the churches of the saints . let all things be done decently and in order . if he ask how this company is called , the answer will be , a meeting , not a church ; and the particular members , friends , not brethren and sisters . for though the apostles and primitive saints constantly called the assemblies gathered into the fellowship of the gospel churches , and the particular members thereof brethren and sisters ; yet this people , having set up another jesus and gospel then that which the apostles preached , do also characterize themselves by new names . though he cannot finde the name or office of pastor , teacher , elder , deacon , which christ set in his church , in this company , nor hear the scriptures read , or alleadged for proof of any of their doctrines , nor scarce finde a bible amongst them : yet he may hear not onely men , but women-teachers , contrary to cor. . . let your women keep silence in the churches : for it is not permitted unto them to speak , &c. tim. . , . let the woman learn in silence with all subjection . but i suffer not a woman to teach , nor to usurp authority over the man , but to be in silence . teaching lyes in the name of the lord , and causing their weak captivated disciples to erre by their lyes , as that woman jezabel did , rev. . . notwithstanding i have a few things against thee , because thou sufferest that woman jezabel , which calleth her self a prophetess , to teach , and to seduce my servants to commit fornication , and to eat things sacrificed to idols . as for instance in a few particulars : these teachers affirm , . that the scriptures are not the rule of faith , and conversation to walk by ; contrary to tim. . , . all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness : that the man of god may be perfect , thorowly furnished unto all good works . hence it is that water-baptism , the supper of the lord , and censures , and other appointments of christ , are rejected by them . . that the light in every man is scripture within . . that the light in every man is the perfect law of liberty , a perfect rule in every mans conscience , where man is guided by it : and that it leads those that are obedient to it , to purity , holiness , and uprightness . hence they say , what they do in obedience to this light , is done in obedience to the lord , and therein they sin not . so that though they speak untruths , falsly accuse , persecute with the tongue , or otherwise do acts of injustice , &c. yet they will not be brought to acknowledge a fault , because therein they were obedient to their guide , and so to the lord. . that the light within every man is the object of faith. . that it is a common sufficient light ; that it is salvation to all that obey it . . they teach free will. . they teach and set up an inherent legal righteousness , denying the imputed righteousness of christ , which was wrought in the person of christ , without us ; without which none can be saved . . that christs fulfilling the law in us , or the spirit mortifying , and sanctifying , and so fulfilling the law in us , is justification . . that there is that in the spiritual man , which being turned into , and followed , can redeem , and make atonement , and that in him the atonement is made : which destroyes the atonement made by the blood of christ . . they teach , that there is no coming of christ but that within , and so deny the assumption of christ , god and man , to the throne of glory , and his second coming in his glorified person ; contrary to the scriptures of truth . these and many more arminian , popish , and long since profligated errors , are laid upon the forementioned sandy foundation by the hands of their chief builders ; as may be seen in the books of james naylor , george fox , hubberthorn deusbury , farmworth , burrows , howgill , parnel , mason , and others . but having done with their first , and main principle , i shall not enlarge upon their hay , wood , and stubble ; being assured , that the removing of their foundation will easily bring down their whole building . while i am considering and writing these things , i cannot but say , as in the presence of the lord , i bear a hearty love to their persons , and am moved with bowels of compassion towards their precious and immortal soules ; and that my soule yearns after their recovery , and return to the true jesus , who is the way , the truth , and the life ; and that it is only their abominable errors that i loath , and have levelled this discourse against . and having thus born my testimony against that which appears in this people to be against the mystery of christ crucified , i have no purpose for the future to trouble my self in making replies to any of papers or queries , for that i observe a designe of satan , moving them to multiply questions , tending rather to strife then edification ; and am warned by the apostle , to avoid such , tim. . . but foolish and unlearned questions avoid , knowing that they do gender strifes . yet in as much as they have since our debate , set many papers upno the doore , called often upon me to make good my assertion , and have given me a paper , wherein they challenge all the sons of adam to discourse with them of this their fundamental principle ; though i be nothing , & know well my insufficiency to such an undertaking , above many others : yet i say , if satisfaction be not received from that which is here writ , i further declare my self willing , and ready ( as far as it becomes a prisoner ) again to debate this point in difference with geo. fox , or any of his friends , before the high sheriff , or any other persons in the commission of peace , who can regulate our meeting , if they shall require him , and me , to come forth for that end ; not doubting but in the light and strength of christ , to maintain by scripture-evidence , what i have already asserted and proved ; and further to make it appear , that he , who shall affirm the light in every man to be christ , is a deceiver , and an antichrist . and here notwithstanding i have thus freely and faithfully declared my judgement against the deceit of this people , and more especially against that , which is the very soul and life of all their principles ; i cannot let pass , without mentioning some commendable things in them , left through my silence i should seem to condemn that which i allow . which that i may more orderly come unto , i shall briefly touch upon the means , or occasion of the great success , which their way hath had in the world ; which will administer just ground of jealousie , that their pleading for those good things ( which ought to be owned by all ) hath rather proceeded from the serpentine subtiltie acting principally in their leaders , to cloake and more insensibly to carry on a pernicious designe against christ , then from a true zeal of a godly reformation , for the honour of christ . the principle then here opposed , hath had its advantage for acceptance and growth , with great applause of multitudes , from some or all of these means following . . from the ignorance , pride , covetousness , idleness , formality , looseness , corrupt customs , idolatrous superstitions , and cruelty of parish-priests , and the generality of their hearers . . from the too great formality , legality , and manifold divisions of separated congregations . . from the open testimony this people have borne against the forementioned evils , together with a greater pretence of spirituality , unity , purity , holiness , righteousness , gravity , zeal , and perfection in them , then did appear in any of the former . antichrist doth never oppose christ more , then when he appears in a mystery most like him : when he comes in the name of christ , and pretends to be all for christ , reproving much that is evil , and pleading for many commendable things . thus our saviour tells us , many false christs shall arise , matth. . . in sheeps cloathing , matth. . . insomuch that if it were possible , they should deceive the very elect. this hath bin the advantage and method of this people ; they have cryed out against the priests and teachers , as hirelings , deceivers , covetous , scandalous , &c. against their hearers , as an ignorant , superstitious , formal deceived people ; every charge having much of truth in it : and the persons thus charged being clothed with guilt , were never able to this day to look this people in the face , who in the mean while crying out , lo here is christ , not in the multitude , not in the publique assemblies , not in the common way of worship , but amongst us a separared people , gathered and called out of the world into a more spiritual way . upon these fair shews , it is no wonder , that many poor harmless people ( either wanting able teachers , or being unacquainted with a gospel-church-way , or both ) should readily embrace every thing for truth which they speak , who had put to silence all their hireling-teachers , and carnal professors . this hath bin the very case of this nation , there being in many parts few ( except guilty persons ) to deal with them , who knew no no better way to get the flies off their gauld backs , then to crush them all at once , and with them the good and the evil together : which when many well-meaning people perceived , they magnified these sufferers , and received their doctrine as the orracles of god , and so easily fell into their net , to do homage to their new god. in the mean while these ignorant , loose , and rash priests and people , who thus dealt with them , lost themselves , injured the truth , and gave this people ground to glory over them . whereas the right course to be taken in this case , is to distinguish between good and evil ; and what is brought , either in doctrine or manners , that is good , let it be owned , embraced , and cherished ; and what is blamed as evil , ( if upon tryal it be found evil ) let it be put away : thus shall we be in a better capacity to see , and deal with their most secret delusions . in this method i am willing to joyne issue with the best of this people . do they bear a witness against hyreling priests and teachers , against tythes , against superstitious , carnal , formal worship , against swearing , against corrupt worldly customs in any part of our conversation ? herein i joyn with them . are they , at least in shew and pretence , for the power of godliness as well as form , for worshipping in spirit and truth , for justice , for righteousnes , sobriety , modesty , gravity , and whatsoever is excellent in life and conversation ? all these i allow , and am really for . yea , what ever they can make appear to be evil , that would i cast off with as much indignation as they ; and what further good they can shew , that i have not learned , that would i gladly embrace . and thus ( through the riches of grace ) having cast out those beams which dim the eyes of many , i can better discern the motes that lie deepe in the bottom of their own eye , and being upon equal ground with them , can tell them that all these fair pretences , and high expressions , are found to be a covering too short to hide their nakedness and deceit ; as will plainly appear to the unprejudiced reader in the foregoing discourse . and that while they call others deceivers , they themselves are more subtil deceivers ; while they call others merchants of babylon , and charge them for selling christs words , the prophets and apostles words formony , though as to many the charge may be true , yet they themselves are found in the same guilt ; none sell more babylonish ware then they , nor do any put off their merchandise at greater rates then they , as might be instanced in several persons , whom i forbear to ' mention ; nor shall i further enlarge in particulars of this kinde , but shall commit the whole matter of this discourse to the serious consideration of all men , and the success of it in their hearts , to be ordered according to the good pleasure of the all-wise powerful god , whose blessing only can make it prosperous . if some may be warned to avoid , and others recovered out of the snare of the devil , and brought to the acknowledgment of the great mystery of godliness , tim. . . from the faith whereof they have departed , and god thereby may be glorifyed , the end is gained for which it was intended . ΚΑΚΟΛΟΓΟΣ ΑΠΟΚΑΛΥΠΤΟΣ . or , an appendix to a relation of a debate had in the castle at lancaster , between the quakers and j. w. wherein the evil language of the quakers is discovered , and compared with the language of the false prophets . it is foretold that those false prophets , deceivers and antichrists that should come in the last days , should be boasters , proud , blasphemers , false accusers , incontinent , fierce , despisers of those that are good , heady , high-minded , tim. . unruly , vain talkers , t it . . presumptuous , self-willed , speaking great swelling words of vanity , pet. . , . raging waves of the sea , foaming out their own shame , jude . whether these characters do not eminently appear in some of these people , by this which followeth ; and whether ( notwithstanding their boasting of perfection , and a sinless state ) they declare not themselves to be the servants of corruption : i leave to be considered by all that are sober , impartial , and wise ; yea , even by such of themselves as are not wholly void of the fear of god in their hearts . for my own part , though i can say that ( through the goodness of god ) i have had converse with christians in several forms , and in several nations , above thirty years ; yet i never met with a spirit in any sort of professors more like those unclean spirits which are said to come out of the mouth of the dragon , the beast , and the false prophet , then this which hath manifested it self in the magisterial expressions hereafter mentioned in this paper . had i been mistaken in my assertion , and my arguments brought to prove it ; or had i affirmed any thing in my paper derogator from the truth of christ : it would have become them , or at least george fox , if he was ( as margaret fell affirmeth ) called from the shoo-makers trade , of the lord , to his work and service , as the apostles were ) to have advised them as paul did , ( tim. . . ) to have answered in meekness . but contrariwise , in stead of a meek answer to my scriptural arguments , after my paper had been many days in their hands , they send forth many infamous libels , stuft with invectives , most of them being put into the hands of the gaoler and prisoners before they came to mine ; wherein , besides the unsavoury language following , they do their utmost to render me odious , and obnoxious to the greatest danger , and that by dark and dubious insinuations ; as , that it 's known what i have been , and , some things else they have which must not yet be manifested , &c. by this subtil means , the more to amuse the people , and beget in them an opinion of me as some hainous offender . surely methinks they should not be so weak , as to imagine that these unchristian calumniations should pass with wiser men for a sufficient refutation of what i have writ . and if hereby they think to affright me , they are greatly mistaken : for i fear nothing that they or any others can do to hurt my unstained reputation amongst men . i shall therefore pass by many biting , false , scornful , jeering and frothy expressions in their published papers , and onely mention some few of those censures , judgings , cursings , which like a floud they have sent out against me ; with their names who have published their papers , or sent them open . such as have sent sealed letters , their names are concealed . thomas gurwen in a paper writes thus : john wigans , what a rage and chafe art thou in ! and how theu swellest , and fretieth ! oh the plagues of god will be thy portion , and be poured out upon thy head . thou was so full of rage , and bitterness , and envie and malice in thy heart . thou hast raked and scraped a deal of chaff , and rabling stuff which came out of the bottomless pit . in another paper : a filthy dreamer , who vomits up thy own shame . thy book will be thy utter overthrow : for it 's no more to me tho●● chaff , and dirt under my feet . in another paper : thy ill-bred behaviour , thy ill-bred sawcie tongue , unnurtured and unbred : and besides thy sawcie language . thy hypocrisie , and sawcie tongue , and unmanner liness , and ill breeding . whether this was endited by thomas curwen husbandman , or dictated by george fox shoo-maker , i know not : but when he hath shewed ( as he hath not ) in what particulars i have manifested ill-bred behaviour , sawcie , unnurtured , unmannerly language , i may possibly learn better , but never in this mans school . let the wise judge what manner are most likely to be learned from this master of cacologie . margaret fell in one letter : thou manifests thy gainsaying spirit , core-like , gainsaying and resisting of the truth , as jannes and jambres did ; that is to say , the light with the which every man is enlightned , is not the light of christ , nor a saving light . thou art without god in the world . thou hast manifested thy self to be out of the first step that leads to christianity , and art a minister of darkness . thy foul sinful prayers are abominable . they fleshly performances are but grass and chaff . all thy rotten bypocritical performances . thou hast committed sacriledge , and hast blasphemed against the holy spirit of god ; which never will be forgiven thee in this world , nor in that which is to come . thou art under it , and it remains upon thee for ever . that foul and unclean spirit that thou art of . thou manifests thy dark sottish spirit . in a second letter : thou begins with a lye , and ends with the devil , and sets john wigan next to him , as if thou wast his head-vicegerent : but certainly thou art a great zealot for him . all such unclean spirits as thine is . thy black defiled heart and conscience . thou hast manifested thy self to be a childe of darkness . what hast thou to do to take the name of god and christ in thy mouth ? thou enemy of god. thou art a thief . thou are not a believer of christ . thou art yet in thy sins . thou art a man separated from god. thou never knewest nothing of the worship of god. thy envious poysonous heart . thou art under the chain , and it is over thee . a fighter against god and his truth , and the reward thou wilt be sure to have . and never look that that which is cursed will be blest . thou art accursed , and no other portion can thou have : and this is scripture , and truth to thee . in a third letter : thou can do something in writing a book of thy own dreams , and thy imaginations , and brain-studies , and telling of lyes which thou hatcheth out of darkness . thou art a meer sot and ignoramus . thy evil unclean heart . thy malicious dark envious spirit . thy weakness , inability , and ignorance in the things of god. i having told her that if she called the light that that is in every man that comes into the world christ , she set up an idol ; and if she worshipped that light as christ the redeemer , she was an idolate● : she answers thus : i never heard such words , but from an idolater , and a blasphemer against god and christ . thou art an enemy of god , thou art worse then the jews . thou art a fit man to joyn with the turk to set up mahomet . o thou infidel , o thou childe of darkness ! speaking of christ , she saith , i am a witness for him against all such antichrists , and deceivers , and blasphemers as thou art . thou art a minister of the night , and of darkness , in the apostacie . thou art a night-bird . the curse and the judgement that 's written therein , ( speaking of the scripture ) christ jesus and the apostle hath pronounced it upon thee . thou art the man. thou hast lost god and christ . because i asked this question , viz. what parish-priest in england had got more money with his tongue then george fox since he was journeyman-shoomaker in manchester ? she saith , thou art a wicked , ungodly , impudent lyer . thou lyer . a proud disdainful spirit . a heathenish spirit , which torments thee , and many more such night-owls as thou art . thou wicked lyer . the devil the god of this world is thy god , and thou hast done what thou canst in opposing the quakers to get him glory . thou hast a great measure of the spirit of envie , malice , and cruelty , and bloud . thus far are her expressions , whom thomas curwen affirms to be so vertuous a woman , that i am not worthy to take her name in my mouth . another writes thus : thy vain hypocritical prayers , and formal preachings , and chains offerings . thou art darker and darker , and will be to thy dying day , unless thou come to believe undoubtedly that christ enlightens every man that comes into the world with a saving light . you have been , and are hypocrites . thy blasphemies against the everlasting truth . another writes thus : thou opposes the truth , and manifests thy self to be an enemy of christ the light ▪ an opposer of the gospel which is the power of god , of which power thou art ignorant , and a stranger unto . thou art gone into rebellion , and not onely ignorant of the true god , and christ , but also art become an enemy and opposer of him by deceit and deceivableness . thou hardens thy heart , and stiffens thy neck against the lord , and heaps up wrath against the day of wrath . another writes thus : thou hardens thy self against the truth more and more . it hath been evidently manifested that thou art an enemy to god and his truth . thou art in thy will worship and carnal ordinances , as baptism , and bread and wine . thou art vainly puft up with thy fleshly minde , and art in the steps of the false prophets of old , and the false apostles in the days of christ . in a paper from william holden and others , it is written as followeth : oh friend john wigans , it seems old henry woods and thomas curwens pills which they gave thee to work out that old leaven that hath lien of long within thee , but this hath wrought of the contrary part , and hath caused thee to vomit and spue out upon a piece of paper , and sent forth for the dogs to lick up : and they being eager , doth take so much ●f this they filthy spuing , that it causeth them to vomit as thou doth . a few days after this appendix was given forth , another paper was delivered to me from the said william holden , which at his request is here inserted . oh friend john wigan , it seems old henry wood and thomas curwen pills works with thee , that thou purges upward and downward , that thou hadst need of one to wipe thee ; for thou makes a pitiful stink : it seems thou hast a full stomack , and a full body , that through thy vomiting and purging thou besmears every one that comes nigh thee ; one may follow thee by the smell : and thou art more like a scolding woman then a man : thou art more like a foul dragon , then to preach the gospel : thy language is more like that thou had been bred in bedlam , then amongst men : thou art more like a rustical door-keeper , to tear off peoples coats off their backs , then to preach the word : thou art more like a ranting tavernfellow cocking up thy hat , then a civil man. and thy brother price glorying in his own strength , throwing the ball , following pleasures , sporting in the day-time like a ranting fellow : who art a busie-body in other mens matters . but this is like wigans and prices worship : thou art like unto the raging sea , foaming out thy own shame , casting up mire and dirt ; who art deceiving a company of silly simple people ; who cloathes them with thy old rotten rags , and feeds them with thy husks . one of the filthy dreamers and inchanters , deceiving the people with thy sorcery , like thy old brother simon magus ; yet have a feigned humility in will-worship , puffing up thy fleshly minde . and john , dost thou not see thy self to be in an ugly dress , and shape , and image that thou art in ? and wilt thou not give over preaching and vomiting to people , yea or long , and deceiving their souls , and poysoning them with thy sorcery ? for thou stinks all the country over : and now wilt thou not go to steeple-house ? for you are all one in the ground : for thy non-conformity will not cover thy hypocrisie and deceit . we see thou hast ishmaels bow , and cains club , and esaus sword , and the clusters of sodom , and the grapes of gomorrha , and babylons confusion , and the egyptians tongue ; and by thy side carries judas bag , and weareth the livery of antichrist , and art shod with deceit : one of the fools whose heart is filled with laughter , as thou did make thy self manifest in the dispute : and who is like a man with a scald head , and like a horse with a gauld back , going frenging up and down , snuffing up thy nose like the wilde asses colt ; grinning like a dog , teeth like a lion , a paw like a bear , and mouth like a dragons beast , poysoning the peoples souls with thy sorcery , which makes them to vomit , and spue , and drink up iniquity , and vomit it out , which the people licks up and vomits it out , that they make such a stink ! and thou hast shamed christianity : thou art more like an oyster-woman ; it is like thou knows billings-gate : thou art better selling oysters then doctrine , or preaching either . and we hear thou hast vomited up more , to adde to thy first vomit : for thou stands in need of purging ; for thou hast a very unclean vessel , which is full of the old man : for thou might shame with thy filthy spuing , if thou wert not very impudent . and thou may put this to thy appendix . no more , but love to thee poor captivated creature of satan . from thy friend , william houlden . this paper was delivered to me the m. d. . the writings out of which these sayings are extracted , with some others of like import now in my keeping , will fill up three or neer four sheets close written , wherein ( besides what is here mentioned ) is contained not a word tending to discover the unsoundness of my assertion , or to enervate my arguments ; but manifold untruths , and light vain and scurrilous expressions , altogether unbecoming saints : which ( though i can shew if required ) being too tedious for the reader , i have forborne to transcribe , being also assured , that the lord will sweep away the refuge of lyes : nor had i presented this to view , but that they have first done it , and that i finde it said , that the folly of such shall be made manifest to all men , . tim. . . if instead of answering an assertion proved by plain scripture , it be not folly to call the assertion and proofs chaff , dirt , rabling stuff , out of the botomless pit , and filthy spewings , &c. and to curse the author with the plagues of god , and to tell him he is accursed , an enemy of god , an infidel , a child of darkness , &c. i say , if this be not folly , let the wise judge ; i am sure the all-wise and righteous god , will in due time , judge between them and me in this matter ; and make it manifest , that these fruits never came from his good , pure , holy spirit . had it not bin a more easie and commendable work , in one sheet plainly to have discovered and refuted my errors ( if any such be in my writings ) then to have filled three or four sheets with such stuff as this ? surely a right spirit would have led them that way . but whosoever will engage against the spirit of antichrist , especially to raise him out of his chief hold , can expect no better measure , while he is owned , and submitted to in his deceits : his carriage is like a lamb ; but cross him , and he is in a rage , and speaks like a drag●● ▪ rev. . . while the false prophet hath hope to allure any , and make merchandise of them , his speech is fair , and his feigned words are smoother then oyl . pet. . . prov. . . like the adulterous woman , pro. . . but if he prevail not , but be opposed and rejected , then is he loud , clamorous , and stubborn , prov. . . and . . like josephs . mistress , when she could not prevail , cries out , and by false accusations causeth him to be cast into prison , gen. . and yet further , besides all this , and before my book is answered , there are four of these people who severally write themselves blacksmith , husbandman , laborer , and taylor , who send forth into the town a new challenge to debate seventeen or eighteen points with me . but why is not the shoo-maker joyn'd with them ? what feeble shifts are these ? my assertion strikes at their very foundations . and before they make that good , they would run into other matters . but though they seem to be weary of their cause , i must hold them to it , till their corner-stone , and mine be so thorowly tryed , that it may evidently appear whether of them is the true rock christ jesus . and whereas i said in my paper , that i was willing and ready again to debate the point in controversie with geo. fox , or any of his friends before the high sheriff , or any in the commission of peace , if they should require us to come forth for that end ; let not george think to shuffle himself out , and put the task upon others : for he must know , that in as much as it is affirmed , that he was called of the lord from his trade as the apostles were , my desire is in this matter chiefly to deal with him , and such others , that say they were apostles , that their doctrine and deeds , being brought to light , it may be clearly known whether they be true apostles indeed , or false , who preach another jesus and gospel then paul did , as i have great cause to suspect them , and doubt not to prove them to be , if they adhere to the principles which are laid down by them in their printed books , and asserted and maintained in our late debate . and lest it should be thought that these mechanicks are mentioned with contempt , as if none such were , or could be usefull labourers in the lords vineyard ; i do here seriously profess , that any truth declared by such a one ( being sent ) is as precious to me as coming from any other man ; and there are at this day persons well known to me , of several occupations , under a special anointing , who being sent , are successfull labourers in the work of the gospel , and whom i highly esteem for their works sake . but as the lord approveth not , so neither can i own preachers who are not sent , jer. . . rom. . . but do creep privily into the work , and run unsent . jude . jer. . . nor can i bid them god speed , who bring not the doctrine of christ , nor preach the same jesus and gospel that paul did , but speak perverse things , acts ●o . . bringing in damnable heresies , even denying the lord that bought them , pet. . . for though such as these may say ( and others may think ) that they are apostles when they are not , and for the greater confirmation of their erroneous doctrines may boast of gifts , as some have said to me that george fox had the gifts of tongues , and to others it hath bin said he could speak above thirty languages . and by this and such like plausible pretences , they may insinuate themselves into many , and gain a multitude of followers , which is one certain character of antichrists last coming , that many shall follow his pernitious wayes . matth. . . . pet. . . yet when they are trye● , they will be found lyars , rev. . . in the interim i have one request to leave with the sober reader , viz. that he will seriously , and impartially resolve in himself these following queries . . whereas it can be found in all the scriptures , that any of the true prophets , or christ , or his apostles , ever used such language as is before mentioned , to any person professing repentance towards god , and faith towards our lord jesus christ ; or whether it be not clearly the fruit of an antichristian spirit , as hath bin hinted . . whether there can be any other aym in the aforesaid censures , then to cast an odium upon , and to cause a disesteem of the person opposing them . and whether this was not the practice of the false prophets , and false . apostles of old , thereby to gain more credit to their own cause . . whether it be not a manifest abuse of the scriptures , and a presumptuous intruding into the office of christ , positively to affirm that the sins of any man shall never be forgiven in this world , nor in that which is to come , meerly because he denies that light that is in every man that comes into the world to be saving ; in as much as the scripture no where saith that that light is saving . . whether do not this people censure all the men and women in the world , ( as well as the author of these papers ) to be out of the first step that leads to christianity , to be infidels , and to be accursed , if they deny the light that is in every man that comes into the world to be saving . and whether is not this asmuch as to say , that they only , and none besides themselves are christians ; and whether is not this a great appearance of pride in them , thus highly to extol themselves above all others . . and whether , are not all these censures directly contrary to the scriptures , and such as make them lyable to greater judgment . matt. ●● . . jam. . , . . whether do not these clamours , and evil speakings , for which there is no scriptural warrant , manifestly slow from bitterness , anger , ●rath , malice , as the apostle intimates , eph. . . . whether any wise experienced christian can judge this people to be in a perfect sinless estate , who appear with these open sinful revilings , cursings , judgings , in their mouthes . nay-since they boast and glory in this their shame ; whether is it not evident that they are servants of corruption ? . whether this hath not bin their manner all along , to strive to overcome with these carnal weapons , threatenings , censurings , cursings , revilings , &c. and since no spiritual weapon is yet employed in the management of their cause , whether have not all persons just cause to suspect t●● badness of it , and that as the weapons are carnal , and devilish , so is their cause supported thereby . . whether it be not abominable wickedness to father all their evil speeches upon the holy ghost , and to say when they curse , rayle , revile , speak falsly and frothily , that it is by his inspiration and command . . whether can any man rationally conclude , that these people beare any true love to that person whom they judge to be an enemy of god , and ●●cursed , and whose sins shall never be forgiven in this world , nor in the world to come ? or rather , when they profess love , and say they desire his eternal welfare , is not there just ground to believe that they speak lyes in hypocrisie , as it 's said apostates should do in the later times , tim. . . 〈◊〉 . do they not plainly discover a persecuting spirit in the forementioned revilings , and may not any man in reason conclude , that whom they judge an enemy of god , and accursed , they would use as such if they had power . . lastly , i leave it to be considered , by such as will take the paines to read the account which i have given of the light within , whether they do not speak all this evil of me , merely because i have told them the truth , and not for any other cause , &c. by that time thou hast well considered these queries , and by the resolution of them , hast gained a better understanding of this people , ●●robable ( if providence intermit not ) another sheet may be pre●●ted to thy hand , with a further discovery of the mystery of iniquity . in the mean time , i shall finish this with a few cautions to all ●●ts of people , but more especially to young weak inquiring persons . . take heed of that religion that begins with a lye : for it is certainly a great judgment of god to be given up to believe a lye , thess . . , . and 〈◊〉 the first step to this peoples religion is an abominable lye , and that every one is taught and required at his entrance into their religion to believe 〈◊〉 lye , i have shewed in my former paper . . take heed of that spirit that denies either directly or consequentially christ come in the flesh , for that is the spirit of antichrist , joh. . . and he that biddeth such a one god speed , is partaker of his evill deeds , joh. . . take heed of those persons ( how fair soever their pretences be ) who have no better weapons to defend their doctrine with , then censures , judgings , threatenings , curses , for that was not the way of christ , and his apostles ; and of those who can curse men , and bless god with the same mouth , for that ought not to be , jam. . , . eph. . . let no man deceive you with vaine words . finis . notes, typically marginal, from the original text notes for div a -e tim. . , . with tim. . , . luke . . john . . notes for div a -e the first occasion of the debate . their fir●● letter . an answer to that first letter tim. . . * subjective . his second letter to me . the queries set upon the door an answer to his second letter . their carriages towards me in my chamber . my offer to meet them upon conditions . their agreement to mee● , with some alterations of the conditions . my assen●●o their alterations . our mee●●●ng disappointed by the gaoler . the meeting begins . some things prem●sed in order to the debate . the assertion to be proved . ● ▪ argum joh. stubbs answers . my reply to j. stubbs ▪ the reason why a natural man cannot know , nor discern the things of the spirit , is , because he hath not the spirit . the disorderly carriage of somo who were obstreperous . geo. fox asserts the spirit of christ to be in every man. the first scripture brought to prove his assertion . answer . the second scripture brought to prove their assertion . answer . not all israel , but such only as are born of the spirit , have the 〈…〉 a third scripture . answer . a fourth scripture . answer . a fifth scripture . answer . a sixt scripture . answer . none of the scriptures brought by them weaken my arguments . . arg. arg. . argum. . arg. no answers given to weaken my arguments . their harsh censures wherwith the meeting was concluded . the fruit of that spirit by which this people are led . an answer to their censures . railing not to be rendered for railing . christ not the●e example . their lies and false accusations the chief occasion of their censure . what they call the light with in . what is their first lye . three reasons of the additional discourse of the light within . five particulars premised . a twofold light within man what the light within is , as it respects the affections . what the light in every man is as it respecteth the understanding . the spirit , or lig●t in every man is no● the lord. the light in every man is infer●or to the ●ight of angels . vis ratiocinativa a 〈◊〉 facultas intelligendi . what the light in adam before the fall could do . there is a law written in every mans heart this law is not god. proved . * though the hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit , formavit , fec●t , may have a different signification , as appears in isa . . . in which verse they are all used : yet this may be gathered from them all , that the the thing created , formed or made , is not the creator , &c. a summa●y account of the light● in man before the fall the light in man before the fall could not manifest a redeemer . the light in man since the fall , not such as it was before the fall . the light and law remaining in faln man , is sufficient to render god righteous when he iudgeth the disobedient a fourfold use of the light in every man. . to make manifest . . to direct . to convince . what conscience is . the knowledg of sin is by the law. what is the lord● witness in all men . what it was that manifested to adam and juda● their transgression . . to feel after god as creator . the su● of that which the light in every man since the fal can do . the light in every man is a great , an excellent and necessary light. . what it cannot do since the fall . it is a n●tural light . perse , or sensu diviso . subjective , or sensu composito : in what respects the light within every man is insufficient . . it cannot bring , any man to life the tenor of the law of works . . it cannot discover the redeemer , it knows nothing of the gospel mystery . which is cleared in several particulars . . it knows not the law of fa●th . the tenor of the law of faith. the law of faith is not natural but supernatural . . i● cannot convince a man that his not believing in christ is a sin . what light it is that can discover these great mysteries . it is the light of christ jesus as mediator , which irradiates the soul with the knowledge of gospel mysteries the great agent by which christ works , is his spirit . none partakers of this light , but new creatures . the law of faith is writ●ten in the he●● of a new cre●●ture . the spirit himself dwe●● in the heart a new creatur● the spirit is that witness that every b●●liever hath i● himself . what the great mistake● of this people is . 〈◊〉 worship the ●●●●t in every 〈◊〉 as the ●●deemer , is 〈◊〉 worship an ●●ol . ●●rist is the ●●ject of faith . ●ho is a de●●iver and an ●●tichrist . ●n objection ●om joh. . . ●●swered . two things to ●e considered ●oncerning ●●e true light . the true l●●g is the word god the creator . not as god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how the true ●ight lighteth ●very man that ●ometh into ●he world. . objection . answer . the word made flesh is only called christ . the word made flesh , doth only bring life and mortality to light . the word made flesh● doth only lig●●ten savingly those that blieve on hi● the word made flesh is given for a covenant . the light g●●ven by the word made flesh , is far more excelle●● then the lig●● set up in ever●● man , by the word the creator , the misunder●standing of joh. . . is from a neglect● of a distinct consideration of the word , and the word made flesh . ●●e necessity the fore●entioned ●●stinction ●●ared in ●ree parti●lars . the opinion of this people is many waye● injurious to jesus christ , and pernitious to the souls of men. . it denies the great mystery of godliness , ●●d the lord at bought ●●em . it sets up an ●●ol . ●●hat an i●●ol is . . it opens a way to the doctrine of daemons , and the worship of the devil . . it leads 〈◊〉 to slight 〈◊〉 scripture 〈◊〉 rule , and walk after t●● own lusts . . it opens door to grea●● confusion . their worship is idolatry . none but idolaters admitted into the number of their priends . the manner of their worship very confused , as it was practised in their meetings in lancaster . the names of their assemblies , & members thereof . who are their ●●achers . what doctrins are taught by them . what books these doctrine are to be found in . their foundation being rased , their whole building will fall . this people are objects of pitie . a further debate offered with this people . 〈◊〉 who teach●● that the ●●ht in every ●●n is christ , an anti●●●ist . ●●e reason ●●y the good ●●ings in this ●●ople are ●entioned . ● plea for ●●od things ●ay cloak a ●esign against ●hrist . ●vhence their ●pinion hath ●ad its advan●age . antichrist most opposeth christ when ●he appeareth most like him . such hath b● the method this people . what hath rendred persons unable deal with them . whence so many have embraced the false doctrine and way . the wrong way that ma●ny have take i●● to suppress their errours . the right way to suppress their errours . what things are commendable , and t● be owned in them . ●ow one may ●●me to dis●n their se●t deceipts . notes for div a -e characters false prophet in the last days . the spirit of the quakers and of the dragon compared . such as oppose themselves should be answered in meekness . the quakers in stead of answers return invectives . calumniation no refutation . the quakers maledictions . how many sheets they have filled with raylin● language . wherein th● quakers fol●● manifest . a right spir● would have led them a better way . when antichrist speaks like a lamb , and when lik● a dragon . the vaine shifts of persons maintai●ning errour . ●uch as say ●●ey are ap●●●tles , ought to ●●e tryed . preachers sent , ●hough me●hanicks , are to ●e esteemed . we must not ●id god speed ●o those that ●ring not doctrine of christ . when false apostles are ●ryed , they will be found ●ars . a request to the reader . queries to considered . the cause of stumbling removed from all that will receive the truth; and from before the eyes of the wise men of london: in a treatise shewing the difference between the spirit of a man which is the candle of the lord, and the light which hath enlightned every man that cometh into the world. also shewing ... there is not diversity of lights and spirits, by which they are ministred ... herein also is a false hosanna, and a false testimony reproved ... the name of him which hath so long travell'd to bring forth wind and confusion, is one known in the city of london by the name of iohn iackson ... that so ... understanding and knowledge of the truth may be increased, in those that follow on to know the lord. given forth from the lords servant, richard hubberthorne. hubberthorn, richard, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the cause of stumbling removed from all that will receive the truth; and from before the eyes of the wise men of london: in a treatise shewing the difference between the spirit of a man which is the candle of the lord, and the light which hath enlightned every man that cometh into the world. also shewing ... there is not diversity of lights and spirits, by which they are ministred ... herein also is a false hosanna, and a false testimony reproved ... the name of him which hath so long travell'd to bring forth wind and confusion, is one known in the city of london by the name of iohn iackson ... that so ... understanding and knowledge of the truth may be increased, in those that follow on to know the lord. given forth from the lords servant, richard hubberthorne. hubberthorn, richard, - . burrough, edward, - . [ ], , [ ] p. printed for thomas simmons at the bull and mouth neer aldersgate, london : . "to the reader" signed: e.b., i.e. edward burrough. annotation on thomason copy: "nou: ". reproduction of the original in the british library. eng jackson, john, fl. - -- early works to . inner light -- early works to . a r (thomason e _ ). civilwar no the cause of stumbling removed from all that will receive the truth; and from before the eyes of the wise men of london:: in a treatise she hubberthorn, richard d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the cause of stumbling removed from all that will receive the truth ; and from before the eyes of the wise men of london : in a treatise shewing the difference between the spirit of a man which is the candle of the lord , and the light which hath enlightned every man that cometh into the world . also shewing , that though there be diversity of administrations , yet there is not diversity of lights and spirits , by which they are ministred : and shewing by clear testimony what the more sure word of prophesie is , which the apostle peter exhorts the people to take heed unto , untill the day did dawne , and the day-star arise in their hearts . herein also is a false hosanna , and a false testimony reproved ; and a false witness is rejected , and an untimely birth cast out , though for the time of travel it might have been a monster , being above two yeers ; but in the end is brought forth for destruction ; the name of him which hath so long travell'd to bring forth wind and confusion , is one known in the city of london by the name of iohn iackson ; being by the truth of this following made manifest : that so by every motion of the spirit of truth , and every testimony given from it , understanding and knowledge of the truth may be increased , in those that follow on to know the lord . given forth from the lords servant , richard hubberthorne . for this end was i born , and for this end came i into the world , to bear witness unto the truth , joh. . . every one that is of the truth heareth my voyce . spoylers shall come up out of the north , which shall spoil babylon , jer. . . london , printed for thomas simmons at the bull and mouth neer aldersgate , . the light is broken forth as the morning , and the health of the nations is in it , and is springing forth speedily , and the righteousness of the righteous seed is going forth before them , and the glory of the lord is revealed to his seed , which now calleth , and the lord doth answer , here am i ; and the lord hath made , and is making his seed as a watered garden , and like a spring of water , whose waters fail not ; and is raising up the foundations of many generations , that people may come to build again upon that ▪ foundation which they have been driven from , especially by their pastors : for saith the lord , many pastors have destroyed my vinyard , they have trodden my portion under foot , and made my pleasant portion a desolate wildernesse , and have made gods heritage as a speckled bird , the birds round about are against her , and all the beasts of the field come to devour , jer. . , . and now is the lord come forth against these devourers , even as a lyon bereaved of her young ones : for the lord will not suffer the spoyle of his heritage no longer , but will dresse his vinyard that it may bring forth fruit unto him : and now is the lord casting out the blind vatchmen , and the foolish prophets which have followed their own spirit , and have seen nothing , and all such is the lord casting out , and his everlasting fire is he kindling amongst them : and now i hear a cry of torment going through the nation : can any kindle a fire among serpents , and they not be offended and shut their stings ? can any touch the vipers but they will smell with venom ? and when scorpions are trodden upon , will they not shew forth their strength ? can that nature suffer death patiently ? nay patience proceedeth from that seed which slayeth the enmity , and destroyeth the man of sin ; and therefor● as we have one seed to witnesse for , so there is one to witnesse against ; and as it is the work of the spirit of god to approve the things that are of god , so it is iis work also to reprove those things which is contrary to sound doctrine , to the end that every one may know as well what to reject and deny as error , as what to own for truth and sound doctrine ; therefore of necessity must every one be turned to the light which christ hath enlightned them withall , that they may discern what they are to approve , and what they are to reprove ; and that judgement is true which stands in the light , and in the measure of the spirit of truth . to the reader men of low degree are vanity , and men of high degree are a lye ; and the heart of man is desperately wicked and deceitful above all things . hear this ye wise men and foolish ; the more ye strive against the lord , the more is your wound made incurable ; and the higher you rise in envy , alwaies the deeper is your fall in confusion . and now christian reader , whose heart god hath opened to see and behold the things that be eternal , and can truly discern of different causes , and between the good and the evil , and between the light and the darknesse . this book is sent forth in the pursute , and after a book called , hosanna to the son of david , &c. by a namelesse author , whose work indeed was hardly worthy of an honest mans name , though very subtilly & craftily he prosecutes his purpose , & traverses his steps ful cunningly , as this worlds wisdom could guide him , in which wisdom he cannot know or receive the things of god ; & therefore it cannot be expected that the things of god should be received from that wisdom ; and though he hath confounded in his words his description of the light of christ , sometimes speaking well of it , and sometimes otherwise , and not knowing hardly whereof he hath affirmed ; his words are so counfounded and mixed in his corrupt reason , in giving forth his knowledge of the things of god , which he seems to be ignorant of , but onely as he hath the knowledge of them from the letter , by which no man can come to the knowledge of god , nor of the things of his kingdom without the revelation of the spirit of jesus , and the opperation of the same spirit : but friends , the testimony of god stands sure for ever , though men would confound it in their own reason : and this is the testimony , that christ lighteth every man that cometh into the world , which light is sufficient to lead every man to god , or else to condemn every man from god ; and this testimony is true , notwithstanding all the opposition against it ; and it shall abide sure for ever , though men strive never so much in the gain-saying of it : and this is the testimony which we have born and shall bear to the end , and who believes it , and who believes it not , this is the hand of the lord according to his pleasure , and to him we leave it , and so we do , and must clear our consciences from time to time , while the lord gives us a being : and herein we are a good savour to god , and our reward is with him , whether israel be gathered or no , isa. . and also this namelesse author , which is supposed to be one iohn iackson , known in this city , hath taken some seeming occasion against us by searching our books , and ( as he saith ) hath found some contradictions in them , which may appeare to be so to his dark mind ; yet in the sight of the spirit of the lord that is truth which he sees to be no other then error : however , this is sent forth for the true information of peoples minds , that they may know that truth is bold and confident , and that it is armor which defendeth from all enemies , and giveth strength to answer the craftinesse of men . and this same iohn iackson hath shewed himself now to be one with the common priests of the world , for as they have done , so hath he ; opposed the way and people of god , and with the very same arguments , shewing that he is of the very same spirit with them , his discourse and arguments being of the same nature as theirs are ; yea , he hath shewed himself to be of the very same spirit with all the open prophane wretches which doth revile , and scorn , and abuse , in every town and countrey the lords people ; and as they do so , so hath he written with subtil arguments , to the very same end as they reproach and scorn , ( to wit ) in a derision , and despising the way and servants of the lord ; so that his self-separation is now seen what it is , to be a very cheat and hypocrisie , who while he professeth a separation from the world , doth practice the very same wickednesse , and is not changed from them in nature , though he be in appearance : but what a poor work hath he brought forth in two years time ? which he saith his work hath been as embres raked up in ashes , yet a work that gains no praise of god , nor very little of the praise of any man : it seems he hath hatched mischief upon his bed , and brought it forth in the morning : who would have thought but a wise man in that time would have brought forth a larger peece , and more to purpose ▪ i am sure he might have made better use of his time in another exercise , then to have writ against the servants of the lord : it had been more honest for him to have set his pen to paper , and studyed to have given his testimony against the pride , and drunkennesse , and oppression , and whoredoms , and wickednesse in this great city . i say , it had been more honest , and liker a saint , to have sought the reforming of prophanenesse and wickednesse that greatly abounds in this city , then to have studyed two years to bring forth his invented stuffe against a harmlesse and innocent people , which he , nor any , can justly charge with evil , but as he hath digged deep by his imaginations , in recollecting a seeming-contradiction out of our writings , which is no contradiction , no more then christs words are , who saith , except ye eat my flesh , and drink my blood , ye have no life in you ; and yet in the same discourse saith , the flesh profits nothing : and for isaiah to go with the word of the lord to hezekiah , to tell him he should dye and not live ; yet in the same instant of time , told him he should live and not dye : would not iohn iackson have counted these contradictions ? but what he hath done in this , in sending forth a book against the quakers , he hath been so far from beating down sin , drunkards , and rude scorners , and abusive men that he hath fully strengthened their hands , and the wickedst people in this nation are very glad of his work : he hath given them matter to oppose truth withall ; but his reward and theirs shall be both with one hand , and he shall drink his portion in the same lake with such whose : hands he hath strengthened ; and let him know , and themall , god hath established us upon a sure mountain , which the gates of hell and death cannot prevail against . so his work i● counted of us , and cast by as our spoyled prey of babylons treasure , only this is sent abroad after it , in the pursute of it , which is not done with multitudes of words of mans wisdom , but in the plain nakednesse of innocent truth , which is more strength then all his arguments of guile , whereby he would deceive the people , but he can deceive none but such as are deceived already ; for all that are in the light , and in the truth , sees beyond all that he can say , and are established where his word ; can never reach them , to take away their peace , or disquiet them ; for as i said , we are established upon a sure foundation , and are tryed and proved , and cannot be blown away with any windy doctrines of men , which begets into st●ffe , and not into true sincerity of heart ; but wo unto that man that works offence , and doth cast stumbling-blocks in the way of the simple : and though the lords people be a suffering people , yet wo unto them that causeth them to suffer : and though he and some others in their spirits were elevated , thinking thereby to trample upon the innocent by that occasion happening concerning i. n. which was not suffered of the lord to be as an occasion to destroy his people , but as an occasion to try them , and to prove them , and thereby are they tryed and proved , and the more setled rather then confounded ; and iohn iackson , and such like , may glory in such things for a moment because the appearance of it seems evil , yet the lord will make their glorying void , for the lord hath wayes enough to preserve his people , and this we have found in many needful times ; and as concerning this thing which was looked upon as a breach among us by many , yet it 's over , and truth stands a top of it , & the beauty of truth appears through it all , and truth is more lovely when it is proved and purged : what if the lord suffer his to be lead and tempted for a season , let not the wicked boast of this ; for though the righteous fall , he shall rise again ; but the wicked fall into mischief : but yet we learn something by this , what a great use the devil hath made hereof , and how many books and lying scribbles hath been sent forth about it concerning us , which are all counted by us no better then the worst corrupted treasure that ever grew in babylon ; and the best of it is but baubles to please vain minds , for men of sound understandings can take no pleasure therein . and we see how by all means the devil and his people seeks occasion against the wayes and people of god , & how glad are the wicked when they get an occasion against the lords people ? and how do they glory in it , and boast in it for a time , thinking that their hands are strengthened in a greater boldnesse to do mischief ? and iohn iackson is one of those that takes pleasure in these things , and he hath managed his businesse with a great deal of craft , but there is none that will praise him for it , except such whose wicked hands he strengthens , & such as he must have stumblings after the way of the lord hath been so fully manifested , and they receive it not , and they must fall and be broken . and seeing that the wicked doth take occasion , and seeks occasion against the innocent , this will make many more watchful , and more circumspect , and more to walk in gods wisdom , and to deny their own ways , least offences come by them : and let him put off his armor , and lay down his weapon , and i wish he may spend the next two years to come , better then he hath done these last ; and that the little fire in the embres may kindle , to the burning of his corruptions , rather then into a blind zeal against the innocent people ; and what in this book is written , is not to contend or strive for mastery , but to clear the truth , and to remove all cause of stumblings from before the face of all the upright in heart . a friend to all people e. b. london , the third day of the nineth month , . the cause of stumbling removed , from all that will receive the truth , and from before the eyes of the wise men of london . many untimely births in ages past and present hath been brought forth , and the work of such hath alwayes been to destroy the heir , the seed which the lord hath blessed , that so the inheritance might be theirs , & so would thrust themselves into the kingdome ; but they know while the seed of the promise is alive , it keeps them out , and will not let them meddle with those things which they are not born unto : for they are sons of bondage , and children of fals-hood , and must not be heirs with the son of the free , &c. david out of whose root the righteous seed did arise , the bright and morning star , he saw that seed in his dayes and was aware of them , and gave his testimony concerning them , saying , in heart ye work wickednesse , you weigh the violency of your hands in the earth , the wicked are estranged from the wombe , they go astray as soon as they be born , speaking lyes ; their poyson is like the poyson of a serpent , they are like the deafe adder that stoppeth her eare , charming never so wisely : break their teeth o god in their mouth , break out the teeth of the yong lyons , o lord let them melt away as waters , that run continualy , when he bendeth his bow to shoot his arrows ; l●t them be as cut in peices , as a snaile which melteth ; let every one of them pass away like the untimely birth of a woman , that they may not see the sun , &c. psalm . . . . . . . . . and again he saith , behold he travelleth with iniquity , and hath conceived mischief and brought forth false-hood , psalm . . . and so there was a traveling and labouring before they could get their iniquity brought forth ; as we have true declarations concerning the ages past , how many have travelled and brought forth wind and confusion ; so likewise in this age by experience can we give testimony of the like births which hath been brought forth to the slaughter amongst babylons children , and here is one of the same birth born and brought forth in this city of london , to which i shall speak some thing at present , although he conceale his name , yet the seed you shall know by its fruits ; it is one that would be reckoned amongst those children that in the temple cried hosanna to the son of david mat. . . but the seed which david called lord is risen , and hath rebuked the false voice , for it is not every one that cryeth lord , lord , nor every one that cryeth hosanna , that enters into the kingdome , but such as heareth the word of god and doth it . now the testimony which this author gives to that which after a long travel is come forth , is this , that it hath been in his brest two years and upwards , while it at length is come forth as an untimely birth , or as that which is born out of due time , labouring under the burden of being both unnecessary and unseasonable . such a testimony as this seems to beget a wonder in the airy spirits of men , as if a monster were to be seen ( what two years travel , and yet an untimely birth ! ) & many such false cries is in this city , which enters into the sensuall part of men , and begets into the affections ; but there is a seed risen which hath received from the father the spirit of judgement , and understanding , and it doth not owne things according to the report , nor judge of things according to their names in outward appearance , but hath a measuring line given unto it , and a true ballance whereby voices , ways , worships , and testimonyes is tried before they be approved , and therewith shall this spirit be tried , and voice which is come forth crying , hosanna to the son of david , or a testimony to the lords christ ; which being truly weighted & searched , may prove a testimony against the lords christ , which hath enlightned every man that cometh into the world , in setting up mans spirit to be the light , instead of the lords christ : but first let us consider , the burden under which this man hath laboured , which is as he saith , that which is both unnecessary and unseasonable ; first unnecessary , because the same hath been before by better hands ; so it is not to be admired as a monster , because it hath already been , and effected nothing : secondly unseasonable , because those are already resolved ; that jesus christ is the true light which hath enlightned every man that cometh into the world , which he would resolve , that the spirit in every man is that light , and so according to this , every man must follow his own spirit , instead of following the light which christ hath enlightned him withall : now this burden thus considered , which is both unnecessary & unseasonable , haveing been in his brest above two years ; all that have received the spirit of judgement , and knows the workings of the mysterie of iniquity , and can truly read the state of those which are filled with unrighteousnesse , knows that this birth is cursed before ever it came forth , and it had been better that it had never been born , nor brought forth into the world ; for it will be to the great agravation of his sorrow and misery which did conceive it , and so long travel in it , & at last brought it forth ; but among the untimely births shall we reckon it , which never saw the ●un , nor never received blessing from the father , and happy shall he be that rewardeth thee as thou hast rewarded us ; and happy shall he be that takes and dasheth thy untimely birth against the stones , psalm . . . . against this birth hath the lord ●●reched forth his everlasting arme to dash in peices , and this is not the first of babylons children which in this age , and in this city hath been brought forth to the spoile , nor the first which this man hath brought forth , for he hath brought forth another without a name , which is both as unnecessary and as unseasonable as this : and so from experience he may say , that it is both unnecessary and unseasonable either to conceive , or bring forth any such thing against the seed which the lord hath blessed ; for there was never any as yet which did strive against the lord , or his annoynted ones which did prosper ; neither shall to the ends of the earth . so the burden of this man is searched , & judged , and found not to be the burthen of the word of the lord , though he thought it to be so , when in him he felt the fire of enmity , boyling and bubling up within him , as in his epistle ; but we have found it to be such a burthen as the false ▪ prophets in jerusalem did see for the people , which was false burthens , and causes of banishment , lam. . . but if the fire of the lord had been kindled in him , it would have consumed this birth in the womb , before ever it had been brought forth . but the hour is comeing and now is , in which the lord is fulfilling his promise according to the scriptures , which saith , that he will make jerusalem a burthensome stone for all people , all that burthen themselves with it shall be cut in peices , though all the people upon the earth be gathered together against it , zac. . . and as this was spoken , so it is fulfilled , and fulfilling , that the testimony of god may be sealed up among his children : for now is the light risen with which the lord christ is gathering into the new jerusalem , the city of the living god , and now hath many burthened themselves with it : and so burthened , that they cannot tel how to unburthen themselves of it : but to ease themselves of that burthen which is ready to presse them down , they break forth into revileing termes , and un●avory speeches , and false assertions against the light , and those that walk in it , and will deny both the light and children of light to be spiritual : some calling it natural light , some calling it natural conscience , some created light , some the light of reason and understanding ; some old creation light , some a dim light , some the spirit of man , and so burthen themselves with it : & when they have both spoken and printed such things to ease them of their burthen , their burthen grows again ; and so they do not cease to vex and grieve the holy spirit of god from day to day , and when they have burthened themselves with the enmity against the light , and the works of righteousnesse , proceeding forth from it to the father , then they cry the burthen of the lord ▪ the fire of the lord within them : but saith the lord to such , i will destroy that man and his house , and the burthen of the lord shall ye mention no more , for every mans word shall be his burthen : for ye have perverted the words of the living god , of the lord of hosts our god , ier. . . theref●re is the measureing line gone forth to measure the false burthens , whereby they pervert the words of the living god , with their own words and imaginations ; and unto those which ever were reproachers of the way and people of god , the lord saith i will bring an everlasting reproach upon you , and a perpetual shame which shall not be forgotten ▪ ier. . . so this is written that no man should any more burthen themselves with the burthensome stone , wereby they will be broken to peices if they fall upon it : but that every one may come to it , that with it they may see their false burthens , and the sin which doth so easiely beset them , and may cease grieving of the spirit of the lord , while his spirit striveth with them ; & may come to know every man his own word which will become his burthen , when it returns again unto him : but the word of the lord goeth forth & returns not empty , neither doth it burthen him which it goes forth from , when it returns again unto him : although the true burthen of the word of the lord be known in many before it go forth from them . therefore then seeing that it is an untimely birth , and not that which is born of the sprit which is come forth from him to whom i now am to speak . now least others being in the same blindnesse with him , think as he doth , that it is a true voice , or hosana to the son of david , or a true testimony to the lords christ , i shall weigh his testimony , seeing that the true voice is gone forth both in the dayes of his flesh , and since , in which dayes he was truly declared to be the light of the world , and the true light which lightneth every one that cometh into the world , ioh. . . ioh. . now seeing that this author hath set up another thing to be the light which hath enlightned every man , then christ , viz. the spirit of man ; i shall try this testimony according to the scriptures , whether it be a testimony of the lords christ , or a testimony against him , in these things following , which are the heads of his doctrine conc●rning the light . concerning the light , what it is . it is the spirit of every man which is in him , and without which he cannot ●e a man , and is the candle of the lord , prov. . . this spirit of a man is the reason of a man , or the vnderstanding of a man : what this light doth , it gives him to know his creator , and the end of his creation , ( viz. ) who made him , and why he was made , also how he should answer the end of him that made him ; and that god set up this light in man to see by , both whom he is to serve , and how he is to serve him , together with the reason thereof , because god made him . and with this light god hath s●● up a law , which law is called light , prov. . . whereby the will and mind of his creator is made known unto him , and he sufficiently qualified to see it ▪ understand it , &c. p. . it searcheth the inward parts of the belly : at first it moved upward , and it could look god in the face and serve him : but now since the fall the thief is got into this candle , and hath dim'd the light ; and covered the aspiring ascendan● quality , and now it burn● downward , and discovers the things beneath , pag. . that it is all eye ; it sees all that is done , but doth nothing , it neither likes , nor dislikes ; approves , nor disproves , but as it is in conjunction with a law , pag. . that it is the property of light to make manifest , eph. . . pag. . that it is not in the power of the light , as it is in every man , so much as to call any thing that is done either good , or ●vil , pag. . that the light did drive adam from the voice and presence of god , so far is the light from leading up to god , that i● drives ●●e soul from god , and keeps him in the fall , pag. . that it doth not lead into all truth such as love it , and obey it , pag. . not doth it reveal all truth to them that love it , and obey it : and that neither the light , nor the law doth convince of the sinne of unbelief . that the lamp and the light are convertable terms ; thy word is as a lamp , psal. . . and that the light and the law is one , pag. . so by this , the light , which is the spirit of man , or mans reason ; and the law , & the word which of that which is called a testimony of the lords christ , we shall try it with the former testimony of the lords christ , as it is written in the scriptures , which was given forth from those which were true witnesses . first , as in answer to these things , there is not one testimony in the scriptures , neither from prophet nor apostle , that ever said the spirit of man , or mans reason or understanding was the light which every one that cometh into the world is enlightned withall : but the testimony of truth concerning those which followed their own spirits , is this , the lord sent his prophet ezekiel to cry wo unto the fooli●h prophets that followed their own spirits , and had seen nothing , ezek. . . now they were not without the spirit of a man , for then they could not be a man , as he saith : now if they had the spirit of man , and reason , and if this was all eye , how was it that they saw nothing , when he saith , it sees all things ? so it is not a true testimony of the light , nor of the lords christ : but the spirit of man is the candle of the lord , and the lord having lighted it , then it searcheth the inward parts of the belly : and david , who knew what the spirit of man was , and what a candle was without light , and what it was when it was lighted , he said , for thou wilt light my candle , the lord my god will enlighten my darknesse , psal. ● . . so if the spirit of man be the candle of the lord , then whether doth not christ enlighten every man which cometh into the world ? and whether is not that light christ , seeing the spirit is but the candle , and that it must be lighted ? another testimony of his is this , that it is the property of light to make manifest , eph. . . but all things that are reproved are made manifest by the light , for whatsoever doth make manifest is light , pag. . and again in pag. ● . saith , that it is not in the power of the light , as it is in every man , so much as ●o call any thing which is done either good or ●vil . answ. whether of these two contraries must men believe , whether the light is able to make manifest whatsoever is reprovable ; or , that there is no● power in i● to call any thing good or evil ? but by this all men may see that this is not a true testimony to the lords christ , nor to his light , never was there any such doctrine preached by any that cryed hosana to the son of david , no● that did give testimony to the lords christ , that there is not power in the light to call any shing done good or evil . now let all who have received the measuring-line , and the equal ballance , weigh and consider , seeing the scripture saith , whatsoever things is reprovable is made manifest by ●●e light : is evil deeds reprovable then ? they are ●ade manifest , then you see them to be evil deeds , lying to be an evil deed , swearing to be an evil deed , drunkennesse to be an evil deed , covetousnesse to be an evil deed , pride to be an evil deed , whoredom to be an evil deed , false accusing to be an evil deed , gain-saying the truth to be an evil deed , anger and wrath to be evil deeds , and these things are reprovable , and as the light doth make them manifest , so it reproves them , and such are convinced of sin because they believe not in christ , so that unbelief is reprovable , and is made manifest by the light . and whereas some say that the light doth not reprove for the s●n of unbelief , that is false , for unbelief is reprovable , and whatsoever things are r●proveable is made manifest by the light ▪ but he that doth evil hateth the light , and will not bring his deeds to the light , lest the light should reprove him , ioh. . . and iesus said unto certain greeks and people which stood by him , which objected against his words , which was no saints nor believers , while y●● have the light , believe in the light , that ye may be the children of light , ioh. . . now he did not bid them believe in that which could not reprove unbelief ▪ i am come a light into the world , that whosoever believeth in me should not abide in darknesse . and iesus cryed , and said , he that believeth on me , believeth on him that sent me . also ioh. . , . this light was not mans reason nor understanding , neither was it mans spirit that was the true light which lighteneth every one that cometh into the world , ioh. . . again , another false testimony concerning the light , is this , that the light did drive adam from the voice and presence of god ; and so far is the light from leading up to god , that it drives the soul from god ▪ and keeps him in the fall , pag. . answ. this doctrine is to turn the truth of god into a lye , and to call light darknesse , and darknesse light , for there is no such testimony in the scriptures that the light did drive adam from the voice and presence of god ; but adam saith , i was afraid because i was naked , and i hid my self : it was because he had disobeyed gods voyce , not because he was enlightned ; for the scripture saith , it is your sins that hath s●parated you from god , it doth not say that it is the light which hath separated you from god , or driven you from him ; this may well be called a damnable doctrine , or doctrine of devils : hath god sent his son ● light into the world to drive the souls from god , and keep them in the fall . now let all consider and judge that ever knew the light , whether it be darknesse , or it be light which drives the soul from god , and keeps it in the fall . now this doctrine being compared with the scriptures , is utterly false ; and there is few that professe godlinesse in this nation that can bear it , or approve of it ; and for such as account themselves the highest profession , and above forms , under the name of seekers , to publish such a thing in print , here it appears that the best of men is but as a briar , and the most upright is sharper then a thorn-hedge ; for the day of thy watch-men , and thy visitation cometh , now shall be their perplexity , mi● . . now here is a day for tryal , that they which can may try the spirits and doctrines whether they be of god . now i shall lay it to that of god in all , is it not the work of the devil to drive the soul from god , and to keep people in the fall ? if so , then it is not the work of the light which lighteneth every man that cometh into the world , is not this to call light darkness , to say that the light is so far from leading up to god , that it drives the soul from god , and keeps him in the fall : what is that which leads man out of the fall , if the light keep man in it ? as this is contrary to scripture ▪ and to truth , so it is contrary to his own words , as in pag. . there saying , that by the light is the will and minde of the creator made known unto man , and he sufficiently qualified to see it , and understand it . answ. how can these two stand together , that the light drives man from god , and keeps him in the fall ; and again , that it makes known the will and mind of the creator unto him , and sufficiently qualifies him to see and understand it ? this cannot truly be called hosana to the son of david , no●a testimony to the lords christ , but a line of confusion which is stretched out , wherein darknesse is come forth as a cloud , and spreads it self over the earth , to darken peoples minds from the knowledge and understanding of truth , by words without knowledge ; but his folly shall proceed no further unreproved and made manifest . another false testimony concerning the light is this , that at first it moved upward , and man could look god in the face , and serve him ; but now since the fall the thief is got into the candle , and now the spirit burns downward , and discovers the things beneath . ans. what is the nature of the light cha●ged ? or is the spirit so changed , that before it ascended upward , and now downward ? we shall try this according to the scripture , which saith , who knoweth the spirit of man that goeth upward , and the spirit of a beast which goeth downward to the earth , eccles. . . so then if it goes downward it is the spirit of a beast , and not the spirit of a man : and here it is plainly evident that he knows not the spirit of a man from the spirit of a beast ▪ so unfit to cry hosana to the son of david , or bear testimony to the lords christ . but as for the light which hath enlightned man that cometh into the world , the fall did not change the quality of the light , for the light is the same ▪ as it was , but darknesse cannot comprehend ●t , neither knows how to give a true testimony of it , but confusedly speaks of two lights , the one springing up with man in his natural birth , sutable to his natural birth ; and another light sutable to the new birth that is born of the spirit . this is a testimony which is not to be found in scripture , to be two lights sutable to the two births , for he that is born of the flesh persecutes him that is born of the spirit , and god hath put enmity between the two seeds ; but to say that there is two lights sutable , and so the one natural , and the other spiritual ; the one of the earth , earthly , and the other of the lord , from heaven , as the two births are , this is not a testimony according to truth , for the light is but one , and the spirit of truth is but one ; and the same spirit which led the saints which believed , into all truth , the same did convince the world of sin because they did not believe in christ , ioh. . ● . and that light which is the condemnation of the world , who love the darknesse rather then christ , the same is the saviour of all them that believe ; and one man loves it , and another hates it , yet it is the same light , ioh. ● . ▪ but the scriptures bears no such testimony as that there is two lights in man , the one spiritual , and the other natural ; and for any man to say that the light of christ is natural , is blasphemy against the son of god , and is a sin not easily forgiven , and it is hard for such to find the place of repentance ; for every one that comes to repentance , must first come to the light which christ hath enlightned them withall , and must know it to be spiritual , and confesse it so , and with this light come to discern the two births , the one from the other , and their several natures ; and how that the one birth is guided by the light , it being as the eye , giving them to see what to speak , before they speak , and so keeps them out of the worlds line , which is confusion ▪ and as a teacher , giving them to understand what to do , before they do it , and so keeps them out of the condemnation , bringing their works before-hand to judgement ; and so their works are wrought in god , who answer the light which they be enlightened withall ; but the light is not sutable , no● according to that birth which is born after the flesh , but condemns that in all its wayes and actions , and is given to lead the creature out of that nature , and out of that birth , into the regeneration , to lead out of the deeds of darknesse , and out of the shadow of death , into the living inheritance , among those that are sanctified in christ jesus . another testimony concerning the light , relating to the two covenants is this , that as there was a new covenant diverse from the former , the old , so there must of necessity be another light to accompany it , diverse from the former ; that is , as then mans spirit , so now the spirit of the lord , &c. page . answ. ther● are diversities of gifts , but the same spirit ; and there are differences of administrations , but the same lord ; and there are diversities of opperations , but it is the same god which worketh all in all , cor. ▪ , , . now all people is to know that there was a ministration different from the administration of the gospel , the new covenant a different administration from the old ; but there is no necessity that it be ministred from another spirit , nor from another lord , nor from another light ; therefore to say , that because the covenants or admini●●ration● are diverse one from another , that therefore it must not be the same spirit , but the one by the spirit of man , the other the spirit of god , and that the light● is to be diverse the one from the other , this is a false testimony ; ●o●●●● same spirit in which the law was administred , ( the first covenant ) ●● the same was the second administred , which doth make perfect according to the conscience . now as all people is brought o●● of their o●● inventions and imaginations , and from following their own spirits , to own the light of christ which hath enlightned them , they shall know the diversities of administrations , and the diversity of opperations , and yet but one light , and one power , and one spirit , and not as many lights as births , nor as many spirits as opperations , not every administration to have a diverse light to accompany it ? for though there be that are called gods , whether in heaven , ●r in earth , as there be gods many , and lords many , but to us there is but one god the father , of whom are all things , and we in him ; and one lord iesus christ , by whom are all things , and we by him ; howbeit there is not in ●very man that knowledge , cor. . , , . and though there be in the world many lights , yet to us there is but one , him by whom all things was made , which doth enlighten every man that cometh into the world , that in him all men might believe ; and as every one believes in this light , they shall know that mans reason and understanding is not the light which every man is enlightened withall , for some are unreasonable men , and some are void of understanding : neither is the spirit of man the light of the world , which doth enlighten every man that cometh into the world ; neither is any thing called the light of the world ( in the scripture ) but christ ; for saith christ , i am come a light into the world , that whosoever believeth on me should not abide in darknesse , ioh. . . then spake iesus again unto them , saying , i am the light of the world ; ●● that followeth me shall not walk in darknesse , bu● shall have the light of life , joh. . . and again , i am the light of the world , joh ▪ . . and the messenger which was sent before his face to prepare the way of the lord , and to bear witnesse to the truth , said , in him was life , and the life was the light of men , and that was the true light which enlighteneth every man that cometh into the world , ioh. . , . and this is the light which in all ages , generations , and under all administrations the sain●s did bear their testimony in ; and this light did never change nor alter , though ages and generations have changed , and men have changed , and do change , and the minds of men change , and their wayes change , and their worships change , and forms and religions , which are not according to the light which christ hath enlightned them withal , which changeth not , which as it is followed , will lead them out of those ways which do change ▪ which is not the living way , for the new and living way is one with the light which every man is enlightned withall , which is every mans way to the father who follow it , and every mans condemnation who disobey it . another testimony concerning the first man adam in his first estate without sin , the sum of it is this , that as h● was at first , that is , at his beginning made s● , that is , without sin , for so was he made , eccles. . . upright , without crookednesse , without invention , that this man , yea in his purest naturals , ●annot receive nor discern the things of the spirit of god ▪ until ●e i● born of the spirit , or from above , according ▪ to ioh. ● . & . ▪ . cor. . ▪ answ. this testimony is false , for the first adam before the fall , was the son of god , luk. . . and did know and perceive gods voice and power , and he knew gods command , that he should not eat of the tree of knowledge of good and evil , which if he did he should dye the death ; for he was in gods image , and the lord spoke unto him , and he perceived it , and he had right to eat of the tree of life which was in the midst of the garden ; and if adam had continued in that state there needed no law have been added because of transgression , neither had there needed any precept upon precept , nor line upon line , neither any teacher nor instructer of the ignorant , for there had no death passed over to seperate god from his creature which he had made in his own image , and given him power over all creatures ; but to say the son of god , in the image of god , without sin , in uprightnesse and power , to say that he is sensual , having not the spirit ; or to say that he is the natural man that cannot receive nor discern the things of the spirit of god , this is greater blasphemy then that which the apostle reproved , rev. . . in those which said they were iews , and were not , but were the synagogue of satan ; and all such whi●● brings forth such mysts of darknesse and and ignorance to blind the eye in people which should see the things of god in clearnesse , are to be reprovrd sharply , that they may be ashamed , and no more bring forth that which is both unnecessary and unseasonable , and contrary to truth , as iohn iackson hath done . and further he adds , that the natural man which paul speaks of cor. . . and compares it with cor. . , . is not to be taken for the carnal sinful man , but for a man in puris naturalibus , meerly natural , pag. . let all therefore consider pauls words , which things also we speake , no● in the words which mans wisdom teacheth , but which the holy ghost teacheth , comparing spiritual things with spiritual : but the natural man receiveth not the things of the spirit of god , for they are foolishnesse unto him , neither can he know them , because they are spiritually discerned , cor. . , , but he that is spiritual judgeth all things , yet he himself is judged of no man , ver. . now whether any man that hath the spirit of god can judge that this is not spoken of carnal & sinful men , or whether any by the spirit of god can judge that this was spoken of a man in the pure nature , without sin ; and let all who have the spirit of judgement judge whether adam in the image of god without sin , did account the things of god as foolishness unto him ; and if any so judge , let them prove it , that in adams innocency , without sin , the things of god were foolishness unto him ; or whether the crosse of christ which paul preached was foolishness unto any but unto carnal and sinful men . so every man i exhort to come to that of god in you , to know the salt in your selves to savor withall , that you may know that doctrine that stands in the devised words of mans wisdom , and not in the power of god , which would turn the truth of god into a lye , and pervert the minds from the right understanding of the things of god : but the day is come which hath brought forth light , and knowledge , and understanding to the simple , whereby they see the deeps which are covered with darkness , and they come to see and comprehend mens wisdom , and their fountain what it brings forth , for how should that which is unclean bring forth that which is clean : so that now we do not only know the words of those which have set themselves against the truth , but the spirit and power from whence they speak , and so in faithfulness bear our testimony against it , that the folly of those may be made manifest unto all men who wilfully oppose the truth , and their own selves through wilful blindness , and so count themselves unworthy of eternal life , exercising their strength , wisdom , and knowledge to shut up the kingdom of god against themselves , and others , labouring to keep all people from the light in the darkness , as is made manifest in this generation : how many have set themselves to preach and print against the light which christ the way to the father hath enlightened every man that cometh into the world withal ? but now hath god the father raised up his own seed according to his promise out of the north to spoyl babylon , jer. . . i have raised up one from the north , saith the lord , and he shall come : from the rising of the sun shall he call upon my name , and he shall come upon princes as upon morter , and as the potter treadeth clay . isa. . . the promised seed of the lord is come forth , and is spreading over the nations as the morning over the mountains , and blessed are they that receive their testimony , for from the wrath of the almighty shall they be delivered , their bread shall not fail them , and their waters shall be sure , and their fountain shall never be empty , but plentious redemption shall they daily witness , and waters of life shall their thirst be satisfied with , and all the noise of the bruits shall not hurt them , for the lord is with them , therefore can they not be afraid , nor dismaid at that which cometh to pass upon the earth ; now because light is risen , therefore is the evil eyes offended , and have now turned their testimonies against the light , to make people believe that it doth the same works that darkness , sin , and satan doth , which is to drive the soul from god , and keep it in the fall , and that it is not able to shew the good or the evil of an action , to approve nor disapprove , which is true of the darkness , but not of the light ; for there is nothing that doth make manifest those things which are reproveable but the light , neither is there any thing which doth bring man from that estate where he is driven from god , and lead him out of the fall but the light , and so it is time to come out from among all such , for all people that desire to know gods ways , lest they be partakers of their plagues , and there be none to deliver , for many are hardening their hearts , in this day of gods tender love and mercy , and so evil do they requite the lord , that instead of turning at his reproofs , that they may find mercy , they are in their wisdom devising evil words , and reproachful terms against the light , by which the lord doth reprove man for his iniquity , and are exercising all their abilities to make the light even as darkness , and would exclude the power of god from it : when as there is no man that doth receive power , nor wisdom from god , but in the light which christ ha●h enlightened him withal , therefore is christ now preached as he declared himself to be the light of the world , ioh . and as his messenger declared him to have enlightened every man that cometh into the world , and this light is now preached and witnessed to be sufficient to lead unto god all that obey it , and to let them see that their works are wrought in god , joh. . and is sufficient to be the condemnation of all the world that ha●● it , according to joh. ● . . and for our thus bearing witness of the sufficiency of the light , many are ●isen up against us , even sl●nderous tongues , such as the poyson of asps is under ; but the lord hath delivered us from them , and will manifest his strength unto us , in bearing testimony to his light , and the power of it , against all the powers of darkness , and overcome them ; for god hath given his power to his own seed , the children of light , and those that rise up against them , it is but that they may be broken to pieces , for whosoever falleth on ●his stone , they shall be broken to pieces , and on whomsoever it falls , it will grind them to pouder . object . but some men say ; that the light is not sufficient to lead unto god those that obey and follow it ; and for a proof , saith , that paul did not disobey , but follow the light which was in him : and yet saith , that he obtained mercy because he did it ignorantly , which if he had disobeyed the light , he had sinned against knowledge , so the light in him was either not sufficient to discover to him the error of his way , or at least it did suspend its act of enlightening him in the knowledge thereof ; it check'd him not , it convinc'd him not , &c. answ. to say that paul did not disobey , but follow the light within him , that is false ; for he followed his zeal in madness , and pers●cu●ing the saints , and followed his thoughts which were fals● , thinking that he did god service , and thinking that he ought to do that which is contra●y to the light , and so kick'd against the pricks , instead of following th●t which did prick him ; and as for him in that condition , and the rest which persecuted steven to death , though they did it ignorantly , yet it was not because they were not enlightened , nor because the light was not sufficient to have given them the knowledge of him whom they did persecute , but because they did resist that which was sufficient to have given them the knowledge . as steven , a man ●ull of the holy ghost , did bear witness , saying unto saul , and the rest , ye stiffnecked and uncircumcised in hearts and ears , ye do alwayes resist the holy ghost , as your fathers did , so do ye ; which of the prophets have not your fathers persecuted , and they have slain them which shewed before of the coming of the just one , of whom ye have been now the betrayers , and murtherers , who have received the law by the disposition of angels , and have not kept it : when they heard these things , they were cut to the heart . so here is little ground in those for any to say they follow the light within them , and to say that they was not enlightened , which had received the law , which is light , by the disposition of angels , and did not keep it . here they disobeyed that which they had received , which was the light , and did alwayes resist the holy ghost which was able to have led them from the●r disobedience , and stiffneckedness , and if they did persecute to death for lack of knowledge , and so did it ignorantly , it was because they rejected knowledge , and forgot the law of their god which they had received , as the priests did in hosea ▪ . and because they did forget the lord , as those did in jer. . so it was not because they were never convinc'd , nor never reproved , but because they would have none of his reproofs , for they would not walk in his wayes , neither were obedient to his law : but i say , did not israel know ? to israel he saith ▪ all day long i have stretched forth my hands unto a disobedient and gainsaying people , rom. . . therefore let no more such clamorous speeches come forth , as to say such have obeyed , and followed the light within them ; which if they had , then when god had called they would have answered , and it could not have been said , they had been disobedient , which when stephen told them of their resisting of the holy ghost , and their disobedience to the law , which was light , his words did answer something of god within them , wh●n they were cut to the heart , and that which had disobeyed the holy ghost , and the law which they had received , that did stone him to death , and th●rein they did kick against that which did prick them : but the light of christ is sufficient to lead all unto god which do obey and follow it ; and there was never any in all generations from abel u●to this generation , that ever in such ignorance , and wilful impudency , preach and print against the sufficiency of the light of christ as in this age is brought forth ; for as others did reject the lesser , so these the greater ; others did disobey that which they had received from the disposition of angels , and those , that which is given by the son of god , who saith , i am the light of the world : he doth not say that the spirit of man is the light of the world , nor that mans reason is the light of the world , as some have said ; neither did ever christ say , that his light was insufficient , but did bid those which were of the world , believe in the light , that they might be the children of light , joh. . . and did tell such which were of the world , that the kingdom of god was within them , so there was something in them which was of power ; but such a doctrine is now hated in the world , to preach any thing within man to be of power or ability to guide or lead man to god , or sufficient to believe in : but the scripture saith , the word of faith is in thy heart , ( which was the word the apostles preached ) to obey and to do it , and faith comes by hearing , and hearing by the word of god : but how shall they hear without a preacher ? but i say , have they not all heard ? yes verily , their ●ound went out into all the earth , and their words unto the ends of the world , but they have not all obeyed . but again it is said in the false hosanna , that the discovery of sin and iniquity may be where the sound of christ , as a door , as the l●ght , as the way may not have been ; and for proof saith , it was so in the first man , that measure and degree of light which discovered sin to him , was the law written in him . answ. he who is the light of the world , in him was life , and this life was the light of man , and he is before all th●ngs , and by him all things consist ; and the first man adam who was made a living soul , and wa● the son of god , the light that was in him , was the light of the son of god , while he remained in gods image , and when he was fallen from gods image into transgression , that which made manifest his transgression was the light which he was fallen from , and god did never write his law in mans heart but there was a measure of christ : but men in ignorance and blindness pretend to be ministers of distinctions between the law and christ , whenas they neither know what they say , nor whereof they affirm , nor seeing how it was added because of transgression , till the seed should come ordained by angels in the hands of a mediator , gal. . . and as well ministred forth in the light of the mediator ; for though there was , and is diversity of administrations , and of operations , yet the same lord , and the same light , that light in which the prophets saw christ , and prophesied before-hand of the coming of the just ; was the same in which the apostles witnessed him come ; and the same light which lets men see their sins , is that which lets them see their saviour , and leads them from their sins to christ , as they are obedient to it . but to say there is the discovery of sin and iniquity where the sound of christ as a door , the light the way hath not been , this remains to be proved , seeing the apostle saith , that the sound is gone into all the earth , and the words to the end of the world : have they not all heard ? yes verily : that which makes manifest is light ; is there light making sin manifest , and is there nothing of christ , seeing that his life is the light of men , and that men have no light but what proceeds from his life ? when was ever christ and the light , which discovers sin , separated ? and where is that scripture which saith , that the sound of christ , as a light , hath never been heard where sin and iniquity is discovered ; but that which hath brought forth these things may well be called an untimely birth , which never saw the son , nor never knew the light which christ hath enlightened every man withal which cometh into the world , for a little of this fruit doth manifest that tree from whence it springs , and so we shall judge the tree by its fruits : another fruit from this tree is to give his testimony of the law of faith , which is this : how far the law of faith may be said to be written upon every mans heart , is not given unto me to understand , only this glimpse i have of it , that it appears to have had an influence upon the heart of man , by those sacrifices which were offered up to god before the publication of the positive law , wherein as well cain as abel offered sacrifices , gen. . . answ. this testimony doth not proc●ed from the word of faith in thy heart , for that would give an understanding how the law of faith is written in the hear● , as well as how the law of works is written , and this thy glimpse which thou saies thou sees from the proposing of the promise , and the influence which thou sayes thou seest upon the heart of man by the sacrifices of cain , as well as abel , offered unto god ; if this thy pretended light and glimpse , which is so far of christ , be truly weighed and t●yed , it may prove but a vain vision , and a divination of thy own heart ; as all , who consider thy testimony of the law of faith , in saying , that the discovery thereof ariseth from what is without ; and that it had never been known , nor never thought of , nor never would it , or could it rationally have come into the heart of man to have conceived such a thing , but from the declaration of god in his promise : here it doth appear faith is a mystery to thee , and thy eye have not seen it , nor the ear heard , neither hath it entered into thy heart to conceive faith in the working and operation of it : and in that thou saiest well , that it was not given thee to understand how it is written upon every mans heart ; and thou had done well if thou had not stretched thy self beyond the line of thy knowledge and understanding , for thou thy self confessest that unto those first beleevers , abel , enoch , noah , abraham , isaac , jacob , moses , david , daniel , and the rest , there was communicated unto them a spirit of faith , and a light sutable and proportionable , whereby they were enabled to behold christ , who was the object of their faith : then if it did arise from the spirit of faith within them , and the light of christ , who was the author of their faith , it did not arise from the declaration of god in the promise without , so that the mystery of faith which is held in a pure conscience is yet to be learned , which was witnessed amongst the saints : so when thou writes again of the law of works , or the law of faith , or the discovery which the lord maketh to his creature , under the diversities of these administrations , keep back to the measure of the gift of god , and then will thy testimony be no larger than thy knowledge , which is a guilt hath spread over many in these dayes ; but this i say , blessed is the man which doth not condemne himself in the thing which he alloweth , and which doth not destroy himself with the breath of his own mouth . but there is a generation which their own breath as fire shall devour them . again , concerning the light which every man is enlightned withal , which is thy stumbling block , and rock of offence , as it is unto all the rest whose deeds are evil ; thou saieth , god hath not annointed it to that work , nor laid the weight of eternal salvation upon the shoulders thereof , it being too weak for that service . answ. him hath god annointed who is the light of the world , and hath enlightened every man that cometh into the world , and there is no work of eternal salvation wrought but in the light which every man is enlightened withal , and this light is of him and from him which bears the sins in his own body , and is not too weak for that service which the father hath given him to do , and this light is christ ( and whereas some say , hath every man christ ) every man hath christ to save , or to condemne him , & christ is as truly the condemnation of those whose deeds are evil , as he is the saviour of them that believe ; and as those that believe in the light are already saved by christ , so also those that believe not in his light which he hath enlightened them withal , are already condemned ; and so christ is near unto every one , to answer every mans work according to the nature of it , whether he serve sin unto death , or be found in the obedience of truth unto eternal life ; for now is the day appeared to try every mans work of what sort it is ; and now is many offended because the light is broken forth , and their eye is evil , because the lords is good . but wo unto the world because of offences ; if any have the spirit of a king , let them search out the cause of the offence which is now broken forth amongst the children of men , that the enmity which is in all sorts of people , of all professions , should rise up together , and become a body , the wicked joyning hand in hand , preaching , and printing , and crying for unity , which they are making up of enmity , that they may be strong against that which the lord hath now brought forth in his light and power to be witnesses unto him in every place wheresoever he doth call them , witnessing forth his mercy and truth , by which iniquity is purged out ; and preaching the gospel freely to every creature , whereby they may come to the knowledge of the truth , that they may be saved : but in the world it is so come to passe in these dayes , that he that can but give reviling terms and hard speeches against the light which christ hath enlightned every man withall , calling it natural , or insufficient ; and if they do but revile those which they call quakers , and put this in the beginning of his book , then it passeth with toleration , and have as good approbation from the world as any of the priests have for their ministry : but if any man begin to speak of the light within , and the annointing within , and the word of faith in the heart , and of the mystery of faith in a pure conscience , and of the sprinkling of the heart from an evil conscience , and of believing in the light , as christ said , such a one speaking of these things , and not directing his speech in open reproach against them called quakers , the peoples hearts will be filled with jealousie , lest he be one . so that even the light is become a reproach unto them , and their dirision daily , but the lords hand is turned against all such , and he is turning the wise men backward , and making their wisdom become foolishness ; for once there was a seeking after light in many , that it might rise , and open the things of god unto them , and reveal the mysteries of his life , whereby their souls might be satisfied ; and now when it is risen in many , and hath brought forth its powerful effects ; now the man of sin hath his time , and doth prevail in many to make them believe , that it is not the light which is able to save the souls of them which believe in it , and doth beget a spirit of jealousie in them which is stronger than death ; and begetteth a fear in them , which worketh torment : and many now doth fear , and are jealous , that that light is not the christ which hath enlightened them , and every one which cometh into the world , and this is the work of satan in the hearts of the disobedient , which as every one comes to obey his light , and to answer his perfect love to them which is manifest in the light , that fear will be cast out , and life will be given to that witness of god which once did breath after his life , without which the soul cannot rest , nor be satisfied ; and this shall many come to witness , as the man of sin comes to be revealed , which letteth , and will let , until he be taken out of the way ; and then shall they see at what they have stumbled , and by what they have been overcome , and then they will know that it had been good for them if they had walked i● the light of the lord , insteed of setting themselves against it , and as the light it self by such before mentioned is denyed , so the testimony which the children of light give of it , is also despised , and contended against , as if it were not to be owned for a doctrine of truth , which doctrine of truth hath been laid often before people , and is yet once more , that they may consider , prove , and try , and so believe , and so be able to give a testimony from the witness of god in themselves . first , we say that christ is the light of the world , according to his own words , ioh. . . and again we say , that he hath enlightned every man that cometh into the world , according to his words who was sent a messenger before his face to bear witnesse to the truth , and his witnesse is true , ioh. . . and as christ hath enlightned every man that cometh into the world , so we say to every man , warning both small and great to believe in the light , that they may be the children of light , which was christs doctrine to the world , ioh. . . and now what christ doth and effecteth by it in those that believe in his light , and followeth it , which effects and opperations by the world is denyed , and by us is affirmed : some of the effects of it i shall mention , which is opposed : as first , that it will not let those that are guided by it take gods name in vain , but will draw th●m out of the worships of the world , and keep them in the fear of god , and to stand still in it is the first step to peace . that it discovers things that are contrary to it . that it is their teacher that love it , and their condemnation that hate it , according to christs words , ioh. . . that waiting in it will guide them to god , and shew them the way to the father , as christ saith , no man cometh unto the father but by me , ioh. . . and no man cometh unto the father by christ but as they are led and guided by his light within them . that it op●ns all the scriptures , and leads man out of the fall , up to god ; for him hath the fath●r given to be a leader and commander unto the people , and he leadeth them by his light . another effect is , that it convinceth of all ungodlinesse and worldly lusts , and is a teacher and director , teaching and directing in righteousnesse , purity , and holinesse , &c. and that the light is but one in him that loves it , and in him that hates it , leading the one to god , from whence it comes , to receive eternal life , and condemning the other from god because he obeyeth not the truth , that he might be saved . and this is the testimony of truth which is now held forth , never to be denyed : but who hath believed our report ? even they to whom the arm of the lord is revealed : and this is the way by which people may come to know the truth of this testimony , by obeying the light which christ hath enlightned them withall , thereby shall they know whether this doctrine be of god , or whether we speak of ourselves , and whether all those effects is not brought forth by the working of christs light in them ; and then they shall not believe onely because of our words , nor be envious against it because of others words , but will finde the testimony in themselves , which is according to the record which god hath given of his son , and according to the testimony which we have given of the light ; and he that believeth shall be established . now that which opposeth this , is that which beareth a testimony contrary to christ , who saith , for this end was i born , and for this end came i into the world , to bear witnesse unto the truth ; and every one that is of the truth heareth my voice , ioh. . . and this was his witnesse , and his messengers witnesse , that he was the light of the world , and , that this is the true light which hath enlightned every man that cometh into the world , ioh. . . ioh. . . and this contrary testimony which is brought forth is this , that it is the spirit of man that is the light which hath enlightned every man ; and so going about to prove the spirit of man not to be sufficient , under this would destroy the sufficiency of the light of christ . but the scriptures never did give testimony that the spirit of man was the light of the world ; neither did we ever say that this light was the spirit of every man , nor a natural light : and therefore this man which hath writ a volume in proving a natural light , or mans reason insufficient , let all people take notice what he contradicts , or disproves by it ; he doth not by it contradict nor disprove any thing that we have said , for we never did affirm that mans reason was the light ; but he hath laboured to contradict himself : he hath set up an image , and then glories in breaking of it down , & from our words draws a false inference , and glories in confounding it : and this is the general course of our opposers , to raise a false proposition or conclusion from their own imaginations , and then contradict it , and then cry , the quakers contradicted , or confuted , and their doctrine disproved , and they irrecoverably slain ; and many such cryes is gone forth in the world among people , like the noise of many waters . to which i answer , nay , they are not of such a birth that they are so easily slain , nor of such a doctrine that they are so easily disproved ; for the immortal birth is brought forth , unto which god hath given wisdom and understanding to be as wise as serpents , and in their innocency is their wisdom brought forth , which seed inheriteth the strength of the almighty : so though they be permitted to fight and contend against the truth , yet to prevail is not given them : therefore in vain is the net spread in the sight of any bird , and in vain do they exercise their strength against the lords annointed ; for this which they have brought forth is but as setting of bryars and thorns in battel against the lord or as if the untimely birth should strive against that birth which is brought forth without deformity , to slay it , as those in former ages , who were wiser in their generation then the children of light , sought to slay the heir , that the inheritance might be theirs . in like manner do men now also rise up against the life of the same seed which is risen in the hearts of the children of men , to slay it , that so they may professe the scriptures in their high swelling words of vanity , having mens persons in admiration because of advantage : for if this seed doth live which the lord hath not onely brought to the birth , but also brought forth , it will stop that profession which stands in the hypocrisie , and will quench that violence of fire in which that zeal flames out , which is not according to knowledge : but the seed is risen which inherits the strength of the almighty , which can bear all things , and suffer all things , and will come to reign over all gainsayers ; for all the high swelling words of vanity shall come to nought , and truth shall be exalted over all , in the power of the eternal spirit , when blacknesse of darkness will cover all those spirits , which have spent their strength against the appearance and manifestation of truth ; and those that now boast themselves in their presumption against the servants of the lord , and testimony of truth , shall come to be a servant of servants , even to the least in the kingdom of god ▪ before they have right unto that which they now profess , or before they be counted worthy to cry hosanna to the son of david , or to bear a testimony to the lords christ ; for he will have none such to be his witnesses , as deny his light which he hath enlightened every man withal : for the true witnesses bear this testimony of christ , that he is the true light , and is the light of the world , which hath enlightened every man that cometh into the world , that every man through him might bel●eve , and every one in whom this witnesse is found true , is justified of god . another accusation is against richard farnsworth , for saying , that christ did break the passeover with his disciples , and herein he is charged to want light ; or , that the light in him was not sufficient in him to open this , and that he did not discern between the passeover , and the supper of the lord : and likewise is accused , for calling that a shadow , which the scripture saith was but to shew the lords death till he came . answ. to call the supper the passeover , doth not demonstrate that he wants light , neither that the light is insufficient , for the disciples called it the passeover which they prepared for him : and christ called it the passeover which he eat with his disciples , mark . . . . matth. . , , . and that which they eat he broke : but it doth not say , that he broke his bones , nor eat his bones ; yet he eat the passeover with his disciples . and whereas he is accused for calling that a shadow , and many now , in imitation , take bread and wine , and call that the lords supper , opposing those that are come to the substance , and witness the substance , eating that which is meat indeed , and drinking that which is drink indeed ; but this man which doth oppose richard farnsworth , and others , in these things , he ha●h the least reason to mention this supper , or the breaking of bread of any , for others do call their breaking of bread , and drinking of wine , the lords supper , because they practise it : but this man doth neither practise that as the lords supper , nor witness the substance , so that this is the greatest hypocrisie , to contend about that , or to accuse others , in denying of that which he himself denyes the practise of : so that this accusers doctrine and accusations wants both light and reason . another accusation is against these two writers , richard farnsworth , and francis howgill , as if they should be in an unreconciled difference ; because the one hath affirmed , that the light of christ is sufficient to open all the scriptures : and the other saith , thou that tells of opening chapters or verses by meanings , thou never heard a word of christ . answ. these are not differences ; for the light of christ and mans meanings are contrary : so for the one to say , the light doth open ; and the other to say , mans meanings doth not open , this is not contrary : so the confusion is turned again to the accuser , and doth not belong to these two writers : so the ignorance of this accuser is to be taken notice of , which would make people believe things that is not : for if he write his book for those that can neither read , see , nor hear , his labour is in vain : and if he write it to those that can read , see , hear , and understand , they will account it foolishness , especially in this day , when the light of life is broken forth among the children of men , to give them an understanding according to truth , for in this day , he that keepeth silence is reputed wise ; and better is he that keepeth silence , than he that speaks , unless the spirit of the lord give him utterance . another accusation is against w. d. he speaking so such a one as is guided by the lamb , &c. saying , the light in thy conscience , the righteous law , cryes through thy earthly heart , and brings it into judgement , &c. and then speaking of the parable of the little leaven hid in three measures of me●l , that it changeth the whole lump into the nature of it self ▪ so the little light that shines in thy dark heart , is the powerful word of faith , and that the light is the sure word of prophesie , whereunto ye do well to take heed until the day dawn , and the day-star arise in your hearts : and for these things he is accused . answ. those that are guided by the lamb , do witness that the ●ight , the righteous law , cryes through the earthly heart , and brings it into judgement , and will not accuse one for saying so ; and as for speaking of the little light , as christ spoke of the little leaven ; was it no offence in the dayes of the son of man to preach that the kingdom of heaven was like unto a grain of mustard seed , or like unto a little leaven ? and is it an offence now ●o preach the word of faith to be as a little light , or to preach the annointing to be as a little light , in those in whom the light is little , doth this also offend you ? what then if we should say , that christ is the light of life , the son of righteousness , and the glory and express figure of the fathers substance in some , and but as a little light , o● day-star in others , or in others as a light before the day-star arise in their hearts : is not the light great in some , and little in others ? and is not christ the same ? may that only be called christ which takes away the sins ? and may not that also be called christ which pierceth through the soul , and revealeth the thoughts of many hearts , luke ▪ . . may he only be called christ unto whom the father hath given the heathen for his inheritance , and the utmost parts of the earth for his possession , who reigneth , and hath all his enemies under his feet , and is not he the same as he is descended into the lower parts of the earth , and which took upon him the form of a servant ? so therefore that none may err in their judgments concerning the testimony which is given of christ , and of his light , his light is more or less according to his manifestation in every one , there being given to every one a manifestation of the spirit to profit withal , and every one is to be turned to the measure of their manifestation , to know and witness christ in it , though in many it be but as a little light , yet they are to be turned unto it , while it is so , which as it doth encrease , and is enlarged , it may be called , or declared under another name than little , as the kingdom of heaven is not alwayes like unto a grain of mustard-seed , nor as a little leaven , but comes to rule in the children of men : and whereas the accuser replieth against the light , and against christ to be the word of faith ; saying , christ is called the word of god , rev. . . but not the word of faith ; and yet saith in page . that christ is the author and finisher of faith . answ. if christ be the word of god , and faith come by hearing , and hearing by the word of god , then how is it that he is not the word of faith , being that word by which faith comes when it is heard , and he being the author of it ? may he not then as well be called the word of it , as the author of it , seeing he is the word by which it comes : but that all may understand what this word of faith was which the apostle preached , this was christ , rom. . and they preached no other word to be the word of faith but christ , that whosoever believed on him should not be ashamed : so that if the ignorance of christ , and of the apostles words , were blotted out of the hearts of our accusers , they would be silent , and the daylie reproach would cease . and whereas it is affirmed by us , that the light , or a measure of christ within , is a sure word of prophesie , or a more sure word of prophesie , as peter saith , pe●. . . and whereas many are offended at this , and labours to make people believe that this is the writings of the prophets which is the more sure word of prophesie the apostle speaks of , because he saith , knowing this first , that no prophesie of the scriptures is of any private interpretation ; for the prophesie came not in old time by the will of man , but holy men of god spoke as they were moved by she holy ghost , &c. ans. now i shall make it appear that it was not the writings of the prophets which was that more sure word ; as first , concerning that , here is one thing held out to be a sure word , and another thing held out to be more sure , as unto those to whom it was spoken : and as concerning the first : that which is held out to be a sure word , is that which ●ame from the father , the voice which cam● from the excellent glory , saying , this is my beloved son , in whom i am w●ll pleased ; and this voice which came from heaven the disciples heard when they were with him in the holy mount . this was a sure word when it was spoken , and when it was written it was a sure testimony , as sure as any of the prophets writings ; for the prophets did see that he was to come , and that he that was to come was the well-b●loved son of the father , and they wrote this down , and it was a sure testimony of christ ; and peter , and the rest saw that he was come , and did hear the voice from the excellent glory proclaiming him to be the son of god , and when they had seen it ▪ they wrote it down ; and this was as sure a testimony , yea a surer then the prophets , and that which the apostles were eye-witnesses of , and did write down for truth , was as much ●● be taken heed unto as that which the prophets declared ; and this will all men of understanding judge , that the apostle peter did not direct the people to the prophets words , to take heed to them because they were more sure th●n his own , and more to be believed : but although the apostles words and writings was confirmed with more power and witnesse of the spirit then the prophets , and both true , yet the apostles ministry unto those which did not see those things which the prophets saw , muchlesse those things the apostles saw , no , not so far as the dawning of the day , nor to the day-star risen in their hearts , therefore peter dividing the word of god aright , saith unto them , we have a more sure word of prophesie , whereunto ye do well that ye take heed , as unto a light that shineth in a dark place , until the day dawn , and the day-star aris● in your hearts , pet. . . it was more sure for them to ●ake heed unto that which was as a light shining in a dark place , till the day-star did arise , and the day dawn in their hearts , then the declarations from others without them , decla●rd in words & writings ; as thus for example , by experience ; to such i shall direct my speech , who canno● witnesse the day dawned , nor the day-star risen in their hearts , nor hath heard the voice from the excellent glory , to such i say , that which i have seen and heard , the visions , power , and glory , wherein i am an eye witnesse of his glory , and of his appearance , this i may declare and write unto you , and you may believe it , but to such i say , it is more sure for them to take heed to the light that shines in the dark place , till they come to witnesse in ●hemselves the day dawned , and day-star risen , and the son of god made manifest in them , then to take heed to the words which i have declared , though it be a true testimony ; for the apostle did not write to himself , nor say that it was more sure unto him , bu● unto them unto whom he wrote his epistle ; for unto him no word of prophesie was more sure then that which he had seen and heard when he was with christ in the holy mount . so this may inform your understandings who have more desir● to know the truth , then to oppose it , and may put to silence the vain disputings by men of corrupt minds , who are destitute of the truth , alwayes corrupting the words of truth to oppose the life of it , as many such there are in these dayes , which the lord hath , and will rebuke sharply , that they may be asham●d ; but all who are led and guided by the light of christ shall know the annointing in them , and the word of faith , yea the son of god : he that can receive it without offenc● , let him . . obj. but he that hath opposed us saith in pag. . of his book , in the second part , that the dawning of the day is rather an evening then a morning . ans. now let all which have but known a day and a night in the creation , judge , whether the evening or the morning be the dawnings of the day ; or , whether the day-star be a fore-runner of the day , or of the night ; then it will not be incredible which i have said before , that he calls darknesse light , and light darknesse ; but in such things our opposers will not receive a good report from those which can give true judgement , and to such it is left to judge of those things . obj. again he saith in pag. . that the spirit of truth was not a comforter to the apostles , nor a reprover to the world before christ was ascended ; and yet himself , to contradict himself , saith , that he was in them before , and dwelt in them , the same spirit , but not the same measure . ans. here is babylon at the height , fit to be pul'd down , but needs little answering , seeing that i● answereth it self , and for such reasons as these he might well conceal his name : and if he could have put this off by hiding his name , for an hosanna to the son of david , or a testimony to the lords christ , then he might well have boasted , and have gloryed in his shame , as if there had been no spirit of discerning in those he calls quakers , nor others ; but the eye of truth is not yet so blinde , but we know an evening from a morning , a night from a day , and a lye from truth ; and we know also that the disciples had a measure of the spirit of truth while he was with them upon earth , and this spirit did both comfort them , and did carry them on in obedience to his will , and in the power of this spirit went forth into the world , and reproved the world of sin because they did not believe in christ , and the devils was subject unto them by the spirit of truth that was in them , before christ ascended , and to this there is a cloud of witnesses : so that this from him , filling his book with such things as these , is as if a man should fill a ba●n with chaff instead of corn , and deceive others with selling i● for corn . another contradiction of the same nature , is this , that the manifestation of the spirit is given ( to no man for himself , but ) to every man to profit withall , to edi●ie , and build up , and do service in the body , as an hand , foot , or eye , or some other member of the body , &c. and to contradict this , in the next words saith , not that the spirit , or the manifestation of the spirit , is given to every man , ( i. e. ) to every individual person , forasmuch as some men are sensual , having not the spirit , therefore no manifestation thereof , pag. . ans. this is like the former , and so to be cast out with it , for his distinction of words ▪ between every man , and every individual person , wil not cover him ; for where the scripture saith every man without distinction , that is , every individual man and woman : and the apostle saith , but the manifestation of the spirit is given to every man to profit withall , he doth not say , not to every individual person : and this also i say , and affirm , that to every man is given a manifestation of the spirit to profit withall , and he that profits with it , by it shall be justified ; and he that doth not profit with it , by it shall be condemned , because he is an unprofitable servant , and this truth shall stand when all confusion shall have an end , yet some are sensual , having not the spirit . obj. again , in despising the testimony from the measure of the gift of the spirit of god , when they have spoken according to the measure , & could not boast themselves above their measure , but in their measure witnessing the work of god as it was fulfilled in them , such he scornfully reproacheth , saying , what means those cracks and crannes in their knowledge , knowing but in part ? there is no pieces , nor parts , nor measures , nor degrees in absolute perfection , but whosoever sayes he knows in part , he is short of perfection ; and whosoever saith he knoweth perfectly , he knows not how perfect his knowledge is , and the first of these is called a vain man , boasting of that which is not , and of a false gift , and is like clouds , and winde without rain . ans. herein is pauls doctrine ( as well as ours ) declared against , to be but as cracks and crannes , and a vain boasting of a false gift ; for paul saith , we dare not make our selves of the number , or compare our selves with some that commend themselves , but they measuring themselves by themselves , and comparing themselves with themselves , are not wise : but we will not boast of things without our measure , but according to the measure of the rule which god hath distributed unto us , a measure to reach even unto you ; for we stretch not our selves beyond our measure , not boasting of things without our measure , that is of other mens labours . now this measure of which he thus spoke , was in christ , so in perfection ; and there is parts and degrees in christ , and so in absolute perfection ; for so far as every man is in the measure of the gift of god , so far he is in christ , and so far his knowledge is perfect , and abiding in this he abideth in that which is perfect ; and as he glories in this , he gloryes in a true gift , and none shall make this glorying void . obj. and whereas iohn iackson saith of those that say they have but attained in measure , he calleth that the bleeting of the sheep , and the lowing of the oxen , which declares plainly that they are not at home , they are not in the city , but have certain miles to travel before they arrive . ans. this is a false interptetation , as i shall leave it unto all of understanding to judge ; for the bleeting of the sheep , and the lowing of the oxen , did signifie sauls disobedience unto the commandment of god , for which the lord did reject him : but when paul said he knew in part , and prophesied in part , and would not boast above his measure , this did not signifie his disobedience to the lord , but contrariwise his obedience , and that he was in christ jesus : so this was not as the bleeting of the sheep , and lowing of the oxen , neither did it shew that they were not in the city ; for paul testifieth of the holy brethren which he was a minister unto , that they were come unto mount sion , and unto the city of the living god , the heavenly ierusalem , and to an innumerable company of angels , to the general assembly , and church of the first-born , which are written in heaven ; and t● god the iudge of all , and to the spirits of just men made perfect , and to iesus the mediator of the new covenant , & to the blood of sprinkling . now let him that have thus accused , shew how many miles these had to travel before they came to the city ; & whether was any parts , measures , or degrees in these : or whether there was absolute perfection without any measure or degrees of it ? and whether paul was not come so far as these unto whom he preached wisdom , even among those that were perfect : and might he not in that estate say that he would not stretch himself beyond his measure ? but this i say , none are true witnesses of perfection but those who know their measure , and abide in it : and likewise , those that call the witnessing of the truth in a measure of the spirit , the bleeting of the sheep , or the lowing of the oxen , such never knew perfection , neither yet presseth after it , but would keep all others from it , by despiteful terms against the measure of the spirit which leadeth unto it : but the day is come , and the light is risen , which hath found out and discovered all the cunning craftinesse of men , in which they go about to deceive the hearts of the simple , and beguile unstable souls ; but the elect seed is risen which it is impossible to deceive ; for it is not the scripture-words which men may take and speak in the hypocrisie , which can darken our knowledg , no● any way hinder the testimony of truth in those which have received it in the power of god , only with such things the blind may lead the blind , and with such things they may strive to keepe others out of the kingdom which have not tasted of the good word of god , neither are brought to know a measure of god in themselves , whereunto to be obedient ; but i see the lord is opening a way for such to come out of the pits which they have been led into , in opening their eyes , and letting them see that their watchmen is blind , and that understanding is departed from them , even from their leaders , and the counsels of god is departed , even from the ancient ▪ and the people is even like to perish for want of vision , because they have not seen for themselves , but their teachers have seen for them vain visions , and lying divinations , and prophesied lyes , causing the ignorant to believe them ; but the lords hand is stretched out against such , and is stretched out to gather his own seed from such , to bring them into the fear of the lord , which is the beginning of wisdom , and into the knowledge of the holy , which is understanding , prov. . . which understanding is a well-spring of life . another seeming strength risen up against us , is the conceit of the discovery of a schism in the body , as if the band or girdle which bound up the body were broken , and as if there were now a character brought forth amongst us , shewing a variety of persons , doctrines , and practices , and as if the testimony of our being of the body of christ , from the unity in the body were ceased , and as if the heads were divided , and a● for proof , instances g. f. to i. n. i n. to g. f. i. b. to i. n. and as if it were not person , but party , which some wonder at , admiring and waiting to see the lords counsel and pleasure in it . ans. all those that wait to see the lords counsel and pleasure , and his wisdom in this thing , shall see it , and be satisfied , and it will for the time to come be more for the confounding of those that watch for iniquity , then any way for confirming them in iniquity , and by that which god hath done , and is doing , shall the girdle and band of our love be made stronger , and in this shall the sight of our enemies fail , and become blindnesse , for their thoughts is not as gods thoughts in these things , neither their eye as his eye , for he saw a better thing for us in these things then they have imagined , for that which they thought wrought for evil , hath wrought together for good unto those that stand in gods counsel , who always waits to see those works which stands in his wisdom , contrary to mans reason ; for that which they thought did break , that hath bound ; and that which they thought did separate , that hath united together ; so that there is not a difference nor dividing of heads , not in persons , nor in parties , nor in doctrines , nor in practices , but the same unity in the body , in the faith , in the seed , in the covenant , in one heart , and one soul , one way and worship of god in the spirit is now as much , or more then ever before witnessed , so that god hath cut off occasion from those that seek occasion , and hath taken away the corner-stone that the wicked thought to build upon ; and hereby hath god tryed , and discovered , and brought to light that which lay in the bottom of the deepest pits ; for god hath brought in this his day , many things forth , to try and prove those who said they were his people ; and those that a few dayes since seemed to be like lambs , do now manifest themselves to be in the nature of lyons , and ravening wolves ; and those that pretend to wait for the coming of christ in power , and had the name of seekers , they are now found to reject his coming , and to be such as watch for iniquity in those among whom christ is come ; and now they are turned backward , and now drink up that which they had vomited up ; for now if they could but finde any iniquity among such as god hath made known the glory of his power among ; or if they can but suppose or imagine any such thing from false conceptions and conclusions , this would be a sufficient ground to them to print a book upon , and publish it abroad , and but that the lord hath been on our sides , well may we say , when all sorts of men and religions hath risen up against us , by their violence had we been consumed , for the powers of darknesse , and all the divers worships of the beast , are now more joyned together then ever , and the deepest subtilty of the serpent is now at work in his members , to devise wayes , and change the laws and times , whereby the spirit might be quenched which god hath raised up in his children , whereby a mighty cry is gone forth through the nations against the mystery of iniquity , where it worketh , both in the root and the branches of it ; and now is the burden of the beasts of the south felt as truly as in the prophets dayes , isa. . . from whence cometh the young and old lyon , the viper , and fiery flying serpent , and now doth the mighty and terrible cry of the spirit of the lord go forth to the men of this generation , as it went forth before time to the aegyptians , concerning this which the lord hath wrought , ( your strength is to stand still ) and if this counsel of the lord be by you received , you shall know more of the wayes and workings of the lord with his children , and that all things which the lord hath done is for the furtherance of the gospel , and that those which are approved may be made manifest ; what a strong ground of occasion would the envious one have thought he had , if he had come among the babes in christ who were met together at corinth , hearing paul say that there was divisions among them , and said that there must be heresies among them , that they which are approved may be made manifest , cor. . . and this was no character that god had broken them without hands , no● that he had made their profession of unity of no force , but through this manifestation he did work schism out of the body , that so there should be no schism , rent , heresie , nor any such thing in the body ; and this thing was not that the enemies of god might glory against the truth ; and if any labour to seek occasion against the holy brethren , and say they are divided into heads because two eminent men of them withstood one another , as concerning eating with the gentiles , viz. paul and peter ; to such i say , he that gathered at first into unity , is the healer and repairer of such breaches ; and they may professe and witnesse as much unity after this as ever before . and th●se three which the envious one hath mentioned to be at difference in doctrine and practice , viz. g. f. j ▪ n. and j. b. the unity in the life and power of god in them , and in their doctrine and practice shall stand for a witnesse , and for a condemnation against all the accusers : and now seeing that their occasion is taken away , their accusations may cease ; and if such prophe●s be deceived , then let them consider who hath deceived them , i the lord hath deceived that prophet . therefore what would such a prophet think of the apostles words when he saith , there must come a falling away first , that the man of sin may be revealed ? would he , or could he judge this a ●haracter that the day of of christ were at hand , or that through such things the power of it should be made more manifest ? or that those among whom these things were wrought , should be thereby the more united ? to believe this will bring men even to their wi●s end , it being so contrary to their thoughts and conceivings , and this may w●ll con●ound their wisdome , and turn them backward , and bring them to question the truth of all that which ever they have written , spoken , o● acted against th●se whom the lord hath manifested his power and work among , contrary to their judgement and discerning ; for the wayes and workings of the lord is deep , and his secrets are with those that fear him , and not with those that despise his appearance , and speak evil of that they know not ; and the lord will yet work greater things in the earth , that such may be confounded . and what wil such say , if the words of daniel the prophet be fulfilled in these dayes , saying , and some of them of understanding shall fall to try them , and to purge , and to make them white , ●ven to the time of the ●nd , &c. dan. . ● . doth not god he●eby try men , and try their spirits , and try their discernings ; should any in such cases judge before the time the lord make it manifest , for this cause will god bring such into judgement ▪ therefore i say unto you , that your strength is to sit still and let the lord alone , and let his people alone , and let him work his own work in his own way , and presume not to be his counseller , for who have known the mind of the lord ? let such as have , dwell in it , and preserve knowledge , so shall they alwayes abide in strength , and power , and union with the lord , and one with another ; and men shall yet know for all that hath been , that we are his disciples , because we love one another ; and none shall make our glorying and rejoycing in the unity of the spirit , and in the love of god , void ; but it shall abound more and more to torment the spirit of enmity which would break it , or accuse us for professing of it , but over that spirit we are in the lord . but what if some should rise up , even from among our selves , speaking perverse things , and draw disciples after them , and go out from us , as they did from among the apostles , that it might be made manifest , that they were not all of us : ought this to be laid to our charge ? or , ought the way of god to be accused ; because of such things , to be heresie , or schisme ? if this seem to you an evident token of perdition and of error , yet to us of salvation , and that of god . and we are assured that we are of god , having the witness in our selves , yet not bearing witness of our selves , for there is one that beareth witness of us , even the father which is in heaven , and his witness is true , being unto us a seal of assurance . therefore from henceforth this is a warning to small and great , that they no further proceed in that which is both unnecessary and unseasonable : for this i say unto all such , that it is unnecessary and unseasonable , to seek to perswade us , that the truth is error , or that the light , which every man is enlightned withal , is the spirit of every man , for that is not according to the record which god hath given of his son , nor which the son hath given of the light ; but blessed be that day , and blessed for ever be that power in which a seed is brought forth , unto which the father ha●● given ●●●u● testimony in which they shall never be confounded , which abide faithful , for great is the mystery of godliness , god manifest in the flesh , and against this manifestation is the power of darkness risen up , and all the messengers and ministers of satan under all forms and professions , hath joyned themselves together to make their arm strong against the son of righteousness ; his righteous life , and righteous wayes , which now he is bringing forth , among his children ; but out of the mouth of babes , hath god ordained strength , against which all the powers of darkness cannot prevail ; and unto which strength all our enemies must bend , and bow , and come for salvation ; for that which now the leaders of the people , have set themselves against , when they have finished their course , and the anguish comes over their souls , then will they confess , that it had been well if they had loved the light , and walked in it , which they have so long hated , and dispised , with those that walk in it ; and all those which have exercised their strength , to shut others out of the kingdom of god , by their preaching , printing , and false accusations , they shall know that while they serve sin , they are free from righteousness , and do keep others from it ; but the time is coming , that their mouths must be stopped , and the lord w●ll cause his everlasting righteousness to spread abroad , as broad rivers , and streams , unquenchable , and nothing shall hinder it ; and this is the day in which the lord will try those that dwell upon the earth , as he hath tryed many , and measured them by a true line , and hath found them deceitful , although they have made profession of his name , and of his words , for a cloak for their iniquity ; but now the light is come into the world , and there remain● no more cloak for their sins , nor hiding place for their iniquitie . the end . a vindication of the doctrine concerning the light within, against the objections of george keith, in his book, entituled, the deism of w. penn, and his brethren expos'd by edmvnd elys. elys, edmund, ca. -ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a vindication of the doctrine concerning the light within, against the objections of george keith, in his book, entituled, the deism of w. penn, and his brethren expos'd by edmvnd elys. elys, edmund, ca. -ca. . p. printed and sold by t. sowle ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng keith, george, ?- . -- deism of william penn. inner light. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - derek lee sampled and proofread - derek lee text and markup reviewed and edited - pfs batch review (qc) and xml conversion a vindication of the doctrine concerning the light within , against the objections of george keith . in his book , entituled , the deism of w. penn , and his brethren expos'd . by edmvnd elys . london , printed and sold by t. sowle , in white-hart-court , in gracious-street , and at the bible in leaden-hall-street , . a vindication of the doctrine concerning the light within , &c. i desire that g. keith , for his own souls sake , would give me some publick satisfaction , for the publick injury he has done me , in endeavouring to make the world believe , that i am one of that sort of men , who call themselves deists . it is my resolution by the grace of god , to shew all meekness to g. k. and to all men. but i wou'd have it observ'd , that it is not inconsistent with christian meekness , to express our selves with the greatest severity in our authoritative reflections on any thing most grosly and notoriously impious . i shall say no more to induce the candid reader to such respects towards me , as are requisite for a due reception of what i shall here deliver in defence of that most important truth , which g. k. p. . plainly declares that he hath renounced , viz. that the inward evidence of the spirit , as touching the great matters of the christian faith , is the principal rule of faith , and life . by the inward evidence of the spirit i understand , that truth , which the spirit of truth has written in the hearts of all men , together with all the influences of the spirit upon the hearts of men , exciting them to a due reflection on the law of god written in their hearts : thou shalt love the lord thy god with all thy heart , and with all thy soul , and thy neighbour as thy self . the inward evidence of the spirit in this sence i aver to be the principal rule of faith and life : all external revelations , teachings , and instructions , are to be receiv'd in a way of subordination thereunto . this is the rule , or measure , which we ought chiefly and principally to follow ; or be led by , in all our inquiries what we ought to believe for our soul's health , for the improvement of our sanctification : the cause that any man refuses to yield his assent to any sanctifying truth , is , that he acteth contrary to this rule . g. k. discovers his gross ignorance of the truth i here assert , in that he affirms in his narrative , that the jews and the pagan philosophers , who blasphem'd against the man jesus of nazareth , did own , and confess to the light within : to which in my publish'd reflections on that narrative , i gave this answer : the jews , and pagans wou'd most certainly have believ'd the gospel preach'd unto them , if they had own'd the light within , that is to say , if they had been ready to yield their assent to any doctrine preached unto them , to which they could have no reason to deny their assent . these words of w. penn , which g. keith recites , p. , & . i highly approve . by general rule , we understand that constant measure , by which men in all ages have been enabled to judge of the truth and error of doctrines , and the good , or evil , of thoughts , words , or actions . by faith , we understand an assent of the mind , in such manner to the discoveries made of god thereto , as to resign up to god , and have dependence upon him , as the great creator , and saviour of his people . but says g. k. p. . this general rule did not extend , nor doth , to be the rule , or a rule of the faith of remission of sin , by the blood of the promised seed of the woman , the lamb of god that was to be slain , and should take away the sin of the world. to this i answer , that whosoever observes this rule , does virtually or implicitly believe all the truth delivered in the holy scriptures , in that he is in a readiness to receive it , whenever it shall be proposed unto him in terms which he clearly understands . p. . seeing the light within , says g. k. gives them not this faith ( the faith of christ the great sacrifice ) nor teacheth it them , it evidently follows that the light within every man is not the rule of the christian faith. to this i answer , that the light within every man gives to every man , that does not rebel against it , the faith of christ the great sacrifice ; so that when any thing relating to our saviour shall be duly proposed to him , as the object of his faith , he will most certainly embrace it , or yield a sincere assent unto it . p. . nothing can be a rule of christian faith , as in respect of the peculiar doctrines of the christian religion , but that doctrine , which sets before our minds certain propositions of truth , to which the mind can , and ought to assent , from sufficient motives of credibility . answ . we ought not to assent to any affirmations externally proposed , as objects of the christian faith , unless we can apprehend in them a suitableness , or correspondence with that which the spirit of truth has written in the hearts of all men. the quakers acknowledge that upon this account they are obliged to believe all the doctrine contain'd in that form of sound words , which we call the nicene creed . b. c. one of w. penn's brethren , in his book entituled , the quakers clear'd from being apostates , hath these words , " the quakers believe " the substance of the nicene creed . i earnestly request all persons , who profess themselves to be true members of the church of england , to observe these words in the same book , p. . i say , he would have as truly represented the presbyterians , as he hath done the quakers : if he had said of them , that they held universal grace , and that there was never any such thing in the world , as the solemn league and covenant , and no such man as the bishop of st. andrews murdered , or that king charles the first cut off his own head , or that they never hanged men only for being quakers , or that their brethren in scotland were for univresal liberty , notwithstanding their barbarity to the episcopal clergy , and their design to excommunicate all persons that should buy , or sell with , or entertain a quaker , which had took effect , had not the clemency of the king interposed , to break their mischievous designs . p. . g. k. exclaims against w. penn for calling the spirit , the rule of faith , the spirit being the principal efficient of faith , and not the instrumental cause of it . to this i answer : that 't is evident when w. penn calls the spirit the rule , he understands our participations of the divine spirit , the impressions of truth , that the spirit of truth has made upon our hearts . that this is w. penn's meaning appears most evidently , in that he allow'd his son ( who was a wonderful ingenious young man ) to publish a short treatise of mine , entituled , " vindiciae quorundam r. barclaij noematum , &c. with his own translation , in which are these words : if we by the holy ghost understand god , viz. the third person of the holy trinity , i confess we ought not to call him the rule * of faith , and manners ; since the rule of faith is that instrument by which we rightly examine what is the object of the christian faith , or what that is , that christ hath laid down for us to believe : but we may also understand by the holy ghost [ i should have translated it , the divine spirit ] our partaking ( my word is participatio ) of the divine spirit , with which every rational soul is endu'd by an idea of the most great and most good god , ingrafted in its nature : in which sence we by right ought to say , the spirit is the principal , or chief rule of our faith , to which the scriptures themselves are subordinate . for we only perceive they carry a divine sence , as far as we feel their congruity with the idea , or impression of the divine being , which god himself hath fixed in our hearts . r. barclay's protestation , of which his learned adversary speaks , p. . pleases me much . that he , with those of his religion , are willing their doctrines and practices should be try'd by the holy scriptures , and to admit as a positive , and certain maxim , that whatsoever any do , pretending to be led by the spirit , which is contrary to the holy scriptures , should be reputed a delusion of the devil . p. . excepting the common principles of justice and temperance , all other things relating either to faith , or life , with respect to the peculiar doctrines , and precepts of the christian religion , are not to be found at all in the light within every man , abstractly , and by it self consider'd . answ . it implies the grossest contradiction , that the light within should be consider'd abstractly from christ , since by that light we understand christ himself , and all that comes " from him , tending to the conviction , and conversion of " sinners . in jesus christ , the light within , the true light that enlighteneth every man , are hid all the treasures of wisdom , and knowledge : so that whosoever does not rebel against the light shining in some measure in his own heart , does virtually believe all the truth , the belief whereof is necessary for his salvation . p. . whether the spirit of christ ( whose judgment and determination is all one with that of christ , and the father ) doth give his judgment to the church , and the members of it , by any other law , or rule , measure , or standard , than what is already to be found in the holy scriptures , whether relating to articles of faith , or positive precepts of revealed , and instituted religion , by christ , and his apostles in the new testament ? to this i answer , that in matters that concern the whole church , or any particular congregation , or any single person , in that it is his duty to demonstrate to another , that this , or that , is his duty ; in these , and the like cases , the spirit of christ gives his judgment by no other law or rule , measure or standard , than what is already to be found in the holy scriptures : but as to particular matters , that concern my own soul , in reference to the fundamental divine law , " thou shalt love the " lord thy god with all thy heart , &c. where i have no obligation to demonstrate to others that i should sin , if i should not do this , or that , the spirit of christ will give his judgment by the particular illuminations i receive from him , which imply such notices of persons , and things , and of my own particular abilities , and inabilities , together with the remembrances of such and such reflections upon my own experiences of the divine justice , and mercy , &c. from which , through the influence of the spirit of truth and love , there arises a lively sense of an obligation to such performances , which it may be no person upon earth can clearly perceive by any text of scripture , that it is my duty to undertake . no man living can say , it was my duty to do what i have done in defence of the doctrine concerning the light within : but yet it is so evident to me that it was my duty , that i rejoyce , and am exceeding glad , whenever i hear my self reproach'd ( as i have been by many , particularly by g. keith ) for this consciencious undertaking : and i would rather lay down my life , than promise , or ingage my self not to publish this present writing , being thereunto call'd by him , who searcheth the heart , and tryeth the reins : and will bring every work into judgment , with every secret thing , whether it be good , or whether it be evil. come lord jesus . finis . notes, typically marginal, from the original text notes for div a -e * i. e. in a strict logical way of speaking . the baptist not babylonish, or the quakers tongue no slander being a brief reply to a foolish and scandalous pamphlet called the babylonish baptist. written by g.w. a quaker-teacher. wherein his malice, insolence, and ignorance is discovered and detected. and a book lately published, intituled, light from the sun of righteousness, is vindicated from those pretended contradictions, and groundless cavils made against it. h.g. grigg, henry. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing g a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the baptist not babylonish, or the quakers tongue no slander being a brief reply to a foolish and scandalous pamphlet called the babylonish baptist. written by g.w. a quaker-teacher. wherein his malice, insolence, and ignorance is discovered and detected. and a book lately published, intituled, light from the sun of righteousness, is vindicated from those pretended contradictions, and groundless cavils made against it. h.g. grigg, henry. [ ], p. printed in the year, . and to be sold by f. smith, at the elephant and castle near the royal exchange, london : [ ] a reply to: whitehead, george. babylonish baptist. h. g. = henry grigg. cf. wing. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng whitehead, george, ?- . -- babylonish baptist -- controversial literature -- early works to . society of friends -- early works to . inner light -- early works to . quakers -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion the baptist not babylonish , or the quakers tongue no slander . being a brief reply to a foolish and scandalous pamphlet called the babylonish baptist . written by g.w. a quaker-teacher . wherein his malice , insolence , and ignorance is discovered and detected . and a book lately published , intituled , light from the sun of righteousness , is vindicated from those pretended contradictions , and groundless cavils made against it . h. g. job . . how forcible are right words ! but what doth your arguing reprove ? tim. . . now as jannes and jambres withstood moses , so do these also resist the truth : men of corrupt minds , reprobate concerning the faith. london , printed in the year , . and to be sold by f. smith , at the elephant and castle near the royal exchange . the preface . christian reader : there is , as the wise man saith , no end of making many books ; and thou mayst ( 't is probable ) conclude that to undertake in and about controversies of religion of this nature is a fruitless and wearisom work , especially to have to do with those captious people called quakers . truly were not the glory of god , the fundamentals of christianity , and the everlasting well-being of the souls of men and women of such high concernment , i should not have set pen to paper upon this account , nor in the least have troubled my self in opposing the vile and evil doctrine of these foolish contradicting and confused people i am forced to have to do with at this time . if thou hast seen that little book i lately published , intituled , light from the sun of righteousness ; thou mayest clearly perceive , what weighty grounds and arguments stirr'd me up to undertake that matter ; and though thou mayst suppose that works of this kind do but tend to the feeding of that lying and deluding spirit which is in these deceived people , yet have we some good ground to judge that god hath blessed some former undertakings of this nature , to the great benefit and advantage of some poor souls ; and let none blame us for standing up in the defence of christ and the gospel , when the foundation of true religion and godliness is thus struck at . but to be short , this i can say and testifie in the presence of the great god ( in opposition to what g. w. doth suggest ) that i have not the least enmity nor hatred in my heart against the persons of any of these people called quakers , nor are we offended or troubled at their present liberty , ( as he seems to charge us ) though we cannot deny but their principles and unsound doctrines tend to the wounding and grieving of our souls , because we see daily , more and more , the dangerous and damnable nature thereof . and now as touching that foolish and ridiculous pamphlet put forth by g. w. wherein he labours to make the world believe that little else is contained in that book ( before mentioned ) save self-contradictions , i have been stirred up to offer these few lines by way of answer : wherein you have first , those things he calls contradictions set down verbatim ; and secondly , some reflections upon his absurd animadversions on the same , and i shall leave the unprejudiced reader to judge between us , and the issue to the almighty . farewel . a brief reply to a foolish and scandalous pamphlet , called the babylonish baptist . it may not be amiss , in the first place to inform thee ( whosoever thou art ) concerning the method g. w. hath taken in his answer to the aforesaid book , which is only a collection of several things ( in a confused and ridiculous manner ) therein contained , which he saith are contradictory to each other ; with some animadversions upon them , which in order i have set down exactly after his own fashion , as followeth . h. g. saith ( viz. ) i utterly deny that this light which all men have from the glorious creator , is a saving light , page . h. g. in contradiction saith , i really believe that the lord jesus as the eternal word , hath given light , or enlightned all men and women that come into the world , p. . g. w. his animadversion . the light , or life of the eternal word , which is the light of men , john . . is spiritual and divine , as is that word , and therefore saving , &c. reply . it seems to me , as if this man had lost his common reason . can he make any rational person believe , that these two places he mentions first of all , are contradictory to each other : because i deny that the light which is in all men is a saving light , and yet say in the second place , i really believe all have a light in them from christ considered as creatour , doth this contradict the former ? this can't be a contradiction , unless he can prove there is no light proceedings from the eternal word as creator , but what is saying . what though it be granted that the light which all men that come into the world are lighted with , flows from the eternal word , and so is spiritual , must it needs therefore be a saving light ? was not the law given forth on mount sinai , a light of , or which did come from the eternal word ? and doth not paul say , that the law is spiritual , rom. . ? and yet doth he not call it a ministration of death , cor. . ? and that it killed ? and doth he not , in gal. . . clearly shew that it could not give life ? and in other places , that there was no justification by it ? but i shall leave this to another time , and pass to the next thing you call a contradiction , viz. h. g. the great darkness of these men who cry up light and power within , this wile of satan and cheat of antichrist , p. . h. g. contra. the lord jesus , as the eternal word , inlighteneth all men . this light is the substance of the law , the candle of the lord. it doth convince sin , pag. . if heathens followed it they would shine in just living . the work of faith with power i do maintain that is required and must be wrought with power in the heart , pag. , . g.w. his animad . what horrible blasphemy is it then to term our crying up the light and power of christ within , the wile of satan , and cheat of antichrist , and how plainly hereby refuted ! &c. reply . this is the second thing you call a contradiction . i shall examine these places , that so your lyes and ignorance may be manifested . i say , the darkness of these men who cry up light and power within is great ; and i did say in pag. . i should make appear this wile of satan and cheat of antichrist ( that is to say ) the evil doctrine and principles of yours concerning the light within , as it immediately followeth , and is declared in the same page of the said book : and do i contradict this in affirming there is a light in all men called the candle of the lord , and in owning the inward work of faith with power upon the heart , & c ? because you seem so dark of apprehension , i shall shew you your dishonesty and willful mistake , and what little reason you have to cry down this for horrible blasphemy . ( george ) i did no where say , that it is great darkness , and a wile of satan , and cheat of antichrist , to own a light in every man , &c. for if so , thou mightest have had ground to have charged me with a contradiction . — but your great darkness , and that which i call a wile of satan , and cheat of antichrist , consists in your affirming that of this light which is utterly false , and contrary to the doctrine which is according to godliness , mentioned in the same page . do not you say , that this light which is in every man that cometh into the world is god , is christ , is the holy spirit , or the blessed comforter , and a saving light , and that it will convince a man of every sin and transgression , and lead into all truth , and cleanse from all sin , and eternally save those who walk up to it faithfully ? in this appears your great darkness , and herein you are beguiled and cheated by the devil , to the invalidating of the meritorious death and sufferings of our lord jesus christ ; as if there were no need or his blood to be poured forth , nor of his intercession ; nay , do you not hereby clearly deny his humane nature , or his real outward existence at his father's right hand in heaven above ? for , if he be nought else but light and spirit within , that of necessity follows : — but i shall proceed to that you call another of my contradictions , viz. h. g. observes from john . . that the spirit , or blessed comforter cannot be the saviour , pag. . h. g. contra. till the coming of his spirit and grace with power in my heart for the binding of the strong man satan , and killing my corruptions , my soul was not brought out of the horrible pit , page . having wrought this glorious work of regeneration , page . g. w. his animadversions . then it s the spirit and power of christ that effects and works salvation through the work of regeneration , titus . . which is not meerly by christs outward sufferings , though we cannot believe that satan is bound in this man while he is in satans work , blaspheming christs light within , and belying us . reply . what sober christian man can find any contradiction here against h. g ? is not g.w. the liar and false accuser ? i say the spirit , or blessed comforter cannot be the saviour , or mediatour , and yet i own the work and office of the comforter , and the work of grace with power upon the heart ; and is there any absurdity in this ? is this in the least inconsistent and contradictory to it self ? did i any where deny the effectual workings of the holy spirit , which in a wonderful nature works faith in the hearts of the regenerate , whereby he is inabled to apply the vertue of christ's blood and merits to his own soul ? and art thou not able to distinguish between the giver and the gift , between the fountain and the stream ? doth not christ say that he would send the comforter , and that the spirit of truth should proceed from the father and the son ? are there nor three that bear record in heaven ? answer plainly ; did the true saviour die on the cross or not ? i affirm once again , that neither the comforter , viz. the holy spirit , nor the deity of our lord jesus , distinct from his manhood or humane nature , could be the saviour and mediatour which died on the cross , or was crucified between the two thieves . but again it appears thou distinguishest not between the meritorious cause of mans salvation , and the instrumental ; the killing of the sacrifice , and the sprinkling of the blood ; the price paid for the captive , and the application of it ; the work and the office of the lord jesus , our alone saviour , who died to atone , make peace , and appease the wrath of god , so to redeem us ; and the work and office of the spirit which doth sanctifie and renew us : but dost ignorantly seem to affirm , that such distinctions are lies , and contradictions . but i must proceed . h. g. the ordinance of the lords supper you call bread and wine , pag. . h.g. contrad . the sign — the shadow ( speaking of these ordinances ) the substance being christ , pag. , . g. w. his animadversion . your pretended lords supper then is no more than bread and wine , the sign , the shadow ; and therefore their continuation of no necessity in the true church , which hath received christ the substance , &c. reply . the ordinance of the lords supper , which quakers reproachfully and contradictingly , ( as i have shewed in pag. . ) do call bread and wine ; doth remain in full force , and the practice of it to be kept up in the same manner as christ , the night before he was betrayed , instituted it , and the primitive saints received it , acts . . & chap. . , . cor. . , &c. i have clearly proved in the said book , pag. , , . to which i refer the reader ; and the stress of my arguments , thou mayst see , this man hath no wayes weakned , nor said any thing to , but would ( if he knew how ) make persons believe i contradict my self afterwards in calling it a sign , and speaking of sitting down under christ's shadow ; and in calling the ordinance of breaking bread and drinking of wine a sign , is no contradiction : for doth it not signifie the breaking of christ's body , and the pouring forth of his blood , and clearly , as a sign , hold forth his sufferings , and shew forth his death until he come ? which was one end of his instituting of it ; and hath it not been called by many faithful men ( long before his airy notions were midwiv'd into the world by the spirit of antichrist ) an outward sign of an inward spiritual grace ? he took the bread and blessed it , and said , this is my body , ( which the godly martyrs sealed with their blood ) to be a figurative speech , or that which was to shew forth his body broken for us , &c. 't is no marvel , reader , these men cavil against this ordinance , and deny it , who plainly deny him to be the christ who is signified thereby , as hereafter will appear more fully . and again , i would know of this man where he reads of any thing called the lord's supper , but this which we contend for ? and i do affirm that this ( and all other ordinances of christ ) is spiritual , a●d faith to be exercised by all that receive it . moreover , let none conclude ( whatsoever this man imagineth ) because the shadows and services of the mosaical law ended when christ the substance nailed them to his cross , that therefore gospel-ordinances did then cease likewise : for the ordinance of water-baptism was given forth by christ after his resurrection , mat. . . and this of the lord's supper , i have in that same book shewed , paul received of christ some time after his ascention , cor. . . but to pass this , and come to the next thing he cavils against , viz. h.g. the end of this ordinance doth remain notwithstanding the pourings forth of the spirit , and therefore the ordinance must needs remain , which is to confirm our faith in the true saviour , and to keep up our love to him , p. . g. w's answer . what kind of faith and love are these of theirs which are confirmed and kept up by bread and wine , and what idolatry and diversion from the spirit doth their doctrine tend to herein , surely the holy spirit can best supply the said end , gal. . . reply . we love him because he first loved us , and gave himself for us : and this ordinance is to be done in remembrance of him , and so tends to increase our love to him , and our faith in him ; and this is to be done also ( as i have shewed pag. . ) to shew forth his death until he comes , and therefore the end remains , notwithstanding what you have said , unless you can prove christ is come the second time without sin unto salvation : do you suppose there is no need of this ordinance because the spirit can best supply the said end ? and is this idolatry , and diversion from the spirit ? is it idolatry to worship god according to his own appointments & institutions , and a diversion from the spirit to be obedient to those com●ands given forth by the spirit , and by our lord jesus christ ? and what a piece of impudence and arrogancy is here ? will you take upon you to instruct the almighty ? is not jesus christ the only wise god ? and did not he upon the consideration of the aforesaid ends , institute and give forth this gospel-ordinance , and darest thou say , the spirit can best supply those ends without making use of the meanes god in his word doth direct unto , and make us believe ( if you could ) that to obey christs ordinances is idolatry ? the usefulness and sufficiency of the spirit in fulfilling of its work and office , doth not disannul christs precepts , or make his blessed appointments of none effect , or needless things ; ought not we to conclude , that whatsoever means jehovah hath prescribed and enjoyned for the effecting and accomplishing of such and such ends by himself propounded , do best tend to the supplying the said ends respectively . h. g. again is very fierce and rash for their water-baptisme , or plunging people in water , where he saith , whosoever brings any other gospel let him be accursed . — hereby he hath cursed all the people of god and sincere-minded , both protestants and all others in the world , who oppose and come not under the baptists dipping or plunging people in water : lord forgive him , he is very uncharitable herein , for our parts we cannot believe their baptism to be either the baptism of christ , or gospel , or of necessity , and available to salvation . reply . thou hast further in this manifested thy imperfection and false anti-christian spirit : hast thou no more care nor conscience , that thou goest about thus to reproach and belie the innocent ? have i in page . or any where else , affirmed that baptism , or plunging men and women in water , is the gospel ? or can any such conclusion or consequence arise from what i have said , which thou dost affirm ; viz. as to curse all the people of god and sincere-minded protestants , and all others in the world , who oppose or come not under the baptist's dipping ? &c. or , have i said it is of necessity to salvation ? others have read that book as well as g. w. and they cannot find any thing in the least of that nature in it . and because this is a false charge and cursed slander , i shall repeat the occasion of 〈◊〉 mentioning these words of paul , whosoever brings any other gospel let him be accursed : from whence this man doth infer those unnatural consequences . thou maist see that in page . of the said little book , i having an occasion there to treat of christs commission , matt. . and of the baptism there given forth by the lord jesus , thou maist find these words , viz. now the baptisme here commanded must needs remain to be practised to the end of the world , because whatsoever was there given forth by christ , is given forth as he is king and mediatour of the new covenant , and as part of his last will and testament ; and his last will and testament stands in full force and vertue to the end of the world unalterable , and whosoever brings any other gospel , let him be accurst : is there any ground from hence for him to affirm that which he doth of me . all that are accursed , by the authoritie and natural consequence , or tendency of my mentioning those expressions of the apostle , are only those who bring another gospel besides that which was given forth by christ , as he is king and mediatour of the new covenant , or is contained in his last will ●●d testament ; and i doubt not but all sincere-minded protestants are of my persuasion touching this matter , though we may differ about the form and subjects of baptism ; and though we plead for bapt●sm as it was dispensed and administred in the primitive time , yet false it is and a slander to say , that we make it essential and of absolute necessity to salvation , though we do believe it to be essential to church-communion . h. g. denies the true saviour to be the light and power : i affirm ( saith he ) that jesus christ is a man consisting of flesh and bone , p. , . humane , p. . finite , weak , subject to passion as we are , p. . the inward power is not the christ distinct from the human nature , the true christ consisting of a body of flesh and bone , p. - . h. g. contrad . john declared plainly , that christ was before him , being from everlasting he was before abraham , the son of god by eternal generation , truly god , david 's lord , p. . the lord jesus the eternal word . p. . the emanuel , p. . christ is the son of the living god , p. . g.w. his animad . therefore it is un-scriptural and absurd to assert , that jesus christ consisteth of a humane body of flesh and bone , seing he is before all things , and by him all things consist , &c. reply . reader , i do entreat thee observe how he hath abused me in his collecting in such a confused manner of those several places , words , and sentences out of my little book , which he would fain make earnings of ; he regards not the occasion of my speaking upon these several accounts , nor yet the texts they allude to , taking here a bit and there a scrap in a ridiculous manner : 't is an easie thing to take his way and example to set the scriptures in contradiction one against another , as some prophane atheists have presumed to do . what is said pag. . concerning christ being weak , subject to passion and sufferings &c. is spoken in respect of what he was touching his humane nature , when he was upon the earth , before his resurrection and glorious ascension into heaven above : but to leave that , i hope now ( reader ) thou maist see what judgment and persuasion this man is of , and the blindness of his evil mind . doth he not evidently declare to the world , that it is a contradiction , and absurd to assert that jesus christ is god and man , subsisting in two real distinct natures , being davids root and davids off-spring because i said he is man , and that the divinity distinct and apart from the humanity is not the christ , and yet also said he is god everlasting , and the son of god by an eternal generation ? he sayes it is a contradiction and absurd . the lord deliver these poor nations from such horrible heresies , delusions , and vile impostures . h.g. the principles of the quakers concerning the light within , the impurity and vileness of which principles i may further make appear , p. . h. g. contrad . the word considered as creator , is the true light which lighteth every man that cometh into the world , p. . g. w. his animad . it is no less than blasphemy to charge this principle ( to wit , the light of the eternal word , the creator ) with vileness and impurity . reply . doubtless the light in this man is almost quite gone out , for else he might see that what he here minds with unchristian reflections , is not in the least any contradiction . the quakers doctrine and principles concerning the light within , is impure and vile , and the same i do still affirm ; and yet assert , that the word considered as creator , is the true light which lighteth every man that cometh into the world ; and is this any contradiction ? friend , do not mistake your self , i do not charge the light of the eternal word , or the light in every man , with vileness and impurity ; i acknowledge the light which is in all , and do esteem it , and have a regard to it in its place , and do say it witnesses for god , and serves for the end and purpose ( when obeyed ) for which it was given unto man : yet that which you quakers speak of it , is abominable , and to be detested by all good christians : it was never bestowed upon man to be made an idol of , and set up in the place of god himself : it is blasphemy to say it is the divine essence ; it is a vile and wicked thing to say it is the lord jesus christ , the lamb of god , the great prophet god promised to raise up ; it is a vile error to say it is the holy spirit , or blessed comforter ; for that , christ saith , the world could not receive : and abominable it is to say 't will cleanse from all sin , and eternally save those that obey it , which many of you affirm ; and herein your principle of the light appears vile and impure . g. h. god forbid that i should ever own their principle of the light in all , that doth so clearly tend to the razing out the grand fundamentals of the gospel . g. h. contrad . praises and halelujah to god for ever , who hath given us that witness in our selves , of which thou speakest , which witness ( his sister spake of ) was the light which reproves for sin , to own and believe in the light , that enlighteneth every man that cometh into the world. g. w. his animad . see what a sad pass these men are proven to , and what kind of prayers they offer to god , against his own light , or witness within ; and how contrary to the gospel-spirit and light they are . reply . g. w. should have perused the letter i wrote that book in answer to , before he returned any thing by way of answer to me : for he belyes both me and my sister in what he saith here ; for the witness she spoke of in her letter , is not that he affirms in his pamphlet , viz. the light which reproves for sin , which is in every one that cometh into the world ; though i confess she bids me believe in the light that reproves for sin , which lighteth every one that cometh into the world , as pag. . & . but contrariwise she mentioned upon this occasion , the very express words of the apostle john , joh. . . he that believeth , hath the witness in himself ; and that witness through grace i in my measure do experience ; not that i believe in that light ( which every man that cometh into the world is inlightned with ) for life and salvation , for that is an insufficient saviour , and such a belief will fail , that is not the object , author , and finisher of my faith ; but it is the lord jesus christ , who by one offering hath perfected for ever all those that are sanctified , heb. . . and thus you may see that all those contradictions , lyes , and absurdities that g. w. charges h. g. with , are returned upon his own head , by which you may perceive that all the stir this man makes , is but like smoke and darkness , which the beams of true light from the sun of righteousness doth vanquish and expel . reader , g. w is pleased to say pag. . that there are more absurdities and false accusations against them in that book , called light from the sun of righteousness , and doth also proceed to instance in one or two , viz. in saying they deny the man christ and the resurrection . i cannot but admire at the insolency of these men , who though they are found daily in the sight of all persons denying that man to be the christ who was born of the virgin , and was crucified on the cross , yet would fain have men to believe they are falsly accused : but that this is a true charge , i suppose these very lines may serve to inform thee ; for if it be absurd to say , christ doth consist of a humane body , of flesh and bone , or is man ; or to say the deity , divine nature , or god-head was not the christ considered distinct and apart from the humane nature ; must it not needs follow from hence , they deny the man christ jesus ? doth he not positively assert , that it is a contradiction to affirm the lord jesus christ is god and man ? doth he not deny his humane nature , and the glorious hypostatical union ? if this comes further to be controverted , we shall be able ( god assisting ) to make it appear yet more plainly . have not some of them said , that christ was never seen with an outward eye , nor heard with an outward ear ; and that they cannot call the bodily garment the christ , but that which dwelt in the body . see a book stiled , some principles of the elect people of god called quakers , page . and now , reader , i hope thou wilt find that what this man hath yet said in answer to my little book , hath been just nothing ; for that he cannot prove it meer contradiction , confusion , and darkness , as with the tongue of infamy he is pleased to call it . and i appeal to thee , do not the quakers appear to all men to be babylonish rather than h.g. and other baptists , which he doth reproachfully call so ? g. w. saith , he hath writ a full answer unto the said book . thou mayest perceive by this what a bundle of confusion the rest will prove , for i never saw yet any distinct solid answer given by him to any book which hath come out against them . the lord deliver christ's poor lambs from being preyed upon and devoured by ravening wolves , matt. . . and grant them repentance , who have not sinned the unpardonable sin. farewel . postscript . and since g. w. would make us believe , that the quakers own the man christ , and the resurrection of the body : i shall only ask him a few questions , desiring a direct , distinct , and plain answer to them , and conclude . first , was he the christ , and true saviviour , that was born of the virgin ; yea , or nay ? secondly , if you say he was , i query , whether that same christ , be in the heart of every man and woman ? thirdly , whether he that you own to be the christ and true saviour , was put to death , or crucified on the cross ? fourthly , whether you believe there is any other christ , than what is in the heart of man , yea , or nay ? fifthly , if that body that was nailed to the cross , was but as a garment which the true christ did wear , or as a house in which he did dwell , why may not any other man , in whose flesh christ is manifested and doth dwell , be called the christ , as well as jesus of nazareth ? sixthly , if you own the man-christ , why do you affirm it is a contradiction to say , he is god of the substance of the father , and yet truly man , made like unto us in all things , sin only excepted ? for either he must be meer man , or meer god , else it cannot be any contradiction ; and if you say he is meer man , then you seem to side with those jews that accused our saviour for blasphemy , in that being a man , he made himself god , john . . and if you say he is meer god , doth it not then clearly follow , you deny the man-christ ? seventhly , i query , whether you own any other resurrection , than what ( you say ) you experience within ? eighthly , whether you believe that that body of flesh and bone which is laid in then grave ( respecting the matter or substance of it ) shall by the mighty power of god b●… raised from the dead at the last day ? ninthy , whether that man ( whosoever he be ) doth not deny the resurrection of the dead , who doth deny the same it which is sown , ( and shall rise ) mentioned , cor. . . to intend the same body ( respecting the matter or substance of it ) which was buried and laid in the grave ? answer plainly , without equivocation . finis . a christian epistle to friends in general of weighty concern, for their present and future peace and safety from the soul's adversary's subtill devices and snares of death. to be carefully communicated to the children of light, and professors thereof every where. being faithfully given forth, and recommended from the spirit of christ; by his servant george whitehead. whitehead, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a christian epistle to friends in general of weighty concern, for their present and future peace and safety from the soul's adversary's subtill devices and snares of death. to be carefully communicated to the children of light, and professors thereof every where. being faithfully given forth, and recommended from the spirit of christ; by his servant george whitehead. whitehead, george, ?- . , [ ]p. printed by andrew sowle: and sold at the three-keys in nags-head-court in grace-church-street, [london] : . signed on p. : g. whitehead. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng redemption -- early works to . light -- religious aspects -- early works to . inner light -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a christian epistle to friends . in general , of weighty concern , for their present and future peace and safety from the soul's adversary's subtil devices and snares of death . to be carefully communicated to the children of light , and professors thereof every where . being faithfully given forth , and recommended from the spirit of christ ; by his servant george whitehead . matth. . . watch and pray — praying always — ephes. . . with all prayer and supplication in the spirit — and watching thereunto with all perseve●ance . printed by andrew sowle : and sold at the three-keys in nags-head-court in grace-church-street , . a christian epistle to friends in general , &c. dear and tenderly beloved friends , and called of god every where ; in a real and deep sence of my heavenly fathers love and tender mercy revealed through his most dear son , our ever blessed lord and saviour jesus christ , which i am ( with many more ) livingly made a partaker of , doth my life and spirit very dearly and tenderly salute you , as truly and most heartily wishing and praying , that divine grace , mercy and peace , with all spiritual blessings and divine favours in christ jesus , may be encreased and multiplyed among you , and unto you , to your great consolation , peace and prosperity in the love of god. dear friends , i finding for some time of late a living and holy constraint and pressure of spirit to communicate some things of weight and concern unto you , respecting your safety , peace and prosperity in the blessed unchangeable truth , am opened and encouraged by the precious life and spirit of our god , to be clear and free therein towards you all , and that in discharge of my tender conscience in the sight and presence of the god of my life , whom i serve with my spirit in the gospel of his dear son , as i have sincerely done from my youth upward , blessed be his pure name forever . and having had these many years experience in the weighty service of the lord our god through manifold ▪ exercises , burthens , spiritual travels and oppositions , i may not hide my talent , nor conceal those things my lord and master requires me to divulge for the safety and good of his people in their several conditions , states and attainments , as having long and truly seen the goodness of the lord in the land of the living , and the good and blessed estate of his chosen and faithful ones ; for which i praise the name of the lord my redeemer , in whom i have believed through his divine goodness , never to be forgotten by any of us ; as also being not ignorant of , or unaquainted with the many wiles , various workings and depths of satan , the great adversary of mans felicity , and of the peace of god's people , who worketh upon the divers inclinations , mutable affections , wills , weaknesses and infirmities of the sons of men , to deceive , pervert , deprave and corrupt them , that they may the more easily be led captive by him at his will , in their following their own unsubjected wills and spirits . you therefore ( my dear friends ) who have livingly felt , and tasted of the lord's power and goodness , and known his work in your hearts , in order to your deliverance and redemption out of the evil world , and the corruptions thereof , prize his tender mercies and goodness , and forget them not : let the holy fear of the lord god be your treasure and true wisdom , and understanding , the stability of your times in righteousness : let your sincere love to the pure name and truth of the lord , and one unto another be continued in that unchangeable truth and power of an endless life , whereunto the lord hath called us ; and i pray god increase your love and zeal for his glorious name and christian tenderness , and brotherly affection one towards another , that life for evermore may be your blessing and portion , as it will be to all them who dwell in amity , true love , and unity of spirit in our lord jesus christ , which is a most joyful , comfortable and blessed state , which too many professors of truth are short of , for want of keeping near to the lord , in his holy fear & love of his blessed name and truth , whose negligence and unfaithfulness to truth in themselves hath caused a decay of love , & want of charity towards others ; and then instead of humbly waiting and depending upon the lord , some have exalted themselves in a self-will , self-conceit , & affection to preheminence in judgment over others , until thereby divisions and self-separations have been caused and stirred up by them , to the great grief of the spirits of the upright , who have kept their integrity to the lord , his truth and people . and this self-exaltation , slighting and contemning others , have been , and are the great evils , snares and engines wherewith the adversary catches them that never were throughly subjected into true humility , mortification , true self-denial , or dying with christ ; such , though under profession of truth , may make a great shew and flourish for a time in outward appearance , leaves and blossoms , yet they bring not forth fruit ▪ unto perfection , or ripeness in christ. therefore beware of self-exaltation , beware of an earthly spirit entring , beware of covetousness ▪ which is idolatry : let not the earth interpose betwixt any of your souls , and the brightness of that divine glory which has appeared even in our day and times . spiritual gifts may be lost , or fallen short of , if the fountain of them , the holy spirit of life it self , be not diligently minded & followed ; and where love towards god and his truth decays in any , their love towards his servants and people grows cold , and then their gifts decrease and dye , as the life of them is withdrawn or departed from , or that love lost which is the more excellent way ; for if i want charity ( or love ) i am nothing . what gifts , openings , discoveries , visions , revelations , wisdom , knowledge or understanding soever any have , yet still 't is the heavenly root must bear them , they must keep low their minds and spirits to that from whence life and love springs , or else they fall , wither , dye and become empty , uncharitable and hard-hearted ; and there the enemy has his evil ends upon them , in betraying them , and corrupting their minds from the truth , from life , from love , from the innocency and simplicity which is in christ , the way , the truth and the life ; and there 's a danger in being too early and forward to censure and judge others , and in judging , censuring and undervaluing others gifts , ministry and labour● whom god hath called into his work and service ; for some whereby may either lose their own gifts , life and strength , or fall short of those heavenly gifts , which otherwise they might attain to , if they kept low and tender in humility , love & society with their brethren , whereby they might also be serviceable with them : for i have seen in my time some who never passed through judgment in themselves , yet very censorious , judging , detracting and whispering against their brethren , slighting them , their ministry and labours , who themselves have greatly lost by it ; and god in displeasure hath suffered them to discover their own weakness and nakedness , for their own abasement under the righteous judgment of truth . and 't is evident from this kind of exalted censorious , whispering and envious spirit ( which worketh not for love and union ) have proceeded the several divisions , schisms and separations which have happened , to the great trouble of the church of christ in our days , as in the primitive christians days . and the several sorts of apostates & backsliders from truth shew what , and what kind and manner of spirit they went and go out in by their works and fruits , whether in a spirit of pride and ambition , in a spirit of envy and hypocrisie , in a scornful contemning spirit , in a covetous earthly spirit , in a loose prophane spirit , or in a drunken debauched spirit of ranterism and fleshly liberty , which come all from one evil root and seed , according to the various corrupt inclinations and wills of men , upon which the enemy works and appears with baits and temptations suitable thereunto , that he may prevail the more . and 't is certain , that the envious apostates , and wilful adversaries were the most troublesome to the primitive churches of christ and his holy apostles in their day , and so in ours . therefore blessed and truly happy are they that keep their habitations in the truth and love of god , and live in christian love and charity one towards another ; for such walk in the light , where there 's no occasion of stumbling , or scandal . and as 't was evidence unto the primitive christians , that they were passed from death to life , because they loved the brethren , and that they had purified their souls through their obedience of the holy spirit unto unfeigned love of the brethren . even so now the same evidence & testimony remains and lives in and for all them that dwell in the love of god one towards another : for all envy , prejudice , back-bitings , whisperings , tale-carrying , lying , heats , passions , provocations , reviling , railing , clamours , scorn , contempt , ill language , flattery and hypocrisie , are to be utterly put away , avoided , judged , condemned , and forever excluded the camp of god , for they proceed from the false and degenerate birth , evil seed and spirit , and not from the true seed or birth which is innocent , and hurts no body by word or action , in person , name , reputation or property , for that 's tender in all these things : for false reports , whisperings , back-bitings and tale carrying cause strife and division , and are condemned by the law of god and light of christ , and expresly forbidden by god himself , thou shalt not be as one that carries tales up and down among my people : thou shalt not receive a false tale , nor raise a false report against the lord's people , nor do his prophets or servants any harm . and all who profess the truth , or make mention of the name of the lord among us , ought to watch over their own spirits , wills and passions , and have a care of hurting one another , or crushing any tender spirit or plant , or stopping or quenching any spiritual gift or testimony god has given , how little or low soever it may be , or seem ; for some of a tender spirit are sooner hurt and wounded , than healed . all keep in christian humility , meekness , patience , gentleness , and tender heartedness one towards another . and elders and overseers in the churches of christ must be examples of believers , both in humllity , meekness , patience and condescention , as christian patterns ; and not self-willed , nor soon angry , nor given to passion , striving , heats or contention : such christian examples and behaviour in the house and church of the living god , tends greatly to keep out and prevent contentions , and contentious spirits ▪ and to the comfort and encouragement of the upright-hearted , who are willing to serve the lord , his truth and people . my dear friends , the lord our god has been good to us , a tender father through all our tryals , sufferings and exercises , in upholding us by his free spirit , accompanying us with his presence , comforting us in our afflictions , with his renewed mercies and multiplied favours , in preserving us a living people to his praise until this day , and affording us this present liberty we have of late enjoyed , and do pertake of the benefit and advantage thereof ▪ in our publick , peaceable and religious assemblies , for the exaltation of the glorious name , holy truth , and divine power of the lord our god. wherefore we have great cause to prize his tender mercies and goodness to us , and walk humbly under the sence thereof , that a right use and improvement may be made of all the mercies and priviledges we do enjoy , and such a good use of the present liberty , as that none grow careless or negligent , indifferent or luke-warm because thereof , nor any to sit ●own at ease in the flesh , or in the earth , and therein promise themselves security from further sufferings or tryals , because of the late present enjoyment of liberty and ease from persecution : this is no good use of the present mercy , nor safe conclusion , for god has many ways to try his people , and national calamities and distresses ( whereof his own people sometimes partake ) are not at an end , nor the judgments ( incurred by iniquity ) turned away , because of the continued provocations , wickedness , rebellions against god , their abominations , pride , hypocrisies , deceits , falshood and presumption abounding in this and other professing nations against the great and righteous god , the judge of all , who is so long sparing and for bearing , as he is to this nation , meerly for his small remnant and seed's sake , which is already gathered , and to be gathered . yet the great god will distress nations , and cause the earth to tremble before him , and overturnings and desolations in the earth before calamities are ended , or christ's peaceable kingdom be set up more generally in the earth , or where as yet it is opposed and resisted : for the cause why wars , desolations , and the devouring sword are already in great judgment entred so many nations and countries , is because of the crying sins , great provocations , persecutions and cruelties in the dark places of the earth . and dear friends , brethren and sisters , whom i truly love in the lord , who retain your integrity and love in the blessed unchangable truth , you cannot be unsensible how that the lord's harvest is great , and what need of faithful labourers there now is , an effectual door being open in this time of liberty , the lord in mercy has granted for the good of many poor souls , that they may come and receive the truth in the love of it ; and that they who have been , or are of a fearful heart , may receive strength , and know the lord to be their saviour and redeemer , in this his evangelical day , and free and blessed opportunity he has afforded . and yet though this harvest be great , the diligent and faithful labourers are but few now raised up , in comparison of the greatness of the harvest , and necessity of the work , many of our antient brethren , and faithful fellow-labourers and helpers in christ , being taken away , and gone to their everlasting rest , having faithfully served out their day and generation , fulfilled and finish'd their testimony with joy and peace , and obtain'd a crown of glory that shall never fade away . and this very matter has been often seriously upon my thoughts , and weighty considerations , what should be the cause or reason why so few faithful labourers , and clear gospel ministers have been of late raised up , or now brought forth ? ( though some be in a good lively testimony , blessed be the lord ) and it clearly appears to me ; first , that few are given up in their spirits for this weighty service , ( as we were in the beginning ) who are in some measure gifted and qualified . secondly , few sincerely seek the lord , or have waited upon him with fervent desires , prayer and supplication , that they may be gifted , indued and qualified with power , wisdom , faith , patience , &c. for the work of the ministry of christ jesus ; whereas if any man want wisdom , he should ask it of god , and he shall not miss of a gracious answer to the desire of his soul , who sincerely asks , seeks and knocks at wisdom's gate . whatsoever ye ask in my name ( saith christ ) believe that ye shall receive it , and it shall be given you . you know soloman's request to the lord , for an understanding heart , to discern judgment , his choice of wisdom rather than riches , or long life , how it pleased god , king. . . thirdly , very few have their minds and spirits really and inwardly exercised in frequent prayer , and daily supplication to god , or in heavenly meditation , or spiritual contemplation in gods pure and spiritual laws , ways , judgments and works , or in holy scriptures , by the holy spirit , which opens them , but too many have their minds , hearts and affections taken up with these fading objects and things below , minding earthly things , or overcharged with the love of riches , cares and cumbers of this life to compass the earth , wherein many a good tallent has been hid , and poor soul buried in captivity : whereas it requires an inward and serious exercise of spirit toward god , frequent and servent prayer and supplication unto him , an inward and diligent attention upon him , who is the giver of every good and perfect gift , to obtain both divine wisdom , and a weighty living clear evangelical ministry . for 't is the sanctified hearts and souls who truly fear god , into whom only wisdom entreth , and maketh them friends of god , and prophets . the lord will have an inward spiritual , sincere & zealous people . oh! inward watchfulness , prayer and supplication to almighty god have been , and are too much neglected by many ; i pray god they may seriously examine , and find out the causes in themselves with the light of christ jesus , and bring all to the righteous judgment thereof . fourthly , if any of the younger sort , who are in some measure indued with spiritual gifts and knowledge , do let up a slight and dis-esteem in their minds of their elder brethren , who are experienced in the work and service of god , and keep not in society or union with them in the spirit of love , and of a sound mind , but give way unto a singularity , abounding in their own sence , not keeping low and humble before the lord , nor little in their own eyes ; such neither grow in life , nor in divine openings , nor increase in their gifts , nor come to attain to a weighty clear evangelical ministry and service , but rather loose , dye and wither , unless they come into true humility , self-denyal , reconciliation , love and union with their elder faithful brethren , who in the love of god would tenderly help them , and not hinder them in the work and service of the lord our god. it is both a great grief and scandal also to see many of the younger sort , who frequent our meetings , and even of friends children also , degenerating into pride , and height of spirit , and apparel , so nearly to immitate and border upon the world , as too to many do , contrary to the gravity , modesty , sobriety , plainness , simplicity , innocency and humility , which truth requires in example , as well as in spirit , and which truth at first led many into , and as still it doth lead and order them that truly love and obey it : in which i pray god to settle and order his people , and that no plea nor excuse may be made to maintain pride , vanity or immodesty in apparel , which only gratifies vain airy minds and spirits , and the lust of the carnal eye , and grieves the tender , and gives occasion of reproach and stumbling to them that are without , and to such as are soberly & religiously inclined . oh! 't is precious to keep low and humble before the lord , and to walk as living examples of christian humility ; a lowly mind is content with low things , and loves plainness . and this is observable , that if never so much be truly and sincerely preached in publick against pride and vanity in apparel , &c. if it be indulged or conived at at home in children or young persons , by parents , guardians , or overseers , all preaching , instruction and warning proves to them but as water spilt upon the ground , and takes no impression , whilst through such encouragement & indulgence at home , they imbrace a spirit of pride & irreverence towards god , & disregard to his truth and people ; and though some formality ; and something of the form of truth they may have by outward education , 't is not by the work of regeneration , for 't is but few in comparison that really come in at that door ; and therefore i have had often a godly fear upon me of the springing up of degenerate plants amongst us , and a degenerate generation to the dishonour of truth , and our holy profession after our days . and it 's they who are inclining and getting into the spirit of the world , and liberty out of the truth , who live not in humility , nor in the fear of god , that give secret strength to an apostate turbulent spirit , which has been the churches exercise of late years , and that are most easily catched with that apostate spirit , and feigned words of the instruments thereof , whose work is to sow discord , and make divisions , schisms and separations ( which are fruits of the flesh ) for if all had been faithful to the light , and kept in humility and love of truth , and one another , there had been no enmity one towards another , nor smiteing of fellow-servants , but the fear of god would have preserved them out of those snares of death , which that spirit of discord leads into . howbeit , i am well satisfied in the lord , that he will never suffer a general or final apostacy or degeneration ; the brightness of our day , and glory of our sun of righteousness shall never be extinguished : although too many through the adversary's subtilty and temptations , together with their own carnal and corrupt inclinations , are apt to degenerate , and their minds to be exalted and alienated from the fear of god , from the cross of christ , from humility and lowliness of mind , from true and conscientious tenderness , from love to the brethren , from innocency , plainness and simplicity that 's in christ , both in their spirits , language and habits , who therefore ought to be faithfully admonished , and tenderly instructed , by which means ( together with a meek and gentle behaviour ▪ ) many have been gained , and many may yet be recovered out of the snares of satan , who have been taken captive at unawares ; having compassion of some , making a difference , has often reached the tender part in them ; and in relation to others more deeply prejudiced . i remember a cautious saying of an antient and faithful brother deceased , viz. where we cannot make them better , we must take heed we do not make them worse . the lord keep his people in his holy fear , watchful and humble before him ▪ in true love and tender heartedness , that they may receive wisdom from him to behave ▪ themselves , and to minister suitably to all conditions . and all dear and tenderly beloved friends , with all who are effectually convinced of god's holy truth and name , and do profess the same : in the holy fear of god , in his light watch and pray constantly ( without fainting ) against your souls subtil adversary in all his attempts to beget into self-exaltation and prejudice to smite fellow-servants , and cause divisions or offences ; for that 's the enemy's work. and friends , have not the faith of our lord jesus christ with respect of persons : this was antient , and christian counsel . so let not the rich and high contemn the low and mean ; let not uncertain riches puff any up , or exalt them above their brethren : nor any brother of high degree ( in earthly enjoyments ) slight or contemn their brethren of low degree , some sincere-hearted and serviceable friends and brethren have enjoyed plenty of the world's goods , and yet through losses , sufferings , disappointments , or other's unjust dealings by them , are brought low in the world , and they were esteemed when in prosperity . it would be very unchristian and sinful , to slight or dis-esteem them in their adversity , which is their tryal : the poor of this world , who are rich in faith , whom god hath chosen , are near unto him , their faith is the more tryed by their poverty and lowness ; and how soon that may be the tryal of many that are rich they know not ; therefore 't is very unsafe for any to trust in uncertain riches , or to be exalted or lifted up because of them , but rather humbly to depend upon the living god , and trust in him , and love & esteem their brethren in truth , how mean and low soever in this world , knowing that with god there 's no respect of persons , not with them who truly bear his image . and pray friends , keep out all disputes and controversies which some busie spirits in the world are incident unto , as about outward revolutions , governments , state-affairs , and kingdoms of this world : let not their divisions divide you , nor their strife and contentions about the outward court and forms religion , earthly kingdoms and crowns ( that will fade ) influence any among you , to contend , or become parties about them , but quietly serve and wait upon god in your places and stations , where he hath set you , and submissively leave all to his over-ruling power , wisdom and providence , to do or suffer things to come to pass , as he pleaseth ; for none may say to him , what dost thou ? ( though men men may be warned as god shall require ) and he knows what 's best for his people , and will cause all things to work together for good to them that love him ; his kingdom come more and more , his blessed will be done in heaven and earth , who is judge of all , and sees all hearts , intents and designs of men throughout the whole world. and you know that as we cannot make flesh our arm , nor therewith sight for one , or another ; stillness and quietness , innocency and good-will towards all men according to ▪ our christian principle , is therefore the best and savest state and condition , wherein we all may approve our selves as the lord 's hidden ones , and of them that are quiet in the land. be still , and know that the lord is god , and that he will be exalted in his everlasting kingdom and dominion over all the kingdoms of men : neither let the world's confusions confound you , nor the world's distractions distract you , or any of you , nor the removing of mountains in the earth , remove you from the lord's mountain , nor the unstable waters or tossing waves toss , you , or influence any of you , to discompose or hurry you from your peaceable habitations , but keep in your strong-hold , your rock and foundation , christ jesus , nor let any thing divert you from minding his kingdom of peace above all , which is not of this world , out of which mens lusts , and the ground and occasion of wars and fighting are excluded : for in salem is his tabernacle . oh! let all quietly wait upon the all-seeing , righteous holy god , to see his good end through all , and his righteous determination and decision of the controversies amongst men : and keep in innocency and peaceable conversation towards all , and innoffensively under , and towards the civil government , giving no real occasion of offence , but as becomes true christians walk in love and good-will towards all , both high and low ; for herein hath been , and will be our safety and confidence through all our tryals , being preserved by the power and goodness of the lord our god , as his peculiar people , who is our stay , our rock and refuge , blessed be his name forever . o! forget not to praise the lord for all his tender mercies and peculiar favours and goodness in our preservation until this day ; knowing also , that they who sincerely and stedfastly trust in his name and power , shall be as mount sion , that shall never be removed , and that as his servant david declared , it is better to trust in the lord , then to put confidence in man : it is better to trust in the lord than to put confidence in princes , psal. . , . i pray god keep all his people in a steddy dependance upon him , and confidence in him to the end . finally , my tenderly beloved friends and brethren , having thus far cleared my conscience in the sight of god , in the living sence of his presence and counsel in these matters , as relating to several states and dangers , i recommend all to the faithful and true witness in themselves , to make the particular and just application , and to make every one sensible of the weight and lively impressions of these and all other christian cautions and warnings , proceeding from thence through any of the servants of christ , for the safety and peace of all the lord's people among us , even to the least and lowest of his flock , and those convinced among us , who are called by his grace to the confession of his holy name and truth . the god of peace be with you all , and bless you , and encrease righteousness , peace , love and union among his people every where , that all may be stedfast in the truth , true and faithful in their day and time , to the end of their days ; amen , amen . london , the th of the th month , . your faithful friend and brother in christ , george whitehead . the end . this is an answer to john wiggans book, spread up and down in lancashire, cheshire and wales, who is a baptist & a monarchy-man wherein may be seen how he exalts himself, against christ the light, that doth enlighten every man : and also some of his, and his peoples erronious principles, and assertions, which he and his people held in a dispute, with some quakers ... / from the prisoners at lancaster, whom he then opposed being then a prisoner, thomas curwen, william houlden, henery wood, william vvilson ; also here is an answer to his appendix annexed to the book by margaret fell. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) this is an answer to john wiggans book, spread up and down in lancashire, cheshire and wales, who is a baptist & a monarchy-man wherein may be seen how he exalts himself, against christ the light, that doth enlighten every man : and also some of his, and his peoples erronious principles, and assertions, which he and his people held in a dispute, with some quakers ... / from the prisoners at lancaster, whom he then opposed being then a prisoner, thomas curwen, william houlden, henery wood, william vvilson ; also here is an answer to his appendix annexed to the book by margaret fell. curwen, thomas. fox, margaret askew fell, - . [ ], p. [s.n.], london printed : . errata: p. . error in paging: p. misnumbered . reproduction of original in the bevan-naish collection. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng wigan, john. -- antichrist's strongest hold overturned. society of friends -- apologetic works. inner light. baptists -- controversial literature. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion this is an answer to john wiggans book , spread up and down in lancashire , cheshire and wales , who is a baptist & a monarchy-man . wherein may be seen how he exalts himself , against christ the light , that doth enlighten every man. and also some of his , and his peoples erronious principles , and assertions , which he and his people held in a dispute , with some of the quakers . and also an answer to his queries in his book . and also some queries which was propounded to him , which he would never answer to this day , and also some of his assertious , which he could never make good , and likewise an answer to a second challenge , which book we would have all in patience , and meekness read over , with a single eye , wherein you may see the wicked , ( according to scripture ) is grown worse and worse , who with fair words and fained speeches deceives the hearts of the simple ; who are wise discernes these things . from the prisoners at lancaster , whom he then opposed being then a prisoner , thomas curwen , william houlden , henery wood , william vvilson . also here is an answer to his appendix annexed to the book by margaret fell. london , printed in the year , . to the reader . reader , here is something in answer to john wiggan's assertions , and also to his book , which thou art desired patiently to read over , and to read the scriptures which we have quoted , and also his , and also his words , and our answers , for simple peoples sakes was it answered , that they might be no longer deceived , for we were all satisfied before with christ who is the light of the world , the way , the truth , the life , and he is our satisfaction ; never-the-less john wiggan hath taken some of our papers , and private letters writ to him , but left out the occasion , wherefore they were written , and so in this he hath not done honestly , neither as he would have been done by , and as for all his bad letters , he hath writ to us , we shall not set them down all , nor part , for some of them are out of the bounds of christianity . our book is somewhat large , the most of the heads and strength of his book being spoken too particularly , but take it throughout , and i believe , thou will find such a pack of confusion as thou hast not heard , and malicious spitefull words , against god , and christ the light , which may be found in his book , we have not wronged it , but he hath not paged his book , therefore we could not quote it here . and these things which he hath asserted and laid down , he is to make good by scripture , without ading or diminishing , for we will have plain scripture , also an answer to his challenge , for him to make good all his assertions by scripture without ading to it , and also some queries here is for him to answer , and to clear himself if that he can by scripture , which we believe it will not clear him , and so farewell . from them that loves truth and peace to all mankind . for this is good and acceptable in the sight of god our saviour who will that all men should be saved , and come to the knowlege of the truth , tim. . . and this is contrary to john wiggan , who saith , god denies faith to some men. you might have had an answer sooner , but it was long before we had his book , and when we had it , was fain to take it in pieces , and many perticuler persons were concerned in it , who some of them lives . miles one from another , and the book being called for so hastily again ; he boasted , that we could not answer it , but that was but little to us , for it was truth that we mind . the d . of the th . month , . this is an answer to john vviggans book , &c. wee hearing of a book that john vviggan had given forth against us , in which are many lies and scandals , and he the said john wiggan , directing one of them to randal hunter and thomas hardy deputy-goalers , as he calls them , but he might have said to the head-keeper and under-keeper . and also this book being disperced abroad in the country through him , it was hard for us to get a sight of it ; but at last it was given to us by the under-keeper , and after a while fetched it away , it concerns many friends , some that are . miles of , and some above . yet this john vviggan , nor none of his company , ( who sayes he give it forth to convince us of some of our errors , and also a challenge in it ) were not so civil , as to give us ever a copy of it , or the thing it self , and when that friends asked him for the book , he replyed , if we would pay for writeing it over , we might have a copy of it , who hath not forgot his old priest tricks , to make people to pay him for his lies , and by this all sober people , whose minds stands without partiality , may judge of this mans works , who pretended to convince us of our errors , ( as he sayes ) and gives forth a challenge , and publisheth part of a private letter , and what he pleaseth , and never directs it , nor his book , to the authors , and whom it doth concern . and now whether or no this man , hath not lost the very common civility , and understanding that is amongst men , and boasts of his works , which he kept hid from us , though through great difficulty we have gotten a copy for a little time , wherein all men may judge by this carriage , and practice of his , in boasting of his works abroad , and keeping them from them they do concern , they may see it is the work of darkness , and of error , and one that is afraid of the light , and a great part of his book ( as the reader may read and see ) is against the common salvation to all men contrary to jude ; and to be one that denyes the lord that bought them , as in peter ; and all his force and strength is to the denying of john's doctrine and testimony , and that which he came to be a witness of , the true light which enlighteneth every man that cometh into the world , john the first . and also the force of his matter is , to throw away the prophecy of the prophets concerning christ the salvation to the ends of the earth , to mankind , to poor lost man , and also to deny the promise of god to poor creatures , which saith god will give him for a covenant of light to the gentiles , ( speaking of christ ) who shall be his salvation to the ends of the earth , and a new-covenant to the house of israel , and the house of judah ; and this was to all people , both jewes and gentiles , and this light and covenant , is by him denyed ; but to some as he sayes , and so he is one that makes sects amongst the creatures of god , and divides , being in the errour and darkness himself ; being void of the mind of god , his prophets and apostles , and also denying the love of god to the world ; who so loved the world , mark , take notice poor people , that god gave his only begotten son into the world , to save the world , and not to condemn the world , ( as he doth , who saith they have not a light to save them , and they have not the spirit of god ) but that the world through him might be saved ; and moreover christ saith , i am the light of the world , now he doth not say , i am the light of the saints only , ( as john wiggan saith ) but of the world which be in darkness . and christ saith believe in the light , whilest ye have the light , shewing that they have the light before they are believers , that they may be children of the light , john . and also he john wiggan makes void the grace of god ( as may be seen in his book ) which hath appeared to all men , as the apostle speaks to titus , which brings salvation , and this grace is sufficient , and so his work is to prove , that the world and wicked men have not a saving-light , nor have not the spirit of god , contrary to the scriptures of truth , as will be proved hereafter ; and so ●● makes people believe through this , that christ did not come to save the world ; so is of that race that would frustrate the grace of god , and of them that forbid the apostles to speak to the gentiles ; but hath not john wiggan had one hundred pound a year of the states , and taken collections of such as he looked upon to be wicked people , and had not the spirit , nor a saving light ; yea , and preached the scriptures to them , which are the things of god , and all people you know , that no man can know the things of god , without the spirit of god , you know the scriptures saith so . and whether all men will not judge , whether this man is not grown sensless , or he hath cracked his brain through his foolishness : nay , would not this john wiggan preach , if the powers would give him two or three hundred pounds a year , to preach the scriptures , which are the things of god to the world , which he saith hath not the spirit of christ , nor a saving light , hath he not the conscience to take this , and bless them though the world did not understand the things of god , and what do you think of all the independants that he preached too , and hath left , and now turned baptist , it may be he thinks that is a better commons and pasture , to maintain him in ; for hath john wiggan restored that which he had of them at manchester , and other places ? for we say that it is but just , that he should do so . for to preach to a people that hath not a saving light , nor the spirit , the things of god , they that cannot understand them , without the spirit , and to take money of them , is it not a robing of them , and a cheating of them ; and ought he not in justice to make restitution , for we do not know a greater enemy to christ and his apostles , and plain scriptures , this day in england then he is , as his practice hath made it manifest ; and as for all his slanderous expressions in his private papers , we shall not send abroad , but let them lie upon him together with his lyes , nor lay open his nakedness , we need not , for he hath laid it open in his own book sufficiently , as will be manifest to every impartial reader . first , that paper which was sent unto thomas hardy by thomas curwen , it was not sent up and down in the country as his was , but if he had sent for a coppy of it , he might have had one ; so we did not serve him , as he hath done us ; and if there had been any errors , they should have been made manifest , ( but he hath not ) that the reader might have read them , for we are not afraid of our deeds coming to the light. and our paper was neither partial nor confused , as it will manifest it self , and it is to the honour of truth . and it s he that swallowes up the simple in errors , ( as he speaks of , ) and hath vomited out the same again ; how many hath he vomited out about manchester , but swallowed them up but for gain , and that which he hath vindicated is error . and whereas he saith , he was provoked to this debate with the quakers ; that is false , for it was his own challenge ; for friends would have discoursed with him in a christian way , in his own chamber , which he denyed , and bid them depart his chamber ; and when friends have come up in a christian way to him , he hath threatned them by calling for the jaylor ; and another time when thomas curwen came up in a christian way , he shaked him by his coat , as though he would have tore it from off his back , to thrust him out of his chamber , though often he came into our chamber , and we never served him so , but discoursed as long as he would . but this is the thing , major wiggan in calling the jaylor he wanted his magestrates sword , like a persecuting jew , help men of israel against the apostles , for these are the men that turnes the world upside down . and this is john wiggans patience and christian spirit , as he calls it ; and he being a prisoner we would never have brought him to publick shame , but he himself hath brought it , therefore he may blame himself . and whereas he speaks of being provoked , to the debate in defence of truth . nay john , thou art out of love , that art so soon provoked ; and its truth that torments thee , because thou canst not defend thy errors , thou canst not chop and change with truth , as thou didst with the people at manchester . and what thou hast set down afterward will appear . and the contention of the meeting was through thy self , for thou wast the first man that brake the order , ( which was that all might speak one by one ) and burst out into a laughter , ( when others were speeking of the things of god ) in an uncivil and immodest way , which begot thy own people into the same , and so raised up the rude and uncivil spirit in thy own people , that some was fain to rebuke thee , who were speaking of the things of god ; for the things of god are weighty , and ( as the scriptures saith ) the fools heart is filled full of laughter , and that is the mark of a fool ; and thou wast too hot and passionate to talk soberly : and dost thou not remember what a passion thou was in , when thou discoursed with richard hubberthorn at manchester , when one of thy own people did reprove thee ; and doest thou not remember what violent hands thou laid upon john abrams , when he and james harrison came to discourse with thee of the things of god in a christian way , and what a rage , fury and passion thou wast in , is not this a mark of a novice , soon angry , and are not these unclean hands lifted up to god , will god accept them ? and whereas thou speaks of boasting , that is thy own , & the principle that thou would discourse upon was thy own chusing , though nothing thou hast cleared to this day by the scriptures of truth , but manifested thy self further in error ; and as for detecting our persons and carriages thou canst not , but thy own carriage is detected ; and so thou maist take shame that pleads against truth , but god will honour his truth , and them that stands for it , and happy would it be for thee if a place of repentance were found for thee , though thou maist have had many esaus tears proceeded from thee through thy agonies . and the unsavory fruits thou speaks of , is thy own , by which thou deceives the ignorant , and the least that is simple in the truth discernes thee , thy spirit and principle , and are reclaimed from the error of thy way , and that makes thee so rage against them . and as for thy additional accompt thou hast given forth , by discourse concerning the light in every man , and thy interpreting the scriptures , which indeed is perverting the scriptures by thy addition , as will be further manifested and proved . and as for thy saying , if any of them shall yet persist to maintain their error , here you will find an offer further to debate the difference betwixt us before any person in authority . answ . it 's truth we maintain , against thy errors , as we have done to all thy brethren before thee till this day , who are all come to nought , who have made such havock upon us and our goods ; we have maintained it , and shall maintain it with our lives to death , against thy errors before what magestrate thou wilt , as after will be manifest , or when thou wilt , or where thou wilt , for its truth we stand for , and suffer for . and as for the perticulars , that thou wilt suffer for as well as we , and art not in the same principle , bower and spirit , as the saints be in , in that thou suffers but as an evil doer . and whereas thou talkest of a measure of the spirit of god given unto thee , this is but to cover thy lies and errors , and to deceive withal ; for if thou wert in the measure of the spirit of god thy self , thou wouldst not deny it in others ; and so in this thou art an enemy in thy spirit to every thing that we stand for , because thou art not in the spirit . and whereas thou sayest , this is a relation of the occasion & manner of a debate had in the castle at lancaster the . day of the . moneth , ( ●●●monly called march ) . between me john wiggan , and george fox , john stubbs , and many other of the people called quakers , about the light within . answ . the dispute was not george foxes , nor john stubbs , but thomas curwens , and william wilsons , but george fox , and john stubbs , liberty being granted , george fox hearing such gross errors laid down by john wiggan , he spake something to contradict them by scriptures , they being so gross and manifest ; and so this book of wiggans is not only a relation of that , but of many other things of his own addition , and private things sent-abroad by him , and the truth of it all may be seen in the following answer . and what i tho. curwen said to thee as thou passed through the great hall , thou being a deceiver of the people , i bid thee leave of thy deceiving ; as yet thou couldest never clear thy self of being a deceiver , nor hast not done in thy book : and whereas thou sayest , thy answer was mild , to this purpose said thou so , consider well what thou hast said , and whether thou canst make good thy words , and tell me as i come back whom i have deceived , and wherewith i have deceived any , or how thou canst prove me a deceiver ? answ . here thou praises thy self of thy mildness , if another had done it , it had been better for thee ; what was thy mildness to me in thy chamber , when i came to discourse with thee of the things of god , thou laid violent hands upon me , and like to have torn my coat off my back , to haile me out of thy chamber , and this was not christian like ; and whereas thou ( lyer ) bid me tell thee as thou came back that is a lye , and thy voice i knew to be the voice of a stranger , and now thou hast made it manifest who denies christ the light to be saving ; and whereas thou wouldest know whom thou hast deceived , there came a woman from london to thee , to declare against thee , whom thou hast long deceived . and there came a man from stopphed , whom thou had deceived , to cry against thee , and there came james parke to cry against thee and to discourse with thee of thy deceivableness , who saw thy deceit , and turned away from thee , when they came to the light of christ jesus which manifested thee , and saw thee to be a preacher against christ the light ; and all may see herein what is the end of thy preaching , when thy work is to bring people from the heavenly light of christ jesus within them ; and lead them into imaginations and whimsies , and fancies of thy own brain , and many others about manchester which might be instanced , which some of them hath been with thee here , which thou long kept from the light of christ jesus within them , who now praise the lord that they are come from under the bondage , and have found christ their saviour and leader and light which thou denyest . and whereas thou sayest that i was rash , & my censures groundless in saying thou taught the way , and know it not thy self . answ . thou hast manifested thou dost not know the way , for there is but one way to god , who is christ , the light that doth enlighten everyman , who doth enlighten the gentiles , & is the glory of israel , and the salvation to the ends of the earth ; and christ saith , i am the light , and i am the way to the father , and no man comes to the father but by me . and this light in every man thou denies to be saving , which we say it is saving or condemning ; to them that love it , it 's saving , and to them that hate it , it 's condemning : and so it 's manifest that thou art a confesser of him , and a teacher of him in words as other sects are ; and the devil could preach christ in words without him , ( and said thou art the son of god ) as thou dost who denies him to be a light in all men savingly , and so doth all the sects in christendom that preaches christ in words for an end , and their gain , as thou did at manchester at thy chapels , and preached up thy independant way ; and thou left the people in delusion ; didst thou know christ then , though thou preacht him in words , and so doth all these before mentioned know christ the way , and such as held forth the doctrine of devils ; commanding to abstain from meats , and forbiding to marry , who went about to deceive ( the christians and people of christ the way , ) in words for some end , but not in truth ; and antichrists are not they , such as pretend to preach christ in words , and yet knows him not , who is a mystery . answer me plainly , didst thou ever hear christs voice at any time , or hast thou seen his shape ? for if thou hadst known him the way , thou would not have deny'd his light to be saving to the world. and hast thou not read collos . of some that intruded into these things they never saw , which neglected christ the body and head , who is the way and light , &c. and whereas thou sayes it is not possible to teach the way , and know it not , mat. . , . , . . the pharisees and the priests preached christ to come to herod ; and told when he should be born , by the scriptures , and yet knew him not to be the way when he came , but persecuted him when he came , as thou may know by the scriptures when christ rose , and yet thou knowest him not to be the way , the truth and the life , but denies him to be the saving light spoken of in joh. . and my words was not harsh nor rash censure , but in plainness and truth , as thou hast made it appear . and as for me william wilson , i know nothing else thou livest in but beggarly rudiments , who denies christ to be a saving light , who enlightens every man ; who shuts up the gates of heaven against men , and will neither go in thy self , nor suffer others to go in . and shew me by plain scripture where christ calls taking of bread and wine an ordinance ? for we do drink of the vine , and and eat of the bread that comes down from heaven : and my words were neither harsh nor rash , therefore thou dost us wrong to say so , and to blame us , and exclaime against us these queries as followeth were sent to john wiggan to answer by me thomas curwen , and are unanswered to this day ; and he complaines he wanted time , and hath had them above halfe a year , when such a man as he is looked upon , might have answered them in halfe a day . query . whether thy way never fell ? where be all the daubers ? whether all the ministers of adam's house in the fall , daubed not with untempered morter ? whether a man while he is upon the earth , shall be made free from the body of death and sin while he is on this side the grave ? . and whether christ doth not enlighten every one that comes into the world with a saving light ? . whether is bread and wine christ the substance , yea , or nay ? . and how long hast thou taken bread and wine in remembrance of christs death till he come ? . and whether or no when he is come thou will take it in remembrance of him . and which is the nearest , to take a thing in remembrance of his death , or to come into his death ? and whether or no thou thinkest to come any nearer to christs death , then taking bread and wine in remembrance of him ? and whether or no doth thou think to come any nearer to christs death then to take bread & wine in remembrance of his death , and so keep alive in the old nature ; and is not this the deceiver ? hast thou known the death , the pangs , and the sorrow , and art thou become a fool for christs sake , and is the wisdom of the world become foolishness to thee , and in what place boundest thou thy own ? and how comest thou to receive that which is foolishness to the world , and how was thou awakened out of sleep , and when did the grave open , and when did the prisoner shew himself forth ? and when did the tongue of the dumb sing ? and when was the tongue of the first birth silent ? and when was thou come to thy wits end ? and how hast thou watered thy couch ? and what is the tongue of the learned ? and what is the gray hairs ? and what is it that anti-christ and the false prophets ravened from , and where was it ? and when did the keepers of the house tremble , and the strong man bow himself ? . and hast thou the same power and spirit to baptize , and give bread and wine as the apostles had , and hast thou heard the voice of christ as they did ? and seeing thou took offence at me for calling thee a deceiver ; what is the true way , & where is it , & whether all mankind be enlightened by it , and whether it be within man , or without ? and whether or no thou hast seen it , or hear it , or heard the voice of god at any time , or seen his shape ? answer these queries in a scripture way in writing , and bring forth thy deeds to the light , or else i do intend to stick a coppy of them on thy door tomorrow . from thy friend thomas curwen the fifth day of the first moneth . directed for john wiggan these . and these queries were sent to john wiggan to be answered by him ; and because i said if he would not answer them i would stick them on the door tomorrow , he sayes he has but a short time and yet in this half year he hath not answered them , but he hath published them in his book to his shame , without an answer , manifesting his insufficiency to resolve doubts and questions in weighty matters to shuffle them off to the reader ; he calls them frivilous , and they stand still unanswered by him , for if he had told us that he had been uncapable or unable of answering them , we would so have taken it ; but he being a man so much looked upon , and professing such high things he was able to resolve doubts and questions , which if he had been a man as he is looked upon , he would have been ashamed to have published them to the reader unanswered ; and we did not boastingly send the queries to thee , nor sought advantage against thee , but that the plain truth might have been manifested by thee if thou hadst had it , but its manifest to the contrary ; and the queries are pythy and full , and some of them queries about mans salvation ; but thou scornes and scoffes at them , and calls them frivilous , and sayest thou had some weighty matter which we do not know any thou hadst , without it was to study something against the saving light , to preach to thy people , which was not a thing of so great weight , who runs one while to thee , and another while to other priests , who are unestablisht like thy self . and in thy letter to my first paper thou seems to be offended , because that i said that thou was offended for calling thee a deceiver of the people , &c. it manifests thou art offended by thy speaking of it so much abroad . and as concerning my saying thou taught the way to others , and knew it not thy self , that is answered before , and i did speak forth the words of truth and soberness to thee , as being often burthened with hearing thy strange voice , & savouring thee to be out of the spirit that gave forth the scriptures . and for making it appear whom thou hast deceived that i have done before , and whom thou hast deceived , and how , in drawing them from the pure light of christ , which is saving , which enlightens every man ; and for thy saying there will be but little truth found in saying thou taught thy way to others , and it will be hard for me to prove or any of my friends , thou hast proved it thy self , and i have proved it sufficiently here before , and also it was proved in the dispute , but that thou art more minded to cavil then obey the truth , and it s no matter of thee saying my words are improper , when thou wilt not believe plain scripture , when as thou bids me tell thee where the apostle said some preached the way , the truth , and the life , and yet knew him not , such as professed him in words , and denyed him in life , such as the apostle calls evil doers , evil beasts , and slow bellies , and teaches for filthy lukre , as thou hast done who is a sayer and not a doer , and such as preacht christ of envy as thou dost , and added afflictions to the apostles bonds , those knew not christ the way and the life , neither was in it , for they were in the envy and strife , as thou art ; and those are unlike to know him ( though they may preach him in words , for envy blinded them as it hath done thee , philip. . . but did not those false apostles , deceitfull workers transforming themselves into the apostles of christ , preach christ in words as thou doest ; how could they have gone about to deceive the saints which believed in christ , and were they not despisers of the apostles and ministers of christ as thou art ; nay , did they not boast that they were ministers of christ , as thou doest , and denyed his life as thou doest , corinth . . from the . to the . and did not christ speak of such who preached in his name , and in his name cast out devils , and i do not believe that ever thou came to see so far as these did ; and yet he said depart from me ye workers of iniquity , and the false prophets in the . of matthew , who said loe here is christ , and loe there , these was preachers of christ in words , under a pretence to bring them to a false christ , and christ said go not forth after them , for he would come and dwell in them , and this thou cannot abide to hear spoken on , of christ being in men a saving light , and dost thou not know that many has a form of godliness , tit. . . and what form is that , is it not the scriptures that speaks of god and christ , and denies the power , wherein i feel thee to be one , who are to be turned away from , who withstand the truth , and many of thy hearers turned away from thee , whom thou led away captive : and what wise man cansay i have wronged the apostles words in this , for i have not wronged the apostles words , but thou wrongest me , and thou dost not preach the love of christ , who denies the light , christ , to be saving that enlightens all men , and christ is the way , the truth , and the life , who ever preach him , or for what ever end they preach him for , and we set up the christ jesus the apostles preached , and set up , the light of the world which the prophets prophesied of , but thou preachest another as was said before , who denies his light to be a saving light in all men ; though some men neglect their salvation , as thou may read in the scriptures , and we have the same gospel the apostles had , and preached ( to wit ) the power of god which i do believe thou was never yet in , for if thou had thou would not have changed so , and have left thy people for what hast thou left that christ thou preached to the independants , or hast thou restored the money which thou got amongst them , so confess the truth ? for i never changed since i knew the truth , the same christ the apostles preacht ; and the true religion i believe thou hath to seek it , who denies the light , and so in meekness and fear i declare to thee , we own no other christ jesus , then the apostles preacht , and set up , and this christ jesus i am not ashamed to confess before all , who is the light that enlightens all men that comes into the world , who is the salvation to the ends of the earth , who tasted death for every man and this is gods love to mankind . and whereas thou sayest , thou will not answer my queries , nor satisfie me , nor any querist ; in this thou hast manifested thy self and spirit what it is ; and hast denyed a christian spirit , who should be ready to give an answet to any that asked them a reason of the hope that was in them , and my questions tends to edification and not to strife , and confessing the working of god in their hearts and what they past thorow , and the acquaintance with god , hearing and seeing of him and things concerning salvation , and scripture words that declares of the same ; and this is not edification to thee , and yet thou contradicts thy self , and sayest thou would give a reason of the hope that is in thee , and yet doth not answer my queries concerning-christ the hope , and other workings of the spirit of god : truly john this manifests thy emptyness and shallowness of the things of god and that which concernes mans salvation . and thou sayest thou hast in readiness to answer in love ; those queries was in love sent to thee , but this is but a shift and a boast ; for if thou hadst not answered them in love to us , who thou accounts thy enemies , though thou hast called us thy friends , thou might have answered them for their sakes thou sent thy book too , if thou hadst no love to enemies . john wiggan thou sayest that the light wherewith every man is lighted that comes into the world , is not a saving light ; and this thou say'st thou shalt thorough the strength of christ be ready to maintain against me , or any of my friends who hold the contrary , when and where a meeting may be had in a peaceable and quiet way before competent witnesses . answ . thee and all thy witnesses at the meeting by all your opposing the scriptures and us , that stood for them ; could not make good that christ was not the saving light that enlightens every man that comes into the world , though yee broke out into a rage and broke your own order , ( which was ) that none should speak while another was speaking , and thou was the first man that brake it , both when g. f. and w. w. was speaking , and neither love or humility proceeded from thee but abundance of pride , rage and envy , when thou was plung'd and could not make good what thou hadst asserted , which was contrary to christ and the prophets , as in esaiah and john the . , . and that which moved me to stick the paper on the door proceeded from the holy spirit ; which hath caused thee to vent forth so much against the light of christ , and hath brought that forth which hath been so long hid in thy heart under a feigned humility , and now is brought to light , ( praises to the lord god for ever ; ) for thy disputing is against christ the light , &c. to be saving ; so thou art not like to be a true preacher of christ . and thomas curwens second paper , wherein he shewes john wiggan he has not answered his queries , and how that he would come into his chamber to discourse about one query , which john wiggan had chosen out , that query which speaks of christ being the saving light that doth enlighten every man that comes into the world , and this christian way of discourse john wiggan denyed , though before he had spoken of a meeting betwixt him and our friends , when and where a meeting might be had in a quiet way ; and when we came into his chamber ( he having put it to us before when and where , which we looked upon his own chamber to be the best and civil'st ) he contradicts his own words , and again challenges us down into the shire-hall ; and thou disputing about this query , did not satisfie me , concerning all the other i stuck the paper on the door according to my word , which thou hast neither answered in writing nor word to this day , and my word is made good to thee or any rational man. concerning such as get the form of godliness , and preaches him , and knowes him not , and thou geting the apostles words , and out of their life and power , thou art he that wrongest the apostles ; and whereas thou sayest the apostles useth no such words ; that is cleared before . and my second paper which was brought to thee was not with that purpose to disturb thee , but that thou might have seen thy self , if thou would not have shut thine eyes , and here i clear things over again to thee , if thou wilt not hide thy self from the light thou may see , and that i neither wrong the apostles nor thee , but am one with the apostles against such as thou art . and whereas thou faith thou art not inclined to multiply words to occasion strife , and yet thou contradicts thy self , and multiplys many words to no purpose against the saving light of christ , and which is saving , who said he would give for a covenant of light , and is the peace between god and man ; and that which thou multiplys is against him , which occasions nothing but strife and confusion , and not peace , for the peace is in christ , the light which thou canst not abide to hear on , that every man has a saving light ; because it marrs thy trade , and thy great diana would be taken away ( to wit ) thy gain ; for preaching christ the light , mar'd the great diana and all the workmens gain , as thou may read in the acts : and thou said thou would meet us in a spirit of love and meekness , but it proved otherwise , when thou appeared at the dispute . and whereas thou sayest in thy answer to thomas second letter , that thou wouldest treat with thomas about the light , and any other point , and saith i was over confident in saying i was mistaken , if thou thinkest i should leave it to thee to appoint time and place , and had left it to me before , both when and where , as may be seen in thy letter , and here is thy contradiction ; and when i had appointed the meeting when and where according to thy own challenge , when now thou say'st after thou had left it to me , when and where ; and we appointed thy own chamber , then thou deny'st us coming there except thou hadst invited us , thou camest often into our chamber without inviting , and thou denyed us for appointing the place , and said we were over confident , and so forsook thy own proposition , and appointed another place ; and so this is no honour for to publish abroad such things : and this is thy seeking after truth , which was but a pretence , and not in reality , and friends did meet with thee , and did discourse with thee , and when the day came thou stood not to that neither , but found some excuse , and when thou didst come , friends spoke to thee concerning thy own words and promises , and how thou didst not stand to thy words , promises and time , in thy challenge , but shuffled and altered , and as thou sayest falsly that thee was challenged by us first , that is false , for the queries was sent to thee to answer in writing , or else we would stick them on the door , and thou vapoured and challenged , and left it to us , and then denyed it again , said this day and the other day , and brake thy own word and promise , which caused many to come out of the country to see thy own folly , and thou was the occasion of the dispute , for we would have discoursed with thee in a christian way , which thou denyedst it in thy chamber , which we would have granted thee to have come into ours , if thou hadst desired it ; and all thy dayes work was to stand in opposition against truth , christ the light that enlightens every man ; and instead of bringing people to the light thou turns them to darkness from the light : and whereas thou say'st because i did not set thy letter by mine upon the door , therefore i savour of a fleshly spirit in divers circumstances . that which thou has particularized i answer , for not setting it upon the door , because it was not an answer to my queries , therefore thou savours more of a fleshly spirit , who did not answer them , nor convinc'd me wherein i had done wrong . and whereas thou sayest , thomas curwen and william wilson when we came to conferr with thee about the meeting according to thy former challenge , which thou villifies us , and sayes we came to provoke thee , and with many heavy censures , as john cowert can witness ; now ye people of lancaster may see what a sufficient witness he hath brought to be a witness for him , who is a common drunkard ; this you may judge what spirit his book came from , for thou at that time in thy chamber didst lay down for doctrine and principles , that the scriptures was the author of thy faith ; who art ignorant of the scriptures , and of the ministers who taught the christians that christ jesus was the author and finisher of their faith , and as for hard or heavy censures we deny them , for we speak the truth in plainness , and thou wouldst not meet according to thy own challenge , but puting us off from time to time , that was the occasion of our coming unto thee , to thy chamber ; but thou should have set down thy own carriage and behaviour in envy and malice towards us in thy chamber , who sweld , and puft , and bid us go out of thy chamber , why did we come there , after thou had challenged us , for we came to thee about thy challenge , and the meeting , and thou in a fury cryed get you out , get you out of my chamber , what do you do here ? as though we could not be admitted into thy presence thou was so high , and scornful , and for thy saying thou was forced to intreat us to go out of thy chamber , thou was past intreating , thou had like to have laid violent hands upon me , as thou didst afterwards ; and if thou hadst not given us a meeting being thine own challenge , how could we judge otherwise , but that-thou dar'st not stand to thy word , & it 's a lye in saying we provoked thee to it , it was thy own challenge , and then thou speaking with r. c. and r. j. about the meeting , and appointed when the day and hour should be , and that thou was willing to give thomas curwen and others a meeting according to thy former challenge and thou would dispute about christ the light , that enlightens every man that comes into the world , by the lords assistance ; but this lord failed thee , for poor old henry wood a labouring man that cannot read a word on a book , gravelled thee so , that thou was not able to answer him ; and as for r. c. and r. j. what language dost thou give them now , who accounted them sober men before ; thy mind is soon altered and changed ; john wiggan disprove that christ doth not enlighten every man that comes into the world with a saving light , or that the light where with every man is enlightened is not saving ; mark people , the light in it self is not saving , and then the insufficiency is in the light according to his judgment ; but we say there is sufficiency in the light , for god saith my grace is sufficient , which none can deny but that the grace is this light ; and secondly that christ the light which doth enlighten all , &c. that , that is not saving is contrary to the scriptures , which saith christ is the salvation to the ends of the earth ; christ saith i am the light , john . . . and this light christ is sufficient to save and to give the knowledge of god , cor. . . but as christ saith in john . . some hates the light , and as job saith , some rebell against it , in whose steps john wiggan thou art found . and whereas thou sayest first , that nothing be asserted but what may be proved by scripture , and that nothing be determined but according to the scriptures ; & in thy answer thou could make nothing good that thou didst assert against the light of christ which thou opposes ; for that which thou didst assert was against the plain scripture and the words of christ in which thou confutes thy self , whose determination if it had been possible was to oppose the scripture , instead of asserting by scripture , what thou did'st assert . secondly , whereas thou sayest , that the meeting may be peaceable and quiet , without railing or reproachful speeches , and that the whole dehate may be carried on with a spirit love and meekness . answ . john thou and thy people quickly broke this order , dost thou not remember what a heat and passion thou was in , cocking up thy hat like a ranter , and thy people of such a heat , that john berley was fain to stand up and reprove one of them , and g. f. often bid you be sober , for the things of god was weighty , and should be spoken of in the fear of god , and that he should not be so rash and hasty . thirdly , the meeting may be orderly and without confusion , that is that one may have as much time allowed to speak as another , and that but one speak at once , and that none disturbe him that is speaking . answ . i wonder john wiggan that thou shouldest not be ashamed to publish such things in the sight of men ! for thou was the first man that made a disturbance , that spake when another was speaking , ( to wit ) william wilson , and afterwards when george fox was speaking , and afterwards thy people ran into the same , and so broke your own order , and run into confusion , and when thou should have answered to the people to the matter , thou fell a preaching to the people , and when i thomas curwen would have stood up and have spoken , thou would not let me ; so that i see thou art nothing but a man of fair words , so thou didst not give time but thou brakest the time , and therefore was we forced to cry for order so oft' amongst you . ly . and whereas thou sayest , that the meeting may continue three houres , and at the most not exceed four , because of the occasions of friends afterwards , if these be concented unto , let him that is appointed to treat with me , subscribe his name , &c. and what we could not agreed to r. c. r. j. let him know . answ . most of this was done according to his desire , and let him take what time he would to oppose christ the light which lightens every man that comes into the world , and though he had his will granted , all he did was to no purpose . and all people may see whether this was a rational letter or no , and how that we would not limit the truth to an hour , ( as he did before ) for the spirit of truth is not to be limited , though that we let him take his own proffer , and go away when he would , and thou should not have spoken of points wherein this paper differed from thine , but thou should have perticularized them , that the reader might have seen them and whereas thou saidst , we said that thou durst not meet us , therefore thou sentest another paper ; why if thou had said thou would not have met us , thou might have said so , for it was thy own challenge at first , and not ours , and thou should have named them that said so , for no man put thee upon it at first to speak against the light of christ , but thy own mind , and thou sayest in thy next letter , about the third hour , in the fore-part of the day , which i call the ninth hour ; and jo. wiggan , was it but three houres since it was day to the ninth hour , i pray thee answer me these natural things , for thou hast not answered me the spiritual . and so , afterwards when thou hadst denyed thy first proposition to us , that we should appoint time and place , we left it to thee to appoint time and place , and so took thy own , who had contradicted thy former , who would not grant to us that which we granted to thee ; and whereas thou sayest , my friend , and i urged thee to dispute against the light of christ , thou say'st not true , for it was thy own challenge , for we but bid thee make good thy challenge , and that which thou had so boldly asserted against christ the light. and as for thy saying , thou would maintain in the strength of the lord thy assertion ( to wit ) that christ did not enlighten every man that comes into the world , with a saving light , neither that the light wherewith all men is enlightened , is saving ; and this neither thee nor all thy people , with all the strength you had could do , but that which thou did maintain , was to your own shame . and whereas thou sayest thou would do it through the strength of the lord , that was false , for all thy strength was to fight against the lord , who is the saviour of all men , especially of them that believe ; so saith ahe apostle . . and whereas thou say'st over and over again , that all things should be proved by the scripture ; and thou proves nothing to the matter . . and whereas thou say'st again and again , that the meeting may be peaceable and quiet ; and thou was the first man that disturbed it . and whereas thou say'st , the words were left out as railing and reproachful speeches ; ( we thought thou would call the plain truth rayling ) and thou hoping that the thing would be so carried on ; it was so on our part , but thou and thy people brake out into disorder , and scornful speeches , that thou was often reproved for thy immodesty ; and as i said before thou was the first man that was disorderly as thou speaks on over again ; as also thou was the first man that very uncivilly brake the order of one speaking at once , neither didst thou observe it ; and as for limiting time and hour , that is answered before , and seeing the meeting was put off with a pretence by the jaylor as thou sayest , we met with thee another day according to thy appointment , and we know thou didst make an oration before the meeting , and then propounded that which thou could not maintain , that christ doth not enlighten every man with a saving light , that comes into the world , &c. and i john stubbs stood up and told thee , that christ did enlighten every man that comes into the world with a saving light ; and richard cubban did not alter what thou had spoken and written , as the reader may see in thy book ; and why dost thou say that i richard cubban was perswaded with much ado , for when thou would not stand to what thou had written and spoken , then i stood to what thou would agree to , and this was but a shift from thy own words , we lookt thou should have made every word good , thou had writen and spoken , but thou shifts from thy own words , and therefore we let thee have what words thou would stand to . and whereas thou sayest , i ( john wiggan ) proceeded to prove , premising first that the question was not , whethere there be some light that comes into the world , nor whether christ do not enlighten true believers with a saving light , forasmuch as i denyed not but did affirme there was some light in every man that comes into the world , and true believers was enlightened with a saving light. answ . in thy assertion there was no mention of unbelievers as all may see in thy book , but thy assertion is , christ doth not enlighten every man that comes into the world with a saving light ; then believers are not according to thy words , for thou sayest , the light wherewith every man is enlightened withal ( which we say is the light of christ ) is not saving ; and yet again thou contradicts thy self , and saith believers are lightened with a saving light ; but and if believers be enlightened with a saving light , and unbelievers be not , how are they then condemned for their unbeliefe ; this question neither thee nor thy people could answer . for thy proof that christ doth not enlighten every man that comes into the world with a saving light , thou sayest , that christ doth not enlighten no man but by his spirit ; but christ doth not give his spirit to every man that comes into the world , therefore he doth not enlighten every man that comes into the world with a saving light. these words proves nothing at all but thy own ignorance of the scriptures ; for god saith by his prophet , that he would pour out his spirit upon all flesh in the latter dayes : and the apostles saw those dayes come in their time , as in acts . and so this being proved that god pours out his spirit upon all flesh , then he enlightens every man that comes into the world with a saving light according to thy own assertion ; and so this overthrows thy opposing assertion ; and the manifestation of the spirit is given to every man to profit withal , cor. . . now thou contradicts the apostle here , the true minister he saith every man , but thou gives him the lie , and saith , not every man , god gives his spirit unto ; but we say with the apostles and the prophets that god hath given his spirit to all , as in joel . acts . . cor. . and they that do not profit in the spirit , are such as grieves it and quenches it , and rebells against it ; as in nehem. . and many other scriptures which might be mentioned : and as for the many scriptures thou hast quoted they are to no purpose . and thou sayest , that thy first proposition is clear , from isai . . . this contradicts thy proposition , this speaks of the new covenant christ ; and in the . chap. ver . . and the . . how that the gentiles that wicked people should come to the light , speaking of christ ; and this quite makes against thee ; that saith christ , doth not enlighten every man with a saving light ; and john . , . but thou shouldst have read the . of john as well as that , where thou may read they have the same comforter , the spirit of truth , which leads the saints into all truth ; and how can thou or the world receive this spirit , which will not believe in the light but hates it ? so this proves that all men have the spirit , and overthrowes thy assertion , and christ the corner-stone breaks thee to pieces , who opposes him and the plain scripture , which all people may read ; and leaves out that which makes against thee , and ephes . . , . because the saints had the spirit of wisdom , and the eyes of their understandings was enlightened ; this thou brings to oppose christ the light , and the apostles doctrine and testimony , that christ did not enlighten every man that comes into the world , and his light is not saving ; which thou might as well deny christ and say he is not saving , who is the light ; for none of these scriptures doth say that christ doth not enlighten every man that comes into the world with a saving light ; and john . . makes nothing for thy purpose ; and whereas thou sayest , neither is there any other way by which christ doth infuse a saving light into any man but by his spirit , cor. . , , and . vers . answ . i pray you all people read this scripture over , and see whether there be any such word as infusing a saving light into any man , but by his spirit ; you may see how he wrongs the apostles words , with his own words , and wrongs john's words also ; for we know that the natural man knows not the things of god , but by the spirit they are understood ; for the natural man quenches and grieves the spirit of god , and so walks despitefully against the spirit of grace , therefore this is no proof that he hath it not , because he cannot discern the things of god , for the things of god are opened to him as he obeyes the spirit of god. and thou saith , the assumtion is proved by jude , that some are natural , not having the spirit : this of jude proves that they had it , and went in the error of ballaam from the spirit ; and these could speak the high words , but it was in hypocrisie ; and so this scripture clearly overthrowes thy argument , which thou takes for a proof against john's doctrine , who saith , christ doth enlighten every man that comes into the world ; and john the . . which thou brings to prove that christ doth not enlighten every man that comes into the world with a saving light ; which saith no such thing , but proves thy own weakness and ignorance ; for how should the world know christ , or see him ; when they hate his light that comes from him , and will not come to it because it doth reprove them , and there christ the light testifies against the world , because their deeds be evil ; read john the third , and other places . again , thou bringest romans the . . to prove thy assertion , and sayes , some men have not the spirit of christ : now people , see if this scripture doth say in plain words that some men have not the spirit of christ , and see how he has wronged the apostle , and perverted his words ; and whether the apostle did not tell them ( in the first of the romans ) who were wicked people , that , that which might be known of god was manifested in them : yet they reprobated from it , and so their hearts were darkened , and so was not led by the spirit as the saints was , and so they that quench the spirit , and will not have it to lead them , how are they christs ? and so mark , the same chapter in the following words , they that are led by the spirit of god they are the sons of god. and so thou may see how thou goes about to overthrow the apostles words and christs doctrine ; thou hath a strange doctrine and preaching of thine , to preach to the world , and tell them they have not the spirit , nor a saving light. and so all thy testimonies thou hast brought doth not prove thy proposition to be true , that christ doth not give his spirit to every man that comes into the world , which the . of john overthrowes thee . and i disliking thy assumption , ( as thou callest it , but many ignorant people doth not know what thou meanest , but thou would cover thy self by thy dark words ; ) for no proof that thou brought was to purpose ; for that of jude which speaks of such as went in the way of cain ; i say cain had talked with god , and heard his voice though he was a wicked man ; and this thou brings to prove , that wicked men have not the spirit , and doth not know the things of god , but cain knew god , for he talked with him , and that must be by the spirit ; and those that jude speaks of were such as had been with them , and went from them into the way of cain ; or how could it have been said they had err'd , and had not the spirit and the way . and here people may see thou neither knows the scriptures , nor the power of god , as wise as thou thinks thou art , for my words were not , that they lost it , but that they err'd from it , according to the scripture ; and why could thou not put in all my words i spoke , but perus'd my words , and so left out that which pinched thee ; for i have borne my testimony amongst many of your people , both in england , scotland , and ireland , and other places , which many is come from you , and sees your deceitful wayes of darkeness opposing the light ; for i my self was one of you , and now walkes in the light of the lamb , glory for ever to the highest ; and why doth thou wrong me , for i denyed thy proposition , and held forth christ the saving light. and whereas thou sayest by the way , if a scripture pinch us , we will not stick to give a meaning to it , and such an one as may best suite our purpose . answ . this is false , for i gave no meanings to the scriptures but as they are , and there is no scripture that thou brought which pinched any of us , but they nipt and pinched thee as thou callest it : and thou say'st , thou replyed , that it could not be that those in jude ever had the spirit , because they were sensual and natural , and went in cains way : and here all may see , thou left out the word how they went in the way of cain , and error of ballaam ; and cain talked with god , and that must be by the spirit , as i said before ; and god said , should he not be accepted if he did well , &c. therefore cain had the spirit of god ; and they that went in his way from the christians err'd from the spirit , the righteous way , and so became natural , and sensual , in the self seperation from the spirit where thou art ; and that in the second of corinthi . is answered before ; and now people see if jude and the first of cor. . c. doth say that natural and sensual men had never the spirit , and you may see how this man perverts the scriptures and wrongs them for his own ends ; for these scriptures speaks no such things as he doth ; and how can the natural man discern the things of the spirit of god when that he grieves the spirit of god , by which he should receive them , and errs from it , as in jude , and is not led by it , cor. . and rom. . and they that quench the spirit of god in themselves , will oppose it in others , as thou dost ; and those that are led by the spirit of god , they are they that discern spiritual thing and they that quench it doth not ; and thou repeats the . of cor. . to no purpose for thee , and they cannot decern the things of god that quenches the spirit , and errs from it , but they can decern the things of god that are led by the spirit of god , as in the cor. . and this doth not say , he hath not the spirit of god , thou wrongs the scriptures in that , and adds to the apostles words , for all people may see that reads thy words and the scriptures , what a pittiful meaning thou gives to the scriptures here , and speaks thy own words , and would make people believe they are the apostles words , and so wrongs and belies the apostles . and as for thy charging us with disorder as i said before , thou was the first man that was disorderly , and thou spake when another was speaking , and thy people many of them spake together ; and why dost thou complain and say some of us spake , one after another , for this was the agreement that one should speak after another ; and that thou could not have time to answer , and thou had more time then any , but it s thou that did not speak to the matter in hand , but fell to preaching to the people ; and thou wrongest us , for we spoke orderly one after another , except we spoke when you were speaking disorderly , and of your speaking unreverently of the things of god , and our asking the questions was to have thee make good the thing in hand , which thou could not do ; and this is thy shift , to say , thou was obstructed ; but tell me who obstructed thee , for not answering t. c. and old h. w. their queries this half years time , but thou would have had all the talk to have held what errors thou would , and none to oppose thee ; and it seems m. f. and g. f. the truth that they spoke there tormented thee ; and where thou say'st g. f. coming in about that time thou was replying to j. s. this is false , for thou was speaking to m. f. and held the debate ( a good while after g. f. came in ) with her , and then g. f. ( many people standing upon the formes ) upon which he stood up upon , and set one foot upon the edge of the table , for thou was gotten to the uppermost end of the table , in the highest place , priest like , and what a great advantage hast thou taken here , because g. f. stood up upon the forme , did not thou and the other priest stand upon the table before george fox , and was so unruly not to be gotten off the table , and thy own people stood upon the formes scoffing and revileing , and because that g. f. stood but the one foot upon the forme , and the other upon the table leaning upon his knee ; this thou could publish in thy book as a great transgression . and whereas thou sayest thou was standing ; that is false , for thou was siting ; and when g. f. spoke to thee thou cockt up thy hat , more like a ranter , and a player in a tavern , then one imployed in the service of god , and g. f. reproved thee , and told thee the things of god was weighty , and that thou must not be leght ; and all the serious people beheld thy vanity and weakness , and perverting the scriptures . and whereas thou sayest , where thou and others were standing on the ground ; that is false too , for many of you were siting , we did not see you so reverend , though some its true were standing , and stood there where thou should not have stood , and g. f. did take off the strength of the scriptures alledged by thee , and made it to appear contrary to that end thou brought it , and made it to appear that thou confounded thy own assertion , and did prove that every one that came into the world had the spirit of christ according to their measure ; and thou falsly belies g. f. for he neither used undervaluing , or taunting expressions , and i believe that none will say so but thy self , except it be some scoffers , or scorners like thy self ; and g. f. needed not undervalue thee , for thou under valued thy self in speaking against truth , and against the plain scriptures of truth . and as for g. f. as thou saidst , went several times from the table and said , the least babe there , was able to answer thee , the dispute being not his ; liberty being granted , upon which occasion he spoke something to thee , who spoke that thou couldst not make good by the scriptures , as after will be manifest ; and it did appear there that one of the least babes in the truth thou could not answer , ( to wit ) h. w. and f's . presence who is in the truth , was not so needful , whom thou scoffingly termes their leader , or rather their misleader ; but the weakest amongst us saw , and doth see thee that thou was , art , and hath been a misleader to many of our friends , who now see thee , who has christ now to be their leader , praises to the lord god for ever ; and g. f. did not miserably wrest nor abuse the scriptures as thou say'st , but spoke them as they were , but thou makes no conscience of lying , who sayes he miserably wrested them , but that which he spoke was in defence of the truth , against thy error ; and he would have the people to understand the scripture thou brought to oppose thy self , and the meeting was to that end that truth might be manifest to them , for we were satisfied before , and we are very well acquainted with these scriptures that thou brought to pervert the truth ; and thou was seen long ago for what end thy preaching was . and whereas thou say'st , that which g. f. spake was not to the purpose then the scripture thou brought was not to the purpose , and herein thou hast confuted thy self , for that which he spoke was to the scriptures thou brought to oppose the truth ; but it seems thou art offended because g. f. spoke to the people , and opened the thing to them , which makes thee complain , manifesting that thou would keep and lead them in blindness and darkness , that thou might make a prey upon them still . and the thing that thou laid down before the people was , that some men that comes into the world hath not the spirit ; and thou would prove it out of jude ; and when the scripture was read , there was no such words , and yet he affirmed the same thing , though he could not prove it , perverting many scriptures , and yet could not make any to suite his purpose , and when g. f. let him see the same , he broke out into a rage , and fury , and spoke when he was speaking , and so brake the civil order of speaking one by one ; and whereas he saith , that in the corinthians the manifestation of the spirit is given to every man to profit withal , was spoken to the saints , or church of god at corinth , and not to the wicked . the apostle doth not say it was to the saints only , but to every man , and christ saith , what i say unto you , i say unto all men , watch and pray , and how can they pray without the spirit ? and people , you know it was the false prophets that limited the holy one ; and if the corinthians , every one , had a manifestation of the spirit , here is an [ if ] it seems thou questions this , whether they had or no ; and say'st thou , every man that cometh into the world hath not a manifestation of the spirit , as before it s proved out of acts . and john . and the apostles words was every man , and not every saint ; dost thou not pervert the apostles words here , and also them that were baptised by one spirit , into one body ; which were saints ; and this thou brings to prove , that the world that quenches , and grieveth , and rebelleth against , and errs from the spirit of god , hath it not to reprove them ; which any that reads , but scriptures may see thy ignorance and darkness ; and whereas thou gain-sayest , that the apostle speaks only that the manifestation of the spirit of every man that was baptized by one spirit , into one body ; and made to drink into one spirit and not to every man that comes into the world . now people look this chapter thorow , corinthians . whether ye do find these words of wiggan's in it or no , that it is onely to them that believe and are baptized , and whether the apostle has these limits , as he hath , and whether his words be onely to them that are baptized , and made to drink into the one spirit , and doth the apostle say to every saint , and every one that is baptized into the spirit , and not to every man that comes into the world , doth the apostle say these words , but are not his words every man , and not every saint ? and for the same words used in the . of corinthians , makes nothing for thy purpose , that all men have not the spirit , for that is spoken to them that came together into one place , there the apostle distinguishes his own words ; what shifts art thou put too for to pervert the truth . and whereas thou sayest , this is said to every man of them and not every man that comes into the world ; and now people see whether the apostle saith , the manifestation of the spirit is given to every one of you only , and see how he contradicts himself with the scriptures he brings , and would pervert it ; for the apostle saith , the manifestation of the spirit is given to every man ; and not to every one of you , cor. . . and it s given to them to profit withal , whether they do or not , and gods spirit is poured upon all flesh , and so this scripture makes nothing for thy purpose . and as for exodus . . this doth not oppose gods pouring out of his spirit upon all flesh acts . and nehem. . was brought , how that god gave his good spirit to such as rebelled against him ; which thou affirmed that wicked men had not the spirit of god ; and we know that the jewes was called the church and people of god , though many of them fell , for their wickedness ; but these that rebelled against it , had it , that were wicked people , which thou denyed , and said , that no wicked people had the spirit of god , which after thou confessed , and so hast overthrown thy assertion ; and so thou saith and unsaith . secondly , thou saith , though it be said he gave them his good spirit , it will not follow that every particular or individual israelite had this good spirit , but such as were israelites indeed . ans . thou hast confessed that the righteous hath the spirit of god , so thou art to prove that the wicked hath it not , and in joshuah the first , there is nothing spoken in that chapter , that god doth not pour out his spirit upon all flesh , and that wicked men hath not the spirit ; there is nothing at all for his purpose ; all that reads it may see : and as for romans . , . this confounds thee ; all that reads it may see , for this brings people to the spirit of god in them , that they may be jewes in the spirit ; and the romans its known , they had been heathens and wicked people , yet they had the spirit ; and all being not israel that be of israel , rom. . . we know that neither are all true christians that saith they are christians ; but are such israelites and christians that quench the spirit as thou dost ; but thou denies that all men have it , and so opposes the very doctrine of the apostles and prophets . and whereas thou say'st , that saying in the . of nehem. must be reserved thus , moses had that good spirit , and god promised to take off that good spirit that was upon him , and put upon the seventy elders , numb . . . thus joshuah was a man in whom was the spirit , num. . . and had another spirit than many others had , and was fitted thereby for the conduct of the congregation , numb . . . but it cannot hence be inserted , that all or any of the fleshly seed of abraham , or such as were born after the flesh had the spirit , but such onely as were born after the spirit , gall. . , . ans . this is wiggan's conclusion , and meaning upon these scriptures which he hath brought to prove , that every man that comes into the world hath not the spirit ; which are not to that purpose at all , and doth the . of nehem. speak that joshuah had the spirit , and moses , and that it was put upon the elders , and was these them that rebelled and slew the lords prophets , and turned against him ; what prophets of the lord did they slay because thou sayest that in nehem. must be reserved that moses had the good spirit , &c. and they after the flesh , or any of the fleshly seed of abraham , or such as were born after the flesh had not the spirit , but such as were born after the spirit , &c. and nehemiah said generally he gave his good spirit unto them , not only to moses and joshuah , but such as turned their backs on the lord ; which thou cannot prove that ever moses or joshuah slew the lords prophets , &c. and that god deliver'd them into the hands of their enemy , to be vexed and troubled ; and as for numb . . & . doth not prove that the children of israel had not the spirit of god ; nor numb . . , . for that saith , god is the spirit of all flesh ; that proves against thee ; for the children of israel had heard the voice of god , and knew the power of god when thy came out of egipt , and knew his law , and so he was called their god ; and so they knew the things of god , which they could not have done but by the spirit of god ; and moses said they were the children of god , and were a holy people , deut. . and they were to hearken diligently to the voice of god , &c. and he had set his people the jewes the seed of abraham after the flesh above all nations of the earth , deut. . and yet thou fayest , all israel , nor any after the flesh , had not the spirit ; and gall. . , . doth not prove that israel after the flesh had not the spirit , because , they were not born after it ; for those that persecutes them that are born after the spirit , grieves the spirit of god in themselves ; as christ said , the kingdom of heaven was in the pharisees that persecuted , and the jewes that stopt their eares , and shut their eyes , and would not hear , nor see , least they should have been converted and healed ; and that which they stopt their eares , and shut their eyes too , plainly appears it was the spirit , else what did they backslide and erre from , and quench , and grieve ; so it is evident that all these scriptures thou hast brought , is to no purpose to prove that all men hath not the spirit : and whereas , thou brings gall. . . of such as were sons of god , they may , and oft do grieve the spirit of god , it doth not say they may , and oft do grieve the spirit , in the ephes . . . but this thou brings that the sons of god grieves the spirit of god , and quenches it , and not the wicked ; was there ever the like heard , for we say , and the scriptures saith , it is the wicked that grieves the spirit of god , and thou sayest , it is the sons of god ; and as for acts the . . which we alledge , which speak of their rebelling , vexing , and resisting of the holy spirit ; and by this it is manifest that they had the holy spirit , agreeable to that in the . of john , and these were they that opprest christ , as a cart under sheaves , and such vexed the spirit , as in eccles . and whereas , thou sayest , all that do grieve , vex , and resist the spirit of god , have it not ; but they resist the spirit of god in the prophets : this is thy meaning , we know they resist the spirit of god in the prophets , when they first grieve it in themselves , as thou dost ; and as in the fourth of john the world receives him not ; how should they ; when they hate the light , and resist it , as thou dost ; but the spirit reproves them , therefore , they have it , though they cannot receiveit , nor receive christ , but hate him , and so it is thou that grieves gods spirit in his servants . and whereas , thou sayest , when steven said they do resist the holy ghost , it was the spirit in him , by which he spake , as in acts . . as in like manner they resisted the spirit in the prophets , as acts . . which of the prophets have not your fathers persecuted , &c. this again is thy meaning , but the scriptures doth not say as thou saith , for those that resisted the holy ghost in stephen had received the law of god by the disposition of angels , &c. acts . . now the law of god was the things of god , and the angels ministring spirits ; so these that had the things of god had the spirit of god , and when they kept not the law of god they quenched and resisted the spirit of god , both in themselves and others . and whereas thou sayest , when the mighty power of god was put forth in signes and wonders in egypt , and the wilderness , numb . . . . and they believing not his spirit not in them , but put forth those mighty workes ; and speaking in joshuah and other faithful witnesses for god in that day ; thus the spirit of god was vexed in noah and lot , by the wickedness of the old world , and not in the wicked , who being strangers , and without god in the world . answ . none of these scriptures doth say as thou say'st , that the wicked had not the spirit of god to grieve , but that it was only grieved in joshuah , noah , and such like ; as for numb . . such as had seen the wonders of god ten times , and yet did not hearken to the voice of god , and therefore they erred in their beliefe , as vers . . now how can these hear the voice of god and have not the spirit of god. and the apostle said , they did all drink of the spiritual rock , and all eat of the spiritual meat , and the rock that followed them was christ ; and yet thou say'st , they had not the spirit of god to grieve in them , cor. . , , . and when they lusted and tempted god , and murmured against god and fell , then they grieved gods spirit ; and yet thou say'st , they had it not to grieve , but it was only grieved in others ; and had it been righteous with the lord in one day to cause . to fall , if they had not grieved his spirit which he gave them , and so they griev'd him : and dost thou not believe that the apostle and those corinthians had the spirit of god , who sayes , let not us tempt god , as they tempted him , nor murmur as they murmured ; and heb. . the apostle sayes to day if you will hear [ his voice ] harden not your hearts as in the provocation in the day of temptation in the wilderness , when your fathers saw my works , i was grieved with that generation they do always erre in their hearts , and what did they erre from in their hearts , if it was not from the spirit , for when they had heard god , they did provoke him , though all that came out of egipt did not provoke him , for as the gospel being preached to all nations , the word was preached to them , but the word did not profit them , not being mixed with faith in them that heard it , heb. . and heb. . and in rom. . the word of faith which they preached was in the mouth , and in the heart , which all had heard , and can any hear the word , and have not the spirit , and is not the word spiritual , for doth not the apostle say to the romans , which had been heathens , and moses to the jewes , deut. . from the . to . vers . which saith , it was not far off , nor hidden from them , which saith , they need not say , who shall ascend up into heaven , or beyond the sea to bring it , but the word is very nigh , even in thy heart , and in thy mouth , that thou maist do it , so good , and evil , life , and death , was set before them , and this was spoken as well to those that did disobey god , and for their wickednesse , should be scattered among the nations ; if hap'ly thence they should turn from their wickedness , and turn unto the lord , and then they need not say , who shall go up to heaven , or to beyond the sea to bring the word , for it was very nigh them , in their hearts , and in their mouths , that they might obey and do it , and the scripture witnesses the fulfiling of this upon many of them . and whereas thou sayest , that the spirit was vexed in noah , and not in the old world , this is contrary to the scriptures , for the lord said , my spirit shall not alwayes strive with man , and how that the sons of god saw the daughters of men , and took of them wifes of all that they chose , and how that all flesh had corrupted its way , which shewes they had a way before they corrupted it ; but thou sayest they had not the spirit , doth not the apostle say , pet. . , , . vers . that christ preached to the spirits in prison , which sometimes were disobedient , when the long-suffering of god waited in the dayes of noah ; and what prison is this , and what prison is it that the prisoners of hope must shew themselves forth , and as it is written , sodom gave its self over to fornication , &c. wherefore god brought his vengeance upon them , who judges the world in righteousness ; this shewes a transgression , that they went from the good , and gave themselves up to wickedness , as spiritual sodom does now , and if wicked men have not the spirit , ( as thou saist ) how then can god , who is a spirit , judge the world in righteousness , and doth not the apostle justifie the heathen phylosophers for saying , we all live and move in god , acts . , . that if hap'ly they might feel after god , and finde him , though he be not far from every one of us ; and how can they feel after him and have not his spirit , which thou ignorantly with thy mind puft up , sayes , they have it not ; and because the saints was a habitation of god through the spirit , therefore , thou asserts wicked men have not the spirit to vex and grieve it ; but this proves it not , that such as be without god in the world , and strangers have not the spirit of god in themselves to grieve and vex , thou saith ; for that which may be known of god , was manifest in them , and when they knew god , they did not glorifie him as god , but became vain in their imaginations , and changed the truth of god into a lye , such becomes strangers to the life of god , rom. . so these scriptures overthrowes thy assertions , and proves that wicked men grieves the spirit of god in themselves , as well as in others . and whereas thou saist , joh. . , . if i depart , i will send the comforter , &c. thou saist by this promise christ makes , is to send the holy ghost after his departure ; it is evident enough that this scripture can be no proof of thy assertion , ( to wit ) that every man that comes into the world hath not the holy ghost ; for if every man had him when he came into the world , what need was there he should be sent to them , after christs ascension ? nay rather , this shews they had him not before he was sent , and so not till after christs departure , which destroyes thy opinion ; yet thou grants the holy ghost is come after christ ascended , to the apostles , and to reprove the world ; so by this thou hast overthrown thy own opinion and assertion ; and we say that christ doth enlighten every man that comes into the world , and is a saviour , and the light is saving ; and the holy ghost is given to reprove the world , and lead the saints ; and it s proved before that the wicked resisted the holy ghost , before christ came in the flesh , and the holy ghost was given to the disciples after christ was ascended , and he should reprove the world ; but thou denies it , and sayes , they have it not ; and so demes plain scripture , and perverts our words ; for our words is , that christ doth enlighten every man that comes into the world ; and sayes , believe in the light , and the holy ghost reproves the world for their unbelief in the light which leads the saints unto all truth . secondly , thou sayes , this promise is made particularly to the disciples of christ , i will send him to you , and not unto the world. answ . why dost thou wrong the scriptures , doth it not say , when he comes , he shall reprove the world of sin , righteousness , and judgment ; of sin , because they believe not in him ; was he sent then only to the disciples , and not to the world ? read iohn . , , , . over again , and see thy own ignorance and darkness ; and it s sufficiently proved that the wicked resisted the holy ghost before christ came ; as also they that killed the prophets , and also it s proved that christ did send the comforter to his disciples after his ascension , which spirit should reprove the world ; and though the disciples were led into all truth by the spirit , by which they was to preach the gospel to all nations , that the name of christ might be spread over all ; this doth not disprove the spirit of reproving the world ; which thou in thy ignorance brings to prove that the world hath not the spirit to reprove them ; and in the . of john christ saith , that they all may be one as thou father art in me , and i in them , that the world may believe that thou hast sent me : now how can the worldbelieve , if they have not the light and the spirit in them to believe in , seeing believers hath the witness in themselves ? and as for christs miracles and signes which some believed , and some gain-said ; for some said , he did miracles by the prince of devils , such stop their eares and closed their eyes , least they should be converted ; as acts . and thou sayest , the holy ghost was poured upon none but who repented and believed ; this is thy saying , who art ignorant of the scriptures , which saith , god would pour out his spirit upon all flesh , acts . joel , joh. . and such as repented and believed received the holy ghost , and others resisted it , and quenched it , so that here is a difference betwixt the believers and unbelievers , for the one receives it , the other rejects it , though it be powred out upon all , as christ saith , the word was sowne in the field ( which is the world ) it was sowne upon all grounds , upon the thorney , the bryrie , the high-way , and the stony ground ; but who brought forth fruit , but the good ground , mat. . and this sufficiently proves that the spirit is powred upon all flesh , and heb. . which speaks of such as were once enlightened , and had tasted of the heavenly gift , and was made partakers of the holy ghost , and tasted of the good word of god , and if they shall fall away , it were impossible to renew them again to repentance , seeing they crucify ( the lord of glory ) the son of god afresh , and put him to open shame ; and now priest wiggan sayes , these wicked men had not the spirit , nor was not enlightened , yet they crucifyed christ afresh , and put him to open shame ; and thus with his wisdome he abuses the scriptures , though he hath long made a trade of them . and whereas thou makes a preamble upon our words , wherein we replyed to thy assertion ( to wit ) that no wicked man had the spirit of god , but only the saints , and thou did affirm that balaam had not the spirit of god ; and we proved that balaam had the spirit of god , and heard the word and voice of god , as numh. . and now thou hast overthrown thy own assertion , and confesses that balaam and saul had the spirit of god , which thou confesses was wicked men , and thus thou hast split thy self upon the rock , and overthrown thy foundation , for before thou affirmed none had the spirit of god but believers ; and balaam prophecyed of great things to the jewes , and god spoke to him , and we know there is a difference betwixt those that grieves the spirit , and those that walks in it ; and before thou was ignorant of these scriptures , as balaam and saul having the spirit of god , and now thou confesses that wicked men may have it upon some occasions , but sayes all wicked men hath it not , read over again joh. . acts the d . that the holy ghost should reprove the world ; and god would powre out his spirit upon all flesh , which before thou would limit only to believers , with thy dark imaginations ; and how darest thou preach the scriptures , which are the things of god to wicked people ; who sayes they have not the spirit of god , and here again thou overthrowes thy assertion , and thou sayes it is the spirit of god in the ministers of christ that must convince the world ; and when as we bid thee , ( who lookes upon thyself to be a minister of christ ) convince us of any evill we have done , thou shufled it off , and said god must convince us , and so confuted thy assertion ; and whereas thou wrests and perverts the scriptures , and sayes , balaam did not see the starr of jacob , which it is said at a full stop , by balaam , there shall come a starr out of jacob , and a scepter shall rise out of israel : now how could he prophesie of it , if he did not see it ? and this overthrowes thee and thy assertion , who never saw so far as balaam did . and whereas thou sayest , they shall see him when every eye sees him ; by this thou confounds thy own assertion , for none can see god or christ without the light of the spirit ; and thou confesses every eye shall see him ; and we may help thee a little further , for every tongue shall confess , and every knee shall bow , at the name of jesus ; if thou knew what his name is , then thou mightest know that the light of the body is the eye , which sees god. and whereas thou brings job , who said , when i see for my self , and with my eyes , and this thou brings to prove that israel and balaam should not see till the latter day ; and thou maist read job , and confute thy self , job . who saith , i have heard of thee by the hearing of the eare , but now my eye seeth thee , here job was a true prophet , for before he said he should see him , now he sayes he did see him , and thus thy ignorance ( knowes not scriptures ) appeareth , and we know what the believers saw , and are satisfyed , and we believe thou hast not come so far as balaams asse , nor heard the voice of god as he did , though thou would sit as a judge of the world , and in the saints conditions . and whereas thou sayest , that the spirit of god dwelt no more in balaam , then the angel of the lord dwelt in the asse ; and one of thy people said , ( which thou say'st is no baptist ) that balaam had no more spirit then his horse ; he was one of thy followers , and took thy part , and thou didst not gain-say him then ; and now thou say'st in effect the same that he did . and that the spirit of god dwelt no more in balaam then the angel did in the asse ; then let all people read numb . . numb . . numb . . did balaam's asse praise the tents of jacob , and bless israel , and prophesie to many people ; and will god bring balaam's asse to judgment as he doth balaam ; for balaam erred from the spirit , ( but thou cannot say his asse did so ) and loved the wages of unrighteousness , and hast not thou been there , to run greedily after the error of balaam for gifts and rewards ; does not thou remember a difference bewixt l. and l. for preaching about manchester , and who should have had this , john ; and god testified against the error of balaam , but not against the asse , as in jude ; and here it s proved balaam had more spirit then his horse , ( as you called him ) which overthrowes the assertion of thee and thy fellowes : and whereas thou makes a great transgression , because , we said he was a baptist , if thou be a baptist he maintained thy principle , and was one with thee , and why dost thou deny him now . and whereas thou sayest , there is a light or law in every man , which convinceth and reproves of sin , and this made judas bring the money back again , and this ( thou sayest ) doth not reprove of unbeliefs judas was made a partaker of the ministry , and had he no more then a natural man , is this according to thy knowledge of the scripture ? did this which convinced judas not reprove him of his unbelief ? did it not make him confess he had sinned in betraying the innocent blood ? did he not see his unbelief and wickedness here , mat. . and to prove thy assertion thou brings rom. . , . which sayes the gentiles that have not the law , do the things contained in the law , shews the work of the law written in their hearts , their consciences bearing witness , &c. and if thou read the . vers . thou may see that this witness speaks , in the day that god shall judge the secrets of men by jesus christ ; hereby it plainly appears that in the day when god shall judge the secrets of men by jesus christ , this spirit which lead the gentiles to do those things contained in the law , will justifie them ; and this uncircumcision the apostle saith , shall be counted circumcision , as vers . . and doth not this light which judges the secrets of all hearts by jesus , convince of unbelief ; so here thou hast belyed the apostle , and whereas thou sayest , this was before that promise in the . of john , we know that — and whereas thou sayest , that this spirit of truth was to convince the world of sin , as in the . of john , and unbelief ; here thou hast overthrown that which thou asserted in the publick meeting , for therein thou asserted that none had the spirit but believers , and this scripture was to convince thee , for that which convinced the gentiles was within , by which they knew god , and was not that by the spirit ? else how came they to be baptized in the spirit , and circumcision in the spirit , and thus one while thou confesses , and another while denies , and so is in confusion ; and goes about to bring one scripture to overthrow another , to thy own destruction ; for when the holy ghost was come , when the apostle preached to the romans and the gentiles , which he spoke of , and preached to , was become the true circumcision in the spirit , and the holy ghost was come then which was promised . and in all thy answers , it doth not disprove the scripture , which saith , the world hath the holy ghost to reprove them ; but christs words which is our assertion stands , and thou and thy assertion by thy former arguments is shaken , and so it is proved that the wicked and unregenerate hath the holy ghost , which thou confesses is the spirit of christ , though they grieve it , and all the scriptures thou brought proves nothing to the contrary , but overthrowes thy assertion , and john . . is answered before , for the world and thou art unlike to receive the spirit of truth , when you reject and oppose the light , and will not receive it , which you should believe in ; for if you receiv'd it , it would not reprove you , but you would have fellowship in it ; & why dost thou judge the world hath it not , when thou confesseth thou hath it , and is in the same nature of the world , in envy , malice , and revenge ; and rom. . . proves nothing to thy assertion , but saith , the saints was not in the flesh , and they that quench and grieve the spirit of god , and will not have the spirit of god , but it reproves them for their sin , &c. how can they be said to be christs , when they will not have the spirit of christ to lead them ; and jude . is clear against thy assertion , which speaks of such as had the spirit , and erred from it , and so became like sodons , and cain , and core , and balaam , these thou brings to prove that wicked men has not the spirit of god over and over , balaam had the spirit of god , that is proved in numbers ; and in genesis it is proved that cain talked with god , and heard his voice , and he could not do that without the spirit ; and core knew the power of god that brought him forth of egipt , and was not he of the tribe of levie that ministred in the priests office , and was he like to medle in the things of god without the spirit ; though these err'd from the spirit , as in jude , and so became sensual . and thou had more liberty to hold forth thy errors , then others had to hold forth truth ; and as the serpent led adam and evah from righteousness and holiness to the tree , by which they fell , so thou his messenger leads people from the spirit of god within them , to something without them . whereas thou say'st in thy second argument , whom christ lighteth with a saving light into their hearts , he causeth the glorious light of the gospel to shine , cor. . , . but he causeth not the glorious light of the gospel to shine into the hearts of every one that comes into the world , for the gospel is hid to some , to whom the god of this world , hath blinded the mind of them that believe not , &c. ans . this doth not follow nor prove that all are not enlightened with a saving light , because , the god of this world hath blinded the minds of them that doth not believe ; nor it does not overthrow the promise of god , who said he would give him for a light to the gentiles to enlighten them , who was the glory of israel , luke . . and he should be gods salvation to the ends of the earth , isa . . . . and isa . . . where the lord said , is it a light thing that he should be his servant to raise up the tribes of jacob , and restore the preserved of israel ; but saith the lord , i will give thee for a light to the gentiles , that thou may'st be my salvation to the ends of the earth : and when christ came , he said , i am the light of the world ; and he that followes me shall not walk in darkness , but shall have the light of life , joh. . . & john which came to bear witness of the true light , saith , that , that was the true light which lighteth every man that cometh into the world , ( and he sayes ) that all men through him might believe : and christ saith in the . of john , believe in the light ; and he that believed is saved ; so this proves that the light is saving ; and though some be darkness , and the god of the world hath blinded their eyes , because , they do not believe ; yet this light shines in darkness , and the darkness comprehends it not , joh. . . so this clearly overthrowes thee and thy assertion , to be in the darkness , and not to comprehend the light which shines in thy darkness , for he that believes in the light is saved by it , and he that does not , is condemned ; and christ who is the light , is the saviour ; so this proves that the world is lightened with a saving light ; though they neglect their salvation and god is just , in judging of them ; and the saints that believe i● the light , and becomes children of the light , it shines in their hearts , and gives them the knowledge of the glory of god in the face of jesus christ , cor. . but them that hate the light , john . comes to be darkened , and does not know the father and the son as the saints do , for they become haters of their salvation ; and as thou and the pharisees hating the true light , and seting up your own wisdom , instead of the light , then if the light which be in you is darkness , how great is that darkness , when you stop your eares from the true light of christ in your selves , and set up your own way , and denies christ jesus the light to be the way ; and ephes . . . nor math. . neither of these places sayes that the light in them was darkness ; but saith , ye were sometimes darkness , but now are you light in the lord , &c. and christ saith , if the eye be single , the body is full of light , but if it was double or evil , it was full of darkness ; and to the double or evil eye he questions , if that light that is in them be darkness , how great was that darkness ; and this shewes there was two eyes , and the double went from the single eye which would fill the body full of light ; but the double fills it full of darkness , and then calls darkness light , and denies the light of christ as thou dost , isai . . . so all the scripture thou brings and perverts is to no purpose , for they do not disprove the light to be saving . and whereas thou sayes again , such as are lightened with a saving light are new creatures , and are regenerated , and such as the light is , such is the life , and it is implanted in them , and they have eternal life ; but christ doth not quicken , regenerate , make new creatures , and give life to every man that comes into the world , but some are in the flesh , born and are created in sin , have not life , yea die in their sin . ans . here thou goes about to lay the fault upon christ , that men are not regenerate , and hath not life , &c. when the scripture plainly tells thee that it is because they do not believe , and they that do believe are regenerated , born again , and have eternal life , and do know the effects of the light , and such as the light is , such is their life ; but they that doth not believe in the light , does not become children of the light , but remaines in the flesh , and the birth of it , in an unregenerated state without life , hating the light , so hating the life , not because they have not a saving light , but christ saith , believe in the light while you have it ; shewing they have it , before they are children , joh. . heb. . and they that dyed in their sins , ( poor man were in thy condition ) they did not believe that christ the light was he to believe in ; and all the scripture thou brings is nothing to oppose the light of christ to unbelievers , which was spoken to the saints , which thou perverts , for we know what was spoken to believers , and what to unbelievers ; and joh . . where it 's said , if they did not believe that he was the christ they should die in their sins : and the apostle said , all was gone astray , both jewes and gentiles , that god might have mercy upon all , rom. . . and so this mercy of god to the world thou denies , and god respects no man's person , as in the acts , &c. and whereas , thou brings many scriptures to prove , that the saints by the light had faith , had gift to trust in him ; had power to become sons of god , and had christ dwelling in them by his spirit , and by faith , &c. ans . all these is nothing to the matter in hand , for the dispute was not about the saints having the light , for because believers had it , and was grown to such conditions , this doth not make out that the unbelievers had it not ; for god sends rain both upon the just and unjust ; and god so loved the world that he gave his onely begotten son into the world to enlighten the world ; that whosoever believed in him should not perish ; and such as do believe in him have faith , and comes to be sons , and comes to receive christ to dwell in them , and rule in them ; but those that hate light , will not have this man to rule over them ; and hath not god dealt to every man a measure of faith through the grace that is given ; and doth not the grace of god which appears to all men , bring salvation ? which is sufficient and justifies ? read timothy , tit. . rom. . and had not the unprofitable servant a talent to improve , and was not that talent , saving as well as the talent of the other two , that did improve them , if he had improved it , and doth not some that 's wicked , make shipwrack of faith , and of a good conscience , and turn the grace of god into wantonness , tim. . . these departed from the faith , and erred from the faith , and cast off their faith , and tim. . . and the . . now by thy assertion thou sayes , these had not faith , &c. and whereas thou sayes , we brought nothing to weaken thy arguments but that scripture in the first of iohn . which saith , that is the true light that enlightens every man that comes into the world ; which we say is saving : but many other proofes we brought ( but thou regarded none ) out of iohn and esaiah , to prove that christ was the light and salvation to the ends of the earth ; and so thou are not only ignorant of scripture , but darker then the common-prayer book , for it saith , almighty god which sheweth unto all men that be in error the light of thy truth , to the intent they may return into the way of salvation , &c. and as for thy accusing us for wresting the scriptures and hard censures , we speak them as they were , but it was thou that wrested scriptures to maintain thy assertions , but could not ; and when thou manifested thy ignorance , m. f. told thee of thy ignorance , and as it did , and yet doth appear , and by denying and opposing the light , thou manifested thy self to be a miserable creature , and an enemy of god , and denyed the lord that bought thee ; and rich. cubam proved thee out of peter . . and jude , to be the man that denyed the lord that bought thee , and to be that false prophet that brought in the damnable heresie , and through covetousness and feigned words made merchandize of people , and by such as thee the way of truth was evil spoken of ; and then ye were all in a noise and disorder , and went away in a tempest ; and that which thou didst assert in plain words , [ that god denyed faith to some men , ] which error thou hast left out of thy book , it is like thou was ashamed of that , and when thou was put to prove it , and give us scripture for it , thou seems to bring many , perverting them , but would not make it good by any , which yet it stands unmade good on thy head ; and it is proved before that the righteous had the faith , and such as was wicked had made shipwrack of it , which by the scriptures overthrows thy assertion ; and one of thy brethren said in the open dispute , [ that christ did not shed his blood for all men ; ] which is contrary to the scripture , that saith , he tasted death for every man ; and is a propitiation for our sins , and not for ours only , but for the sins of the whole world fpist . joh. . and as in adam all dyed , even so in christ all shall be made alive ; which thou hast denyed , cor. . . and thou manifested that thou was not a rational man , as george fox could thee , both in thy practice and carriage in the meeting ; who brake the order amongst us , which was , that all might speak one by one ; and thy laying violent hands upon tho. curwen ; and what margaret fell spoke of , thou hast made manifest that to the full , and my words , io. berley , will stand over thee , for drunkards and swearers will not deny the light , as thou dost ; it was the pharisees , and the chief priests that were most against christ the light , as thou art , as thou may see in the evangelists , and when it was put to thee to make good that christ did not shed his blood for all men , thou didst not then , nor yet make good ; but the scriptures is against thee and thy disciple , heb. . . that he by the grace of god , should tast death for every man ; the love of christ constraines us , because we thus judge , that if christ dyed for all , then all were dead , and he did dye for all ; that they that live should not henceforth live unto themselves , but unto him that dyed for all , cor. . . and here thy judgment is contrary to the apostles , as thou may see , what error thou and thy people are in , contrary to the scriptures . and whereas thou hast published some part of ( i ) iames parkes letter , what was thou ashamed to publish it all , that the people might have seen the whole letter , but thou serves my letter , as thou dost the scriptures , take part , and leave out part , as thy father the old deceiver did , mat. the . and my letter is true to thee , for thou long deceived me , and led me captive in error and blindness , where thou art thy self , and also many others , from the light of christ jesus ; and i told thee , and writ this to thee in private , which thou hast made publick ; and it is well thou hast , that others may see thy folly and madness , who keepest people from the light and salvation , but praised be the lord i have escaped thy error . and it seemes thou art offended , because i henry wood called thee priest wiggan , was thou not chapel priest about manchester , doth not the country know it , i must not call thee captain , nor major , for thou hast not thy belt , and i cannot master and sir thee as thy hearers does , and it is like thou will be offended if i call thee john wiggan , and art not thou a priest still , hast thou not many collections about manchester , dost thou not live better now than thou could do out of prison ; for many of your priests have but bad tradeing , and are broken merchants , and whereas thou sayes thou art taught not to strive , nor to render railing for raileing , tim. . . but to be gentle to all men , how was thou gentle when thou laid violent hands on john abrams , and was ready to tear curwen's coat off his back , so that he cryed out to thee , what , a minister of christ , and wilt thou fight , and yet thou praises thy self , thou art gentle and will not strive , when thy actions testifies against thee , that thou hates the light , and when thou said , the plagues of god was upon thomas curwen ; this is not rayling with thee ; and said , the spirit of the devil spoke in him , when he spoke truth to thee , and this was thy fury and madness , who art not fit to talk of the saints conditions ; and so it is manifest thou knows not what spirit thou art of , who dost not know the light of christ to be saving , neither hast thou shewed forth the fruits of the spirit of christ , with its workings : and whereas , thou would know , where any of the ministers of christ , or christ called any strange birth of the flesh , &c. it seems thou art ignorant of the scriptures as well as others , as long as thou hast been a merchant , for did not christ tell the pharisees , they were of their father the devil , iohn . and the apostle said to elimas the sorcerer , thou full of all subtilty , who perverts the right way of god : as thou dost , hindering people from believing in the light , ioh. . acts . and so we speak truth to thee , as thou art , we do not falsly accuse thee ; and now see thee where thou art , who long deceived us , but praised be the lord we are come to christ the saving light , which thou denyes , and its manifest what thou art , and what thy suffering is , in the darkness against the light ; and thou proves thy self a thief and a robber , who enters not in by the door christ , the light , but climbes up another way ; and therefore , the sheep knows thy voice to be the stranger , iohn . and we know what thy compassion is ; but thou wants power : thou hast manifested in this book , and the letters thou hast sent up and down to manchester and stopperd ; and thy deeds are manifest in the light which thou hates so much ; and the lord is rebuking the evil spirit , and judging it , and thou wilt feel the weight of his hand for thy maliciousness to his people ; and it is thou that hath mislead and misguided the simple , who brings forth arguments to no purpose , to strike at the corner-stone christ the light , it being fallen upon thee ; therefore , thy arguments is manifest to be to no purpose ; and therefore , thou art thus tormented ; and whereas thou savest , our corner-stone being struck at , then the building must needs fall to the ground : but i say , our foundation is christ the light , ioh. . which we know that thou , and all the generation of priests have struck at , till you are all tumbled down your selves ; but christ our corner stone , and foundation , and light , never fell ; but thine is fallen , and therefore thou ragest : and we do affirm in our words and printed books , that christ , who says he is the light , in joh. , he is the dore , joh. . he is the quickning spirit , and he is the corner stone which god hath laid in sion , he is the truth , and he is the all , and in all and above all , according to scripture ; and to be believed in , and hath enlightned every man that comes into the world ; and he is the redeemer and the word ; and this thou denyest , christ the light , the quickning spirit , the way , the truth , the corner stone , the word , the foundation , the redeemer and the all ; and here indeed , thou hast denyed the corner stone , and christ jesus , which the prophets , christ , and the apostles testified of ; so thou hast manifested thy self against them : so never take their words to make a trade of any more . and thou canst not call christ the light , a quickning spirit , the way , the truth , the word , the foundation , the corner stone , the redeemer , this thou canst not call the true jesus thou sayst , we do believe thee , and that thou art an enemy to him , and them that walk in his light are manifest : and therefore have i richard gubbam proved thee a false prophet and antichrist , according to thy own-words , and we are come to repentance , and the knowledg of the truth , and thy ways be detected , whereby many simple hearts be turned from them , and so now we are many of us undeceived from such deceivers as thee , who calls christ the light , the word , the way , the truth , deceiving , but the lord rebuke thee who strives to keep ignorant simple people from the light , and in darkness thou wouldst aspire up as a judge of all conditions , and knows not thy own to be miserable , blind and naked , rev. . yet thou tell'st the reader what the light is , and what it can do , and what it cannot do ; and of what use it is , when thou in the darkness cannot comprehend it . and whereas thou tellest us of the light of the first adam , and the spirit of man is the candle of the lord , proverbs . and genesis . adam was made a living soul , . cor. . and thou sayest , this candle of the lord , or light in every man , is inferior to other lights , and is lower than the angels , and is limited and bounded , &c. and now would not this light have justified the jews , and adam ; and the candle of the lord , would not that have directed them in his way ; and did not david call the word of god a lanthorn to his feet , and a light unto his path : and is this thy spirit which is under the bonds and limits ; for where the spirit of god is joyned to , there is liberty ; and we do not tell thee of the light of adam , thou art gone from the matter ; but we speak of the light of christ jesus , the second adam , the lord from heaven : for our dispute was not about the earthly adam , the spirit of a man ; but our discourse was about christ the light of the world , the saviour ; and thou tel'st us of the light of adam ; this is thy dark wisdom , and like thy knowledge and experience of christ . and whereas thou say'st , the spirit of a man , or light in every man is understood to be the reason , or the understanding of a man , whereby he is adopted to know his creator ( viz. who made him according to david , psalms . . answ . here thou hast confuted thy self ; for can man be adopted to know his creator with his own spirit and reason , and his own light which thou call'st natural ; for the natural man knows not the things of god , and the spirit of man knows the things that be of a man ; even so the spirit of god knows the things that be of god ; and if all nations must know the lord god that made them , and serve him , and they are his people , and the sheep of his pasture , and they must worship and kneel before the lord their maker , and keep his laws , then they should have the spirit of god ; for natural men cannot discern the things of god , nor hear his voyee , nor worship him , as thou said'st before , so these scriptures over throws thy assertion , psal . . . and whereas thou say'st of this light , we may understand christ to speak . mat. . . therefore if the light in thee be darkness , how great is that darkness ? together with this light set up in every man , which shows him his creator ; that he is to be served , and how he is to be served ; of necessity there must be a law implanted in him ( which law is called light , prov. . . whereby the will and mind of his creator , which is imprest upon him , and made known unto him ; so that he by the spirit or light set up in him , could reflect this law , and understand the reason and reasonableness of it ; this was the fullest light in man before the fall ; he could look his god in the face , and come to his presence with the light , and serve him with gladness . answ . what error and confusion is this , if the light , which is darkness , shewed adam the face of god , and is that which shews the creator , and is the law in the heart which reflects upon people ; for that which is spoken of in the of math. where christ saith , if that light that be in you be darkness , how great is that darkness ? which he spoke to the double ey'd state , which if the eye be single , the whole body is full of light . and adam before he fell , had no darkness in him , and if the law in the of the prov. be darkness in men , with mat. . as thou comparest it , in thy blind & erroneous meaning , and so perverts the scriptures to thy own distruction , for the law is light , and the reproofs of instruction is the way to life ; and this we affirm to be saving , and not the light which is called darkness ; and the law of god which is placed in the heart , whereby the will and mind of god is known spiritually , and the things of god are known only by the spirit of god , and this is above mans reason , or spirit , or darkness , and keeps men in reason , out of darkness , and orders mens spirits to know the lord ; and herein thou hast manifested thy error and ignorance ; for men in the light which is called darkness , knows not god , nor in their natural estate as they are err'd from the spirit of god ; and adam was above that state before he fell , of men in the natural estate in the fall , whose light is darkness , and this is thy darkness and ignorance , in paralleling them together . and whereas thou sayst , since the fall this candle of the lord in man , is become exceeding dim to what it was , so that his understanding was darkned with blindness and ignorance , ephes . . . yet it is not wholly extinct , for then he could not exist , but would cease to be ; and the law which was written in mans heart , now is not so plainly to be read ; yet there is sufficient left to render god righteous in his proceeding against man , who hold the measure of knowledg left in them ( that is to say , of his eternal power and god-head ) &c. answ . by this thou hast contradicted thy self , and granted that every man hath the spirit ; for can any know the eternal power of god and his god-head , without his spirit . then do they not know christ , in whom the fulness of the god-head dwells in ; and before thou calls it natural , and darkness , and reason , and mans spirit , who art ignorant of the new covenant , christ jesus the light , which is given to all man-kind , who is beyond the first , which thou art groping in , & making nothing of , in thy dark understanding ; and yet thou compares it [ this candle ] to the light before the fall , and with darkness , one while is the spirit of a man , and another while is the spirit of a man , and another while is reason ; and where there is reason , there 's the spirit of faith ; and thus intrudes into those things thou never saw , which puffs up thy fleshly mind . . thou sayst what use is this light of , or what can this light in every man do since the fall . and again thou saist , this light or spirit of a man , searcheth all the parts of the belly , prov. . . or as the apostle saith , it medleth with the things of a man , cor. . . for what man knoweth the things of a man , save the spirit of man which is in him , that manifests every action of man , it looks upon every thing done , or to be done , with a direct act of the understanding ; and this singly considered , makes not any thing that is done to be good or evil . answ . all may see how thou hast contradicted thy former words , which thou said , it manifests his eternal power and god-head , and it was the law in the heart ? and now it makes nothing to be good or evil [ thy light doth not ] and in this thou hast contradicted thy former sayings ; and how can god judge the world in righteousness , if the light that is in man shews him neither good nor evil . and this is contrary to rom. . . for that which may be known of god , is manifested in them , for god hath shewed it unto them ; by which they know good and evil , and doth the candle of the lord search all the inward parts of the belly , and manifests every action of man , and looks upon every thing done , or to be done , with a direct act of the understanding ; and yet the evil that a man doth , manifested to his understanding ; what contradictions and blindness is this , for if every action that a man doth is manifested , then sin is manifested , or else every action is not manifested ; and if this light manifests in man what is done , and what is to be done , this makes him a prophet , according to thy words , who has manifested thy self to beignorant both of the old covenant and the new : and that which is spoken of cor. . the which thou brings to oppose the light in every man. and whereas thou say'st , when this light , or mans spirit reflects upon the law written within , according to which it is done , or not done , the evidness of the actions discovered , these reflects are of the soul , and is called conscience ; that is a knowing together with some else ; thus the law discovers the quality of the action , according to rom. . . by the law is the knowledge of sin ; now according to the conformity , or non-conformity that a man's actions bears to the law , such will its sentence be , and answerable to the sentence the law pronounceth , will be the excusations , or accusations of the person ; according to rom. . . which shews the work of the law written in their hearts ; their consciences also bearing witness , and their thoughts the mean while excusing or accusing one another : this is that witness which the lord hath left for himself in men , that he may be just when he judgeth the world , and every mouth stopped at the great day , rom. . , . this manifested to adam his transgression , which made him hide himself , gen. . . this manifested to judas his sin , and caused him to bring back the money , and confess he had sined ; this may answer henry wood's query ; neither is this light only exercised in manifesting the things of man , even the secret and hidden things of the belly ; but it is also able to feel and seek after god his creator , acts . , . and is in a capacity of knowing much of him as a creator at least , his eternal power and godhead , by the things that are seen , rom. . , . thus far the light and law within every man may go . ans . what jumbled stuffe is this , and confusion , and contradictions ; can the light the spirit of man as thou callest it , know his creator at least , his eternal power and godhead , and to feel and seek after god ; when thou saidst before , the natural man knew not the things of god , nor the spirit of a man knew but the things of man ; now if all those knew the creator and the eternal power and godhead , and to feel and seek after god ; thou hast proved then that all have the spirit of god ; and by this , overthrown thy own assertion , as thou hast done often before ; and if they know the law of god , which soul and conscience effects upon , as thou faist , then they knew the things of god ; for the law of god is the things of god , and they are known by the spirit , and so thou brings the spirit of man , and the old covenant which thou calls light ; to oppose the new christ jesus , with thy dark wisdome ; and that in the rom. which saith , that which may be known of god was manifest in them , by which they did the things contained in the law , which was spiritually ; shewing the work of the law written in their hearts , which was spirituall ; and this was beyond the spirit of a natural man ; and when they transgressed this ; god did judge them in righteousness , by which every mouth was stopped , they were guilty before the lord , for that which god had manifested in them , witnessed against their actions and made them to confess gods judgments to be just ; and that which made adam to confess and hide himself , was beyond a natural mans spirit , for he knew god , and so he had the spirit of god to discern him ; and after he knew the promise of god concerning christ , which the faithfull and his posterity trusted in it ; christ the covenant of light to the gentiles , which thou fights so against . and judas was made partaker of the ministry of christ , and confest he had betrayed the innocent blood ; and so he had knowledge of the covenant , who is the end of the first law and covenant , and this knowledge of his , was beyond the light , which thou calls the spirit of a man , and beyond thy ignorance ; for david saith let another take his bishoprick ; mark that , and this is no answer to my queries h. w. as thou saist it is , neither hast thou done honestly in not puting my querie down , nor all my queries , that people might have seen them ; its like thou was ashamed , and afraid of that ; and therefore here are my queries , that all people may see them , and the paper i stuck upon the door when thou would not answer them . john wiggan , for the seed sake i cannot be silent , therefore as touching the queries which i spoke to thee of , face to face , and was not satisfied from thee , but thou slighted my query ; therefore i call upon thee to answer me , either face to face , or by writing , for thou maist remember , that thou yielded unto me , that he that did believe had the witness in himself ; but thou did not satisfie me where the witnesse was that did condemn , that is the thing i would know from thee , and in thy discourse that day , thou said all had not the spirit , and thou instanced judas ; now i would have thee tell me what that was , that caused judas to bring back again the silver , and confessed that he had sinned in that he had betray'd the innocent blood , i would have thee to write a distinction , that so i may know a difference between that which caused judas to confess , and the spirit ; and thou seemed to prove out of jude , that some had not the spirit ; but jude said , those were such as separated themselves , and seeing thou holds separation , and dost gather a people after thee ; therefore , clear thy self that thou be not one of those ; and further , one of thy hearers spoke with a loud voice , and said , that balaam had no more spirit then his horse . therefore consider , how thou and thy hearers perverts the scripture , read the . numb . and the , . v. and when thou hast read them , then tell me when the spirit of the lord came on balaam's horse ? and thou john wiggan said , that faith was denyed to some ; and christ sent forth his disciples to teach all nations ; now , if they must teach all , then none was exempted ; but the pharisees said , have any of the rulers believed on him ; but these people that know not the law are cursed . so thou and thy hearers it seems doth not much let to oppose the apostles doctrine , which saith , the grace of god which brings salvation hath appeared to all men . therefore , i would know of thee whether this grace be a teacher , yea or nay ? and if any refuse to be taught by it , whether the cause be his own , or in the grace which hath appeared to all , as aforesaid : and thou or some of thy hearers said , that christ did not shed his blood for all , and that christ dyed not for all : clear thy self of these things , and see how thou canst make them good , and answer them in writing ; and then if thou present any queries to me , i shall not refuse to answer , so far as the lord opens it in me , henry wood. these queries have been unanswered at least a quarter of a year . and whereas thou saist it is a great light , and yet but a candle light , a created light , springing up with man in his natural birth , leading him to know something of his creator , and of his duty to him ; also discovering transgressions against the law of workes , which he was under ; the tenor whereof is this ; doe this and live , rom. . and this it may doe , where christ the way , the truth , and the life , is not so much as heard of ; thus it was in adam when he had sinned , as before the promise of grace was held forth in the seed of the woman , gen. . . the light and law within him discovered sin unto him , but mark the effect , horrour and amazement seized upon him ; i was afraid and hid my self , gen. . . for this law speakes nothing but wrath to all , that are in the fall , rom. . . notwithstanding amendment , and the most exact future obedience they can yield to it . answ . where , dost thou read in the scriptures of a created light , god created the sun , moon , and starrs , and was this the created light that made adam to hide himself ; and did this created light springing up with man in his natural birth , which thou calls the candle and spirit of the natural man , which knowes not the things of god , cor. . and this thou brought before , and is this created light the law of works ; do this and live ; and is this created light the spirit of man , that leads him to horror and amazement : nay , it is a divine light that lets a man see himself ; and all those scriptures doth not speak of a created light , or a candle light , which is the spirit of a natural man , leading him to know something of his creator , and of his duty to him : when the scripture saith , the natural man knowes not the things of gods how ignorant and carnal art thou , was the law of works the created light springing up , with the natural man ; for that was the law of god which is spiritual , which saith , do this and live ; as in the romans . and how was the lamb slain from the foundation of the world ; if adam had no more but a natural light springing up with man , and is the image of god , righteousness and holiness , which he was made in , a created light , and the candle and spirit of the natural man , as thou saist formerly ; in this thou manifests both thy ignorance and contradictions : for , that of god in all men , by which they knew their creator , and the things of him ; it is by his spirit by which thou hast said , they may know their creator by a created light , and by a candle , which is the spirit of a natural man. and thus , thou hast overthrown thy own assertion , and opposes the covenant of light , christ jesus , and art contrary to the scriptures , cor. . . and what is this to the purpose , as all being concluded under sin , we know that , and we know that the law is spiritual , and what it can do ; but we own christ the end of the law , for it served , till christ the seed came , who gives life . and whereas thou saist , the light which thou called natural , and making no distinction in this place betwixt that which is natural , and that which is spiritual , but saith the light flowes from the principles of nature , rightly called natural , and not spiritual ; and this thou would set up in opposition against christ the light , for the apostle spoke to the romans , how they were from the light , and from the law , and while men be in that which flowes from the natural man , they know not , neither the law that is spiritual , nor the light of christ ; and men obeying the light of christ , or the law of god ; it is not by that which flowes from nature , but from that which gives them a spiritual understanding ; for the natural man doth not know the things of god , and all those scriptures in the romans , galatians , and corinthians , is nothing to the matter of thy purpose , concerning the light of christ that doth enlighten every man. and whereas thou sayest , this light knowes nothing of the pretious gospel ministry , hid in god , nothing of redemption by christ , nothing of gods good pleasure , and purpose of grace ; nothing of the law of faith , the tenour whereof is this , &c. this all may see how thou hast contradicted thy self , by thy former words , for thou sayes , that this light is able to seek or feel after god his creator , and is in a capacity of knowing much of him , as a creator , at least his eternal power , and godhead ; and can this light let them know the eternal power and godhead , and nothing of christ , who is the power of god ; and nothing of the gospel which is the power of god ; and can a man know something of the creator , and nothing of his favour ; for is not his grace his favour ; and they that lived in the law was justified ; and they that were obedient saw christ the end of the law , and came to him who is the end of the law ; and beyond the natural man's spirit which thou talks of , so fast to no purpose , but manifests thy confusion , for to know god is eternal life , joh. . . and that is beyond thy natural man's light ; and we do know that they that believe in christ jesus the light ( which thou opposest ) shall have eternal life ; and we know that the law of faith is not natural , nor the light of christ that doth enlighten every man , nor the law of god , nor the promise of god with all the rights held in the faith ; and the seed christ shall bruse the serpents head ; and he is come a light and salvation to the ends of the earth , that enlightens every man ; and we know the law of faith is spiritual ; and whereas thou say'st , the law of works springs up with man's nature ; and the law is spiritual , and then this natural springs up with the spiritural : why how now john , where finds thou this in the scripture , the law is receiv'd from god , and not springing up with man ; what non-sence and confusion is this , what a mechanick man art thou . and thou saist , the law of faith was added because of transgression , and out of mere grace was founded on christ in the gracious promise . gen. . &c. answ . we say , neither the law of faith , nor the law of god , sprung out of mans nature , and the law which was added because of transgression , was not called the law of faith ; so thou errs , and art as wide in this as thou art about the light of christ ; i believe thy brother price would not say , that the law which was added because of transgression , was the law of faith ; and so thou art the vain man that would be wise , as thou say'st ; which is born like a wild asses colt , job . and gods thoughts are not as thine , but are as far different as the heaven is from the earth . and whereas thou say'st , man is not able by all his candle-light to know christ ; and yet thou said , before he could know the eternal power and godhead by this candle light ; and now thou sayes , the natural man cannot deser●e the things of god , because , they are spiritually discerned ; and before thou said , he might know much of his creator , and of the eternal power ; how now john , dost thou not think the least babe seeth thee here , thou needs not an aoster to discern thee . and whereas thou say'st , that this light is not able to discover or convince man of unbelief in christ , and yet thou sayes , this light will shew the eternal power and godhead , which fulness of the godhead dwels in christ ; and we know that the spirit of truth doth convince the world , which thou opposeth , the comforter and he is come , and why dost thou tell us of a natural light , or created light , or mans spirit , which it manifests thou knowes no more , but heathen like or athist like ; for it is the light of christ jesus the new covenant , which farre exceeds thy natural lights , and created lights , and man's spirit , and thy meanings ; and acts . . i have set thee to be a light to the gentiles , that thou should be my salvation to the ends of the earth ; and this overthrowes thy principles , for he the light is the salvation to the ends of the earth , who lightens every man , which is saving ; and galla. . , . and tim. . . this proves that christ the light is a mediator , which thou before deny'd , and christ the light hath manifested the love of the father to mankinde , and they that walk in the light sees it ; but thou that hates it , and talkes so much of thy natural light , and spirit of man ; knows it not , nor cannot comprehend it in thy darkness , though it shine in it ; and dost thou own that in mat. . revelation of the son , ( thy generation us'd to deny revelation ) for no man knowes the father but the son , &c. and yet thou saist man may know by the natural and created light , and natural man's spirit , the mind of his creator , and much of the eternal power and god-head , and so thou contradicts thy self and contradicts christ , and the apostles words , for the natural man perceives not the things of god , and that which may be known of god , is manifested in them , by which they know god , and no man knows the father but the son ( and is not the father the creator ) and he to whom the son will reveale him , ephes . . . joh. . , . titus . . jo. . , . gal. . . cor. . . ephes . . . cor. , &c. these scriptures are spoken to such as received christ the light , through which they came to be the sons of god regenerated and born again , jo. . , , . and by this light manifest in them , they came to have the new mind , by which they were joyned to the lord , and eph. . and thou speaks of a new light , here thon perverts the scripture , and whereas thou saith , cor. . which saith god commanded light to shine out of darkness , which shined in darkness , and the darkness comprehended it not , jo. . which shines into the saints hearts , ( and this light thou seemes to have denyed before ) which shines in our hearts , and gives us the knowledge to see thy confusion , the least babe of us , for this light gives us the knowledge of the glory of god in the face of jesus christ , and this thou strikes at , with thy candle-light , and created light , and natural light , which thou calls the spirit of a man ; but to no purpose is thy tempest risen , against the lord , and against his anointed , for it is the lord jesus christ , who is the councellor and leader of the people , whom we follow ; and such as follows him receives the spirit of adoption in their hearts , and can call god father : but what is this to thee , who denies his light , and calls it natural and created ; and is not that light saving according to thy own judgment , and will bring a man to know the creator , and the eternal power and godhead ; thou calls it natural mans spirit , which knows not the things of god ; and thou thus art confused ; but we tell thee christ jesus is the saviour of all men , who is the light of the world , and did not come to condemn the world as thou dost ; but that the world through him might have life , and to save the world ; and is the saviour of all men , especially , them that believe : and all these scriptures was spoken to the saints condition , ( and not to thine ) such who walked in the light which thou fights against . and whereas thou say'st it may appear by what thou hast said , how gross their mistake is , who call the light in every man , christ , and worship this as the redeemer , and the lord that bought them . ans . all that thou hast spoken hath been against christ , and it is to no purpose , and clears nothing , but hath made thy self darker , concerning christ the light : joh. . and joh. . which saith , that was the true light that lighteth every man that comes into the world ; and as many as receives him [ the light ] he gives them power to become the sons of god. and this light thou calls ( maliciously ) created and natural ; when didst thou ever hear any of us say , we worship a light within us ? this is thy gross mistake , we worship god in the spirit and truth , and christ is the truth ; and the apostle who was a minister , preached christ in people ; and was not he the lord that bought them , col. . . and this thou scoffest at , because , we confess it , and enviously calls it a natural light . and whereas thou say'st , it hath been cleared , that this light in every man is but the spirit of man , and the law written in the heart . ans . how darest thou say , that christ the light , that doth enlighten every man that comes into the world , which john came to bear witness of , is a natural light , then john came to bear witness to a natural light ; and the spirit of a natural man which knowes not the things of god , cor. . and this natural light and spirit of man is the law , written in the heart , this is contradiction to the scripture , which saith , the law is spiritual . and whereas thou say'st , christ came to deliver from the terror and condemnation of this law written in the heart ; which thou calls natural light , and spirit of man. ans . doth nature terrifie , and condemn nature ? the jewes law was written in tables of stone ; the new law or covenant is written in the hearts , and christ did not come to redeem from the latter , but from under the jewes law ; and we never called the natural light , the created light , the natural man , christ , nor worshipped it , but thou must write to them that doth so ; yet thou art slack enough to do that i believe ; but it is christ the light that doth enlighten every man that comes into the world ; that 's it thou calls , a fictious christ , and an idol , if thou would speak plainly ; who is given for a covenant , a light to the gentiles , and the glory of israel ; whom we witness , and have the testimony of , luke . , and whereas thou speaks , of denying the true jesus emanuel , god and man in union , whom his own person without us , not ours , hath by one offering once for ever wrought eternal redemption for us , and is the alone object of faith. ans . thou who hast denyed christ the light , that doth enlighten every man , that through him all might believe , joh. . . . thou hast denyed the true jesus , god and man in union , the emanuel , and the one offering which perfecteth for ever , them that are sanctified , hob. . so thou hast denyed thy salvation , and the object of faith , and christs doctrine , which saith , we must believe in the light , &c. and whereas thou say'st , it will follow that whosoever affirmeth and teacheth that the light in every man is christ , is a deceiver and an antichrist , joh. . ans . here thou hast perverted , wronged and wrested the scripture to thy own destruction ; for the scripture saith , whosoever confesseth not , but denyeth christ come in the flesh , that 's the anti-christ , the deceiver : and doth not say , that christ the light that doth enlighten every man that comes into the world , is an anti-christ and deceiver ; but here priest wiggan hath called john an antichrist and deceiver , who came for a witness , to bear witness of the true light that lightens every man that comes into the world ; and i am the light , said christ , believe in the light , i am come a light into the world , joh. . . and they that did believe in the light had fellowship in it , and the light that shone in their hearts , gave them the knowledge of the glory of god in the face of jesus christ , cor. . ioh. . and so thou hast proved thy self to be an antichrist , and doth deny christ come in the flesh ; who enlightens every man that comes into the world ; and thou calls the true light of christ , which the saints and we walk in , the natural mans spirit , and a created light , and a natural light . as to thy objection which is against john , who saith , this is the true light that enlightens every man that comes into the world : would john have bid them believe in it , except it had been christ , joh. . , , . and this is an invincible proof against thy assertion , and all the people thou dost deceive ; and john was a true witness , but thou art a false ; and john bore a true witness to the light , but thou bears false witness against the light ; and so thou turns people from light to darkness ; and the true apostle turned them from darkness to the light , acts . . and whereas thou say'st , we write in several books , as may be seen , this light christ is god , the lord god , and the lamb , the object of faith ; and this true light which is christ , enlightens not some , but every man coming into the world ; and therefore , it must needs be saving , and that this light can be meant for no other then of christ , they further alleage john . . & . , . where it is plainly exprest that christ is the light. answ . in this thou hast manifested thy ignorance of the scriptures , and of the saints testimony ; and thou scoffs , because we say , christ hath not enlightened some , but all , and so thou art he that makes sects amongst the people , in saying , he doth not enlighten them all ; thou may as well say , his love was not to all , in giving his son for all ; and we say , christ the light is the object of faith , the true light that enlightens every man that comes into the world , by whom the world was made ; and this is our testimony to all men , for the lord ; and christ is the light , and the lamb , and god is light : and this is our message which we have heard of him , that god is light , and in him is no darkness at all ; and christ and god will dwell in man ; whom we witness , glory to him for ever , through which we see over thee , who hath long deceived some of us . whereas thou say'st , we have perverted many scriptures ; that is false , for we speak them as they are , but it is manifest thou hast per verted many , and quoted many false ; and many people that doth not know thy subtle devices , but takes all things for granted , without any trial , such thou may deceive ; for thy book manifests it self sufficiently , if it had not been answered ; but only for the sake of the simple , which thou keeps under thee in thy error and delusion , that they might see thee , and come from under thy snare ; for we are satisfied as to our selves ; for thy work is only to keep people in darkness from the light ; and we are come from under thy captivity , and see thy subtlety and snares , and know what thou can say , and long enough since saw thy confusion . and thou say'st , when it is said , that was the true light which enlighteneth every man that comes into the world , it must be considered , first , who this true light is ; secondly , how he doth enlighten every man that comes into the world : for first , the scriptures do witness that this true light is the word god , by whom the world was made ; thus it is said , joh. . in the beginning was the word , and the word was god ; all things was made by him , that is , by the word god : john was sent to bear witness of the light , that is , of the word god , that was the true light , that is , the word god ; even he by whom the world was made , he was in the world , and the world knew him not , which was the creator and former of all things . ans . in this you may see how he hath perverted the scriptures , and overthrown his assertion , and his former writings in his books ; for he saith , that the light which lighteneth every man that comes into the world , which john bore testimony of , is the word god , by which all things was made and created , which men was to believe in , this was not a saving light saith he , though it be divine ; and doth he not call it a created light , a natural light , and the spirit of a natural man , and now it is god , and not saving ; for the scripture saith , the word was with god , joh. . and this speaks of christ , and christs name is called , the word of god , rev. & . and the word was with god ; ( that thou hast left out , ) and this word became flesh . so he goes about to prove that christ was not the word with the father before the world began , which is contrary to the scripture , which saith , i was with him in the beginning , as solomon saith ; and christ saith , glorifie thou me with the same glory which i had with thee before the world was , joh. . and again thou say'st , the word god thus considered , is the true light , the fountain , and original of all lights , according to the scripture , joh. . . god is light , and in him is no darkness at all ; this is he in whom was life , and the life was the light of men , in whom we live , move , and have our being , we are his off-spring , and he is the fountain both of light and life , to all beings according to their capacities , as their creator ; and thus we may see what this true light is , the word god. answ . and yet thou saist before , this was not saving , this true light , this word god , how dark art thou , is not christ called god , and his name the word of god , emanual god with us , and pet. . . the heavens and the earth , which are now by the same word , are kept in store , &c. and heb. . . through faith we understand , that the worlds were framed by the word of god , &c. and christ is the light and life of men , and not saving , and is not he saving , and is not he spiritual and saving , whom all has a being in , and moving in ; didst thou not call him before a natural light and a created light , and a natural mans spirit , and would prove it out of cor. . and now it is god , and creator , and not christ , contrary to the scripture , which saith , he is the light of the world , and in the begining was the word , and the word was with god , and his name is called the word of god ; and so people may see how thou would divide god and christ with thy dark wisedome . and thou saist ly . how doth he enlighten every man that comes into the world ; and saist in another place , the word god , or god the word , as creator of all things doth enlighten every man that cometh into the world , by setting up in every man a spirit and law in his heart , by which he lives , which is called the candle of the lord , prov. . of which spirit and law i have spoken before . ans . this light which thou callest the law and spirit of a natural man , and a created light ; this thou hast not proved before , as thou saist , but it s perverted before ; for by this thy proof john came to bear witness of a natural light , and of a natural mans spirit , which knows not the things of god ; and by that john bid people believe in this ; so this is thy dark wisdom , and like unto thy preaching , and it is no wonder people forsakes thee , and that thou shouldst be unestablished , thou needst not be offended for babes seeing thee , for thou caust not be hid ; for john came to bear witness of the true light christ , and not of a natural created light , as thou imagines ; but of him the prophets testified of , he that was preferred before john , joh. . . the light of the gentiles , and the glory of his people israel ; and thou may see in the . vers . which proves , and , . that was the christ ; john bore witness of him , and cryed saying , this was he of whom i speak , he that cometh after me , is preferred before me ; and called christ , the lamb of god that took away the sins of the world ; and this light by which all things was made and created , he came unto his own , and they received him not ; some hated the light , and stopt their ears , and shut their eyes , and would not see , lest they should be converted ; ( as thou dost ) but to as many as received him , he gave power to become the sons of god ; them that believed in his name , and his name is the word of god , rev. . and john saw , and bore record that this light was the son of god , joh. . , , . so , this is an unfaithful and untrue account of the light which thou hast given of the true light , christ , that doth enlighten every man , john . . and whereas thou say'st , it may be further observed that christ is not once named in all , or any of the first nine verses of the first of john , but only the word . answ . see how ignorant this man is of the scriptures , for it saith , the word was with god ; mark that ; and doth thou deny this to be christ , whose name is called , the word of god , rev. . heb. . how god hath spoken in these last dayes unto us , by his son , by whom the world was made : and so here again , he would make a difference betwixt christ and god , and because the word christ is not there , see how he shuffles , and how ignorant he is ; for , christ is called , the light , life , truth , and word , &c. and christ is called , the lamb of god , joh. . and john doth expresly say , that he is the light of the world , joh. . and doth enlighten every man that comes into the world , which true light john bore witness of , that all through him might believe : and thou has denyed christ to be the word , who is the light of the world , and doth enlighten every man that comes into the world : there is three that bears record in heaven , the father , the word , and the holy ghost ; so thou hast denyed this record in heaven , who saist , the word is not christ , who was with the father ; spoken of in john , the word was with god ; and . john . vve are in him that is true , in his son jesus christ , this is the true god , and eternal life . and so thou goes about to make people believe christ is not god ; and we know the vvord was made flesh , and dwells in men ; which thou saist , he tabernacled amongst men , as though he did not now ; which we must tell thee he doth now , by the light which shines in their hearts , cor. . . and whereas thou saist , christ the word being imbodied in flesh , he is thenceforth called christ the lord , or the lords christ , and no otherwise doth he bear that name , but as he is the word made flesh , to be seen and believed on , it is not the word alone , nor the flesh alone , but the word and flesh in union , that is called christ ; and is a light to lighten the gentiles , till then there was no such thing as a christ , or a light to the gentiles , but only in a promise . ans . whereas thou saist , there was no such thing as a christ , till he was imbodied in flesh , nor light to the gentiles , but only in a promise . then what was that light which let nebuchadnezzar see the stone cut out of the mountain without hands ; and let job see his redeemer ? and doth not stephen say that was christ they thrust from them , and turned back again in their hearts into egipt ? acts . and was not that christ the word which moses spoke of to the children of israel , that they should hear , and need not say , who shall ascend , or who shall descend ? and did not the apostle say , that was christ , in rom. . and this the righteousness of faith that moses spoke of to the children , deut. . . the vvord was in their hearts and mouthes ; and doth not david call him the anointed ? as in psal . . . and is not the anointed christ ? and daniel calls him messiah , which is christ , dan. . and saw him before he came , and is not the word , christ ; which is according to the law and testimony , isa . . and how was he a lamb slain from the foundation of the world ? and is it not said in gen. . . the seed of the woman shall bruise the serpents heads ; and is not the seed christ , gal. . . and christ said , before abraham was i am ; and thus saith the lord to his anointed to cyrus whose right hand i have upholden to subdue nations before him . and what thinks thou by this , what is anointed ? is christ no where spoken of before he was imbodied in flesh ? and we believe he was made flesh , and know it , and are of his flesh according to the scripture ; and we do know the union of christ , and the word that was made flesh ; but thou believes not in this christ , the word which was made flesh , who is the light of the gentiles , and the glory of israel ; and he could not be christ without god , who is manifest in the flesh , which is a mistery to thee ; and we know that christ thorow the gospel has brought life , and immortality to light , and the son of god is come . and what dost thou talk of grace , and denies his light ? and what dost thou talk of the love which was in the fathers bosome ? for thou who denies him , who is the light of the world , and that dost not believe in him [ the light ] how should thou have everlasting life , but perish in thy gain-saying ? and thou saist , that christ did not come to enlighten every man that comes into the world , but only those that believe on him , and brings ioh. . & . & . . ans . this is thy saying , and not iohns , thou hast wronged those scriptures , for none of them doth say that christ did not come to enlighten every man that comes into the world , but only those that believe , thou hast not proved this by the scriptures , though thou hast perverted many : for iohn . said he was the true light that lighteth every man that comes into the world ; and thou saist , but only those that believe : and christ says , i am the light of the world , and believe in the light , and ioh. . . . . doth not say there , he hath only enlightned some , but all good and bad , such as hate the light and would not come to it , lest the light should reprove them whose deeds be evil , this is thy condition ; and the condemnation is because that light is come into the world , and men love darkness rather than light , because their deeds be evil , but he that doth truth , cometh to the light , that his deeds may be manifest , that they are wrought in god ; but thou art not come to the light , whose deeds be evil , and so manifests that they are not wrought in god , but fights against it . and whereas thou speaks , the word made flesh is he that was promised to be a covenant to the people , and a light to the gentiles , who brings into the world a life and light far exceeding the light that was set up in every man that comes into the world , by the word creator . answ . this word made flesh , and covenant of light , which the prophets gave testimony of , as in the of john , thou denyes , and in joh. . and luk. . a light to lighten the gentiles , and this was christ , for john saith , he was not the light , but came to bear witness of the light , that was the true light , that lighteth every man that cometh into the world. and this is above thy natural light , and created light , and made light ) and doth give life ; and dost thou not mean the scripture , when thou speaks of the word creator ? for we have good reason to suspect thee , seeing thou said to me ( thomas curwen , and to william wilson ) in thy chamber , that the scriptures were the author of thy faith ; for the rest of thy generation used to tell us , that the scriptures was the word , and the light of the creator , is a natural and a created light , and the spirit of a natural man ( that knows the things of god ) and this is the light that john came to bear witness of , saist thou . and this thy miserable darkness , in saying iohn came to bear witness of a created and natural light , and spirit of a man , and a natural mans conscience , that he should be sent of god , to bear this witness ; for as many as received him , ( this light which did enlighten them ) became the sons of god , but they that hated this light , it became their condemnation joh. . joh. . . and thou , nor none will never receive life nor son-ship , but as they receive the light which thou hates , & makes such outrage against , but that light which iohn bore witness of , which thou bears witness against , has ript off thy covering , & manifested thy deeds , & turned thy inside out : and the light is a stumbling block to thee , and a rock of offence , for it seems , it has offended thee , an thou that would not have the light , will not have the son , and so has denied thy self of life , yet thou wilt bow the knee , and spit in his face , and say , is not this the carpenters son , the natural light , like the jews : and where doth the scripture say ( which thou hast perverted ) that iohn came to bear witness of the light , the word , creator , and not of christ the ligh the word ; make this good , by plain scripture , without thy immaginations , and before they be born again , they must believe in the light , iohn the th . and so men are in death and darkness , and hates the light as thou dost , and remains in the natural state , while they hate the light , for that which makes manifest is the light , ioh. . ephes . . . and thou saist , the neglect of this distinction of the word creator , and the word made flesh ( which is so plainly laid down in the scripture as hath been shewed ) is the ground of the great mistake of many , who not considering what is testified of the word as creator , do confound that light which is set up by him , ( as such ) in every man , with that light which he gives as he is the word made flesh , and so call the light saving , which is but natural , springing up with him in his creation ; yea , hence they call that light , christ , which is but the law written in the heart , whereas christ is the law-giver , and so cannot be the law. ans . here thou holds forth two words , and was it not the word that became flesh ? and doth not john , revel . . say , that he is the alpha and omega , and his name is called the word of god ? so here is one word , but thou hath not found another word , and so to make two words ; and here thou goes about to divide christ , when the scripture saith , i and my father are one , joh. . and there is three that bear record in heaven , the father , vvord , and holy ghost , and these three are one ; ( he doth not say two words , ) joh. . . and is not the new covenant christ , the law in the heart , hob. . , , . and it is false , for we do not call the natural light springing up with man in his creation saving ; but we say , christ is the light and salvation to the ends of the earth . and the light which is natural , that comes from the word creator , by which they may know the eternal power and god-head , as thou saist before , by which they may seek and feel after god , and brings cor. . which saith , the natural man doth not know nor perceive the things of god. was there ever such confusion as this ? for they that had that which let them see the eternal power and god-head , was by that which might be known of god , which was manifest in them ; for that which brings people to know the eternal power and god-head , and to feel and seek after him , and to know much of the creator , is not a natural light , as thou saist doth , but it is a spiritual light ; and it is thou that confounds thy self with thy own imaginations , and distinctions , and wrongs and abuses the scriptures , and is not fit to take them into thy mouth ; for thou hast made a trade of them too long , and the light christ jesus , who ends the law. and where doth the scripture speak of a natural light , and a created light , from the word creator , springing up with people in their creation ? for a natural light makes him but a natural man still , by which he cannot know much of his creator , who is spiritual as thou saist , nor seek and feel after god , nor know his eternal power and godhead , for the natural man perceives not the things of god , but they are foolishness to him , for they are spiritually discerned ; but it is christ the true light which iohn came to bear witness of ( which thou calls natural ) which men are to believe in , so thou leads people from the true light christ jesus , and so to hate christ ; and so thy self and them both into condemnation , ioh. . and the light will be thy condemnation , fight against it as long as thou wilt , for it is the saints armor ; for , put on the armor of light , saith the apostle to the saints . and whereas thou writes to thy people to keep them from the light christ jesus , which light thou art afraid of coming to , but many is come to it : and further thou tells thy people of trembling , nay they are far off that ; thou and thy people are rather in scorn against the light of christ , and calls it natural : and whereas thou saist , how destructive and pernitious will the light of christ which we speak of ( and iohn bore testimonie of ) prove to pretious souls ; and thou saist , admit this grand lye for the corner stone , and the whole superstructure will consist of lyes . answ . this is thy envy against christ the light , and foundation which destroys the lyer and lyes , for there is no lie of the truth ; and thy foundation consists of nothing but lyes against the truth , for thou and thy generation of priests , has long prophesied falsly against christ our rock and foundation ; and that we should fall , untill you be all tumbled down your selves : and many of your merchants are turned bankrupts ; oh that thou wert but in authority , thou wouldst shew other weapons against them that walks in the light of christ ! but god has broken thy horn , and truth remains the same as ever , and shines over all your heads , glory to the lord god for ever . and thou saist , open this as the first door of entrance ( as they do ) and it leads into a babell of confusion and errors , no sooner is a man entred in at this deadly gate , but he is in the city tohn where first ( if his eyes be anointed with eye-salve by the true iesus ) he may behold this image of iealousie , viz. the light that is in every man that comes into the world . answ . thou calls the light of christ , which iohn came to bear witness and testimony of , an image of jealousie , that leads into the city tohu , and into a babell of confusion , &c. what doth iohn come to bear testimony of such a light as this is , that people was to believe in as he saith ? doth the scripture speak any such words in john . . what railing expressions is here against the true christ jesus , who enlightens the gentiles , and the glory of israel . this is just the jews , who said , he had a devil : might not margaret fell justly call thee a blasphemer ? and what dost thou talk of the true jesus , and eye salve , when thou deniest him the true light who is the door ioh. . but you are all seen who deny the light to be gone into tohu and confusion , and the least in the light of jesus , sees your images of jealousies fall down one after another . and you are also faln with them in darkness , who denies the light with the earthly wisdom . and whereas thou saist , set up and worshiped in prayers and praises , all the honour and attributes due to the true redeemer alone , being ascribed to it , which is an idolatry so much worse than that of ieroboams and the papists , by how much it is the more mysterious , and in shew the more spiritual , and so less diseernable , whence it comes to pass , that multitudes are insnar'd by it , according to that in pet. . many shall follow their pernicious ways ; the falling down to this image , is that whereby every particular person is matriculated or registred into their society of friends ; for now , and not before ( as they say ) he hath received the truth , and notwithstanding many defects , is accepted as a friend . ans . here thou hast manifested thy lyes , envie and malice , not only against us , but against christ the light , and the prophets and apostles testimonie , for it is god we worship in the spirit , and in the truth ; and god is well pleased with us in him ( christ ) and they that followed christ the light , was his friends ; and so we which believe in the light , and walk in the light , are children of the light : and because many is come to walk in the light , and have fellowship in it , this makes thee to rage against us and our fellowship in the light , and in it one with another ; and what are the defects thou slanders our friends withall ? for we can call all people friends , but they that be in the truth are friends in the truth , [ christ ] who is the redeemer ; and thus to pray to christ , thou saist is an idolatry , and worse than that of ieroboams , and of the pepists . mind the spight and envy , and malice of this man , and what mischief he utters forth against the light of jesus , and them that pray in the light , & in the spirit to christ & god , as the saints did ; and this is become an idolatry with i. vv. worse then that of ieroboams & the papists ; & he saith this leads people into pernitious ways , but that is false , and an error ; for christ the light leads none into pernitious wayes , but thou art deep in them ; who causeth the way of truth to be evil spoken of ; and speaks evil of the right way , and makes lyes thy refuge ; and art compassed with a cloud of error , fighting against the lord and the lamb , but he will have the victory ; for we matter not what thou can speak against us , but when thou speaks against the lord we are bold , and valient , to declare against such , who art promoting thy permitious wayes against christ the light , the way , who is a mystery to thee , and whom thou saist is a pernitious way , because many goes in at it ; was there ever such error uttered ? but it will fall upon thy self ; and this makes thee to rage because babylon is fallen , and she is loosing some of her children : and because we praise god in the truth , and will not follow the priests , but followes christ the light , and honours the lamb ; this thou calls an idol , and worse then that of jeroboams , &c. and as for papists , dost thou not know that two baptist preachers in essex are turned papists , who were railing against the light of christ as thou dost , who art fallen in the dark , that the very words in the common-prayer may judge thee , who in thy pride looks to be far above that . before thou saist , that the light would lead people to see much of their creator , and of his eternal power and god-head , and bring people to seek and feel after god. and now thou saist , it is an idol and an image of jealousie , and worse then that of jeroboams and the papists , and leads into pernitious wayes , and into the city tohu , and into a babel of confusion and errors : how now john , thou hast sure forgotten thy former words , was there ever the like confusion heard ? it could not be believed that ever such wickedness had ever been in a man covered under a feigned humility . and whereas thou saist , vve pray and sing , and teach all , or many together , with loud voices contrary to cor. . , . ans . thou makes no shame of lying , and to publish them abroad to villifie the truth , for all people that knowes us , knowes thou art a lyer ; for neither thou nor any hath heard us speak , or pray , all together in words with loud voices ; neither hath any of us in our meetings been heard speak seldom , but one by one ; but if others have praised the lord when they heard others speak , and sung praises to the lord god ; ( which thing torments thee , ) and if others have lifted up their voices to the lord god when others have been praying together , shewing the lively power of the lord god amongst us ; which torments the deadness of thy assembly , and makes thee thus rage , for in the cor. . they might speak two or three , and the rest might judge , and this is decent order ; but it is disorder in thy dark assembly ; thou would say . elders that fell down together and praised the lord was a confusion , rev. . and make a joyfull noyse , as david saith often ; but these corinthians were in a confusion about their bread and wine , as thou and thy priests are ; but thou art like to the jewes at pentecost that said , the apostles were drunk . and acts . in a meeting when they lifted up their voices with one accord , and said , thou art worthy lord god of heaven and earth , who hath made the heavens and the earth , sea , and all things that is in them : but this thou will sure say was confusion , and whereas thou saist , we call our selves a meeting , not a church , and the particular members , friends , not brethren and sisters : ans . here thou hath manifested thy self to beignorant of the scriptures , isa . . . which calls the assemblies of the church , a solemn meeting ; and the lord gives it the name of a solemn meeting ; the church was met together , and the brethren met with the apostles , acts and amos . . prepare to meet thy god ; and they met with jesus crying hosanah , with palm-trees and branches in their hands , joh. . . and thou would say this was a confused multitude . and further , thy ignorance is manifested in the scriptures , because we call one another friends , thou art troubled , acts . . paul had liberty to go see his friends , and christ saith , ye are my friends , and i have called you friends , joh. . epist . ver . . our friends salute , and greet the friends ; and so because we say friends , and meeting ; this is to set forth a new jesus thou maliciously saith ; but thou art a manifest lyar , both by our words and writings ; for , we call our meetings , churches , and our friends , brethren and sisters ; and so here it will be seen , that we do not characterize our selves by new names , which thou hast falsly , and maliciously charged upon us ; but , thou hast given thy self up to forge lies , and work wickedness ; for no other jesus but him , who is the same to day , yesterday , and for ever , do we own ; who is the light of the world , and enlightens every man that comes into the world , which hath been proved before ; whom john was sent of god to bear witness of , that all through him might believe ; and as many as receives him he gives power to become the sons of god ; which thou blasphemously calls christ the light an idol , and natural light . and whereas thou saist , vve cannot find the names or offices of pastor , elder , deacon , teacher , which christ set in his church . ans . here the very common people will witness against thee that thou lyest ; for the work shewes it by the care and order that nothing is lacking ; for we have more in our church then the names of those offices , we have the fruits of them , for nothing is wanting amongst us ; we have the great bishop , & are taught of god , & do know the lord from the greatest to the least , heb. . but what is become of your teachers and pastors , and deacons , who made such a noyse against us a few years ago , who had the name but out of the life and power . and whereas thou saist , vve do not alledge scripture for our doctrine for proof , but vvomen speak in our meetings . here again thou adds lyes , to lyes , and delights in lyes , psal . . . and art a deceitful witness speaking lyes , prov. . . and hast bent thy tongue like a bow for lyes , jer. . and so speaking lyes in hypocrisie , tim. . for we had never meeting nor discourse with people , but we prov'd our doctrine by scripture ; and at the last dispute thou had scripture brought to prove the truth against thee ; and out of peter and jade , proved thee to be the man that denyed the lord that bought thee . and as for thy denying womens speaking , thon has herein manifested thy ignorance of the scripture ; for christ seat mary magdalen first to declare his resurrection unto his disciples , marke . and that the daughter of phanitel she declared of christ to all that looked for redemption in jerusalem . luke . and. phebe a servant of the church ; which in some translations is a pastor ; and priscilla and aquilla instructor's ; and philip had four daughters prophesied ; and women were labourers with the apostle in the gospel , read acts and romans . women prophesied cor. . and acts . & joel . sons and daughters prophesie . and thus john wiggan can make no distinction between those women that are forbibden to speak , and those who are incouraged and commended ; his envy hath so blinded him , but limits the holy one , that his folly might be manifest to all men , for christ in the male and female was not to be limited , nor prophesye to be despised , thes . . but thou hast manifested thy self to be contrary to christ and his ministers , and so proved thy self to be a false minister , and one of the false teachers , that puts no difference between the pretious and the vile , and a walker in lyes , jer. . and so it is thou that teachest lyes in the name of the lord ; and was mary magdalen a jezabel , and priscilla , phebe anna , the rest of the women the apostle forbids speaking as in tim. &c. how ignorantly dost thou apply the scripture , and wickedly , but this manifests thy judgment of them , but thou art more ignorant than some of the baptists , for some of the baptists would allow women to speak , but thy envy hath eaten out thy sight , and the least of our disciples sees thee to make lyes thy refuge , and who lives in the truth sees thee . and whereas thou saist , we say the scriptures are not a rule of faith and conversation to walk by , hence it is that christs water baptism , and supper , and his censures are rejected . ans . if the scripture be thy rule for thy life and conversation , then why dost not thou obey it ? for if the scripture be thy rule , then thou must burn offerings , and sacrifices ; and if but part of it be thy rule ; why didst not thou set down what part it is ? but we say christ is our rule ( which doth also the scriptures ) math. . . where it is said he shall rule the people , and he is the author and finisher of our faith. and give us that scripture that saith , the scripture is the author of mans faith , and mans rule ; and as for thy bread and wine and outward washings , thou knowst little more than that , nor hardly that , for if thou didst , thou would'st have answered my queries , but thou darest not confess to the power the apostle was in , and we look at things that be eternal , . cor. . and not at the things which are seen ; and such as are risen with christ , seek those things that be above , col. . and as for the outward things , we know them where they be , and do not deny nothing in its place , but our life is in christ ; but thou shelters thy self in outward things , to keep alive in thy old nature , out of the baptism into the death of christ , rom . . and as for thy censures ; you have censured one another , till you are broken to pieces ; and where doth the scripture speak of christs censures ; and christ being within , he is the rule and ruler , and king , ( this is scripture ) within the saints , col. . christ in you , cor. . canst thou not see this scripture within , but thou hast made a trade of them so long , that thy gain hath blinded thee , and was not all the scriptures given forth from the spirit of god within , by inspiration of the spirit , tim. . and is not the new covenant , the law written in the heart , the scripture within , heb. . jer. , . and this scripture within , thou makes a mock and scoff at . and the same gospel as ever was , the power of god we own , and are not ashamed of rom. . . vvhich gospel of christ is the power of god to salvation , and christ saith , the spirit of truth should lead them into all truth ; and was not that their rule , and if the scripture be the rule , what was the guide into the rule to know the things of god , for thou sayest the natural man know not the things of god , for they are spiritually discerned ; then the spirit must be the rule ; and they that are the sons of god are led by the spirit of god , cor. . and joh. . and is not the law written in the heart , the perfect law of liberty , the law of love , the law of faith in the heart ; dost not thou see this is a scripture jam. . . heb. . rom. . . and is not this faith within to be obeyed , rom. . dost thou not here manifest thy darkness to all people , and is not this faith held in a pure conscience , which the just lives by , tim. . . thou mightst be asham'd to scoff at the practice of the saints , and at the scriptures ; but in thy dead faith thou calls light darkness , and darkness light , as in isay : who makes such an outrage against the light , because we say the light is in the heart , and the spirit of god to guide us , is within , according to scripture which speaks of the rule of faith , let christ rule in your hearts by faith . thou hast put him out of his place , & preferred the scripture before him : and what rule had abraham and the saints in the old world before the scripture was written . and whereas thou speaks falsly , accusing and speaking untruths , and persecuting with the tongue and acts of injustice , and thou sayes this we do in obedience to god , and to our guide . ans . thus thou further vents thy lies and malice ; for , the lord god who is pure , and christ our light leads us to no such thing but we speaking truth to thee , and tells thee what thou art without flattery ; therefore , makes thou thy complaint of persecution with the tongue ; but , thou hast the persecuting tongue ; and when thou proves thy other slanders against us , then may thou have a further answer , for we own no injustice . and whereas thou saist , we say the light in every man is the object of faith , and a common sufficient light , that it is salvation to all that obey it , and that we teach free will , &c. ans . here again thou adds lye to lye , perverting our words as thou dost the scriptures , and speaking thy own , for we say christ is the light of the world , and his grace is sufficient for all , and hath appeared to all men , tit. . and believe in the light , saith christ , joh. . , . and christ the light is the author of faith , and we say it is not he that wills or runs , but that god shews mercy , which none is to abuse . and whereas thou saist , we teach and set up an inherent legal righteousness , denying the imputed righteousness of christ wrought in his own person without us ; that christ fulfilling the law in us , or his spirit , mortifying , or sanctifying , and fulfilling the law in us , is justification ; therefore , no coming of christ but that within , and so deny the d . coming of christ , contrary to scripture , & these & many more arminian , popish & long since profligated errors is laid upon their sandy foundation . ans . here thou adds more lies , for christs second coming we do not deny , and he the righteousness of god we own , and never denyed , and it is a false slander of thee to say otherwise ; and our foundation is christ , which thou wickedly calls sandy , isai . . who is a tryed stone , tim. . and the legal righteousness is thy own , it s none of ours , cor. . and the righteousness of faith which saith the word is nigh thee in thy heart , and in thy mouth , we own ; which thou enviously calls an inherent legal righteousness , romans . and that which christ wrought and did in is own person , and suffered without the gates of jerusalem for mankind we own , and never denyed which thou maliciously slanders us with the contrary , and he is revealed within us , and that makes thee to rage ; and all our books which thou speaks of , are according to the scripturea of truth , and to christs and the apostles doctrine ; but thy principles are according to the old errors thou speaks of . but thou saist thou hast done with our principles , thou needs not enlarge upon our hay , wood , and stubble , being assured the removing of our foundation , which thou saist thou hast done , will bring down our whole building . ans . we are gods building , cor. . and we have a building of god , ephes . , and christ is our foundation , which remains and stands sure , tim. and we are built upon the foundation of the prophets and apostles , christ himself being the head corner stone , the lord hath laid our foundation , and no other foundation can any man lay , cor. . , . zach. . . eph. . . tim. . and as for hay , wood , and stuble , it is thy own , and will be burnt up , who has denyed christ the light , the foundation ; and called him a natural , and created light , and idol ; but thy foundation and building is down together , it 's hard to know where it stood ; and where are all your builders and daubers ; and now after all thy slanders and raylings , thou wouldst make people believe thou lovest our persons , and when thou hast uttered all thy lyes and malice , thou in hypocrisie and feigned humility , would make people believe thou pittiest us ; but we know what thy pitty is ; but we are come to the true jesus , who takes pity of our souls ; though thou long deceived many of us ; i believe that few people would hardly have believed that there had been so much poison & venom in thee , & thou hast denyed christ , the light , the way , truth & life , & calls him natural and created , and so art in the error thou speaks of , and thy bowels is the belly of hell , jonah . . and what hast thou to do to take the lords name in thy mouth , and hates to be reformed ; but thou art one of them that uses thy tongue , saying ; thus saith the lord , when he never spoke to thee , jeremiah thou saist , thou hast born thy testimony against us , in that which appears in us , against the mystery of christ crucified . ans . christ jesus which was crucified , which thou slanderously saist we deny ; but him we own , it is thou that denies him to be crucified , in denying his light , for we preach christ crucified , cor , . . cor. . and him that the jews crucified , who were in the same envious spirit with thee , against the light , jo. . mat. . . and mark . . luk. . . rev. . . we are crucified with christ , gall. . . and if thou hadst written fewer errors , it had been better for thee ; but praised be the lord god , thy deeds are brought to light and this is a poor shift for thee to come off so , after thou hast laid down thy assertions and cannot maintain them , nor canst not make them good ; for our questions was learned questions and tended not to strife , and yet stands on thy head unanswered ; and thou and all which thou hast declared , hath been against god and christ , so that thou art one that bears false witness against him , not for him : and thou hast manifested the error of thy judgment , for thy understanding is error , psal . . mat. . . tim. . . and that which thou hast done hath been against christ the foundation of the prophets and apostles ; and thy commendation of us is reviling , and slandering , for it is manifest thou hast a double tongue unbridled , jam. . tim. . . and with thy tongue thou thinks to prevail , psal . . but a lying tongue , ( prov. . . ) is but for a moment , and he that uses slanders is a fool , prov. . . but we cannot walk with slanderers , jer. . . and thou saist , our principle hath had its growth and advantage from these means ; from the pride , covetousness , formality , idleness , and cruelty , corrupt oustomes , idolatry , superstition of parish priests , and the generality of their hearers . ans . and john wiggan trencher chaplain shall be put in amongst them : and thus , when you were in your wickedness as thou speaks of before , and mocked god with your religion , as the end of it hath manifested it self , god hath overturned it , and stained your glory , and your pride , which went before your destruction , prov. . . then the lord had compassion upon us in your day , when no eye pittied us ; and revealed his son in us , who is our shepherd and leader , and salvation , ezekiel : and thou with the rest railed against us in your idleness and pride , and carnality ; and who was mader against truth then your separated congregations in railing against the light and spiritual teaching ; and who were taught of god , and christ , and followed him , and would not follow your pernitious wayes ; and when we prophesied to you of your down-fall , both in your towns and cities , and army , you abused us , prisoned us , and persecuted us ; though all the things is come to pass upon you which we then spoke , and yet thou in thy envy and malice art railing against the truth , the light , christ , that it should spread , but thou had rather the evils before mentioned should spread , idleness and pride , &c. and our testimony was born against your pride and hypocrisie , in the truth , and spirit , and power of jesus , against all your false worships , and churches , and teachers , which god hath thrown down according to our testimony ; and you were found treacherous to your own principles in all things ; for we faithfully bearing our testimony for the lord god to you , as he gave to us ; and for standing faithful to him , we were prisoned , and had our goods spoyled by you ; and now you are murmurers against us , because truth stands , and your foundation is fallen to the ground ; and thou wickedly termes the true christ who is light to be antichrist . and whereas thou saist , antichrist doth never oppose christ more then when he appears in a mystery , when he comes in the name of christ , and pretends to be all for christ , reproving much that is evil , and pleading for many commendable things : thus our saviour tells us many false christs shall arise , mathew . . in sheeps cloathing , mathew . . in so much that if it were possible they should deceive the very elect. ans . this is directly thy own condition , who appears in a mystery to oppose christ the light ; but we cannot say of many commendable things thou hast done , or sins reproved ; and neither mat. . nor mat. . saith that antichrist shall do many commendable things , or reprove sins , for that which reproves sin is the spirit which antichrist is gone from ; christ said antichrist and false prophets should come to the disciples , and john saw they were come , john . and they went forth from them into the world ; and as in the revelations the whole world went after them , and they inwardly ravened from the spirit ; and so keeps people from the spirit and light within them , as thou dost ; and these have the scriptures , ( the sheeps cloathing ) and if it were possible would deceive the very elect ; but , john who saw they was come , said , the saints had the anointing within them to teach them , and they needed not any man to teach them , but as the anointing teacheth them ; and the apostles brought them to the light within them , and the law within them ; and christ bid them not to follow the false prophets , but he would dwell in them , and his spirit should lead them into all truth , joh. . and cor. . heb. . . and whereas thou saist , we have cryed against the priests and teachers , as hirelings , and deceivers , coveteus , scandalous , &c. and their hearers as ignorant , superstitious , formal ; and that every charge hath much of truth in it . ans . here thou art made to confess something to the truth , as the devil did to the son of god , and hath judged thy self too ; for thou was one that we cryed against at manchester , and our testimony stands against thee as it did , who professes what thou art not ; dost thou not remember elizabeth hulme , john abraham , james harrison , and what a rage and madness thou was in when they came to thee to declare the things of god , and how thou lift up thy fist of wickedness against john abraham , and could not hold thy violent hands , and the guilt in you all have answered our testimony , and thou yet was never able to stand to truths face , nor answer the truth , if thou had , thou would have answered the queries e're now : and we are not of them which cries , loe here is christ , or loe there is christ , but as the apostle saith , col. . , . christ in you the hope of glory , whom we preach , warning every man , and teaching every man , that we might present every man perfect in christ jesus ; and christ was not like to be found amongst you when you denyed the light , and they that were innocent that had received the light , quickly saw you ; and this light hath , and will stop all your mouthes that denies it ; and the light is not a shew but the substance ; and thou would seem to hide thy self , from the carnal , proud professors , as if thou wert not of them ; but they that knows thee , knows what thou hast been , and what thou art yet , and all thy congregations which thou hast gathered , where hast thou left them now ? so that which thou ( who denies the light ) hath been doing , is but to beat the air. and all that were sober and feared god , seeing you persecuting us , and reviling against the light , and against the spirit ; and what unchristian actions they used against us , was a cause through quiring into truth , to cause them to forsake you , who denyed the light of jesus , who broke into confusion amongst your selves , and biting at truth , and biting at one another , till you were consumed one of another ; and so the good meaning people that did not make godliness a game , as you did , imbraced the light of jesus , and came into the fellowship of the light and the gospel which is the power of god , rom. . and whereas thou saist , the well meaning people easily fell into their net , to do homage to their new god , in the mean while the ignorant rash priests and people who dealt with them , lost themselves , and injured the truth , and gave this people ground to glory over them . ans . if the well meaning people fell to us , then the ill meaning people staid with you , and this manifests you are fallen from truth , when the well meaning forsook you : and whereas thou saist , they did homage to their new god , nay , it s that god and christ which 〈◊〉 ever was , and will be , whom you for sook and denyed ( as thou denies still ) and mocked with your words like them that opposed the apostles , and called it a new doctrine , a setter forth of strange gods , acts ; and so you did injure the truth , as thou dost now , and it is christs net which they were catched in , which kept the good , and threw out the bad , according to thy own words ; and as you have injured the truth , so hath god brought his judgments upon you ; and thou hath given us as much cause to glory over thee as ever any did ; but our glorying was , and is in the lord god , and his son jesus christ , who hath dearly bought us with his blood ; and thou that denies the light , crucifies christ afresh , and puts him to open shame . and whereas thou saist , the right course to deal with us , is to distinguish between good and evil . ans . this thou hast not done , as is manifest in thy book , but like one of the false prophets , who follows thy own spirit , and sees nothing , but puts darkness for light , and light for darkness ; and thou hast manifested thy unrighteous dealing to us , in all thy book , and thou dost not own the good , nor imbrace it , nor cherish it ; how canst thou when thou denies the light of christ ? for , that which doth make manifest and reproves is light , and all things is manifest by the light , and this light thou hatest , and chofest the darkness , ephesians . and loves it more then the light , john . and whereas thou saist , thou will joyne issue with us to bear witness against hireling priests , against tythes , against superstitious carnal worship , against swearing , against corrupt worldly customes , herein joyne with them , are they at least in shew for the power of godliness as well as the forme , for worshipping in spirit and truth , for justice , for righteousness , sobriety , mercy , gravity , and whatsoever is excellent in life and conversation , so am i ; yea , whatsoever they can make appear to be evil ; that i would east off with as much indignation as they ; and what further good they can shew , that i have not learned , that would i gladly imbrace . ans . when did john wiggan bear testimony against hireling priests , and tyth-takers , should not john wiggan had tythes at manchester to make up his wages , and was not he a priest at his chappels ; where he put off his dark ware , denying the light of christ ; and now when john hath lost his chappels , he will cry against them , and their formality , now when he cannot get them ; oh , subtilty , but would he cry against them if he had . or l. a year given him , nay , would he not bless them for it ; and how can thou worship god in spirit & truth , who denies christ the light & spirit of god to be in every man ; thou art a false worshipper , & thy worship is false ; & the lord moved us to cry against thee ; and that in thy high dayes , and must thou talk of crying against corrupt customs , and be in them thy self ; for thy evil words hath corrupted thy manners , and thou art not for the power of godliness ; and thou art far from the modesty , gravity , or justice , or righteousness , thy language bewrayes thee , as thy lyes and slanders , with mocking , scoffing , reproachful words ; and thy sawey language to friends , and especially to margaret fells ; which shames both learning and breeding ; and that most excellent thing in life and conversation thou hast denyed , which is the light of christ jesus , and if thou would cast off thy evil , cast off thy lying , slanders , reproaches , mockings , scoffings , and if ever thou wilt learn or imbrace good , thou must imbrace the light of christ jesus , which hitherto thou hast reproached ; and wilt thou learn of us , which thou callest antichrist , thou manifests thy self , this is but one of thy flattering scorns . and whereas thou saist , through the riches of grace having cast out those beams which dims the eyes of many , i can better discern the meates that lyes deep in the bottom of their eye . answ . thou denying the light of christ jesus , and not owning the grace which brings salvation , which hath appeared to all men , as in titus : thou art far off the riches of the grace , who calls christ the light , an idol , and instead of casting out beams and moats , thou art fighting against christ the light , truth , and covenant , and salvation to the ends of the earth . and whereas thou saist , being of equal ground with them , can tell them that all their sair pretences , and high expressions , are found to be a covering too short to hide their nakedness and deceit . ans . it is truth we hold forth , and fair pretences is thy own condition , in words , but out of life ; and so thy nakedness is seen to all that fear god , and thy deceitful covering which is now taken off , and thou art manifest , and thou art not upon equal ground with us , who denies christ to be the light. and whereas thou saist , while they call others deceivers , they themselves are the more subtle deceivers . ans . in this thou hast declared thy own condition , for we are saved by christ , and hold him forth , and declare what we have heard and seen , iohn . . and declares aginst all such deceivers as thou art , who is an enemy to man's salvation , christ jesus the light , john . and whereas thou saist , while they call others babylons merchants , and charge them for selling christs , the prophets , and apostles words , they themselves do the some , and that none sells more babylonish then they , nor at higher rates then they , as might be instanced in several persons , that i forbear to mention . ans . we are come cut of babylon where thou art , and all your confusions , and have recived the lord jesus christ , whom we declare freely , as we have received , without money , or price ; and we do abhor thy lyes and slanders , as to declare babylons merchants , and such as makes a trade upon christs , the prophets & apostles words , & then to do the same things our selves , which no honest man can charge us justly with such things , but such as thee , who sells thy self to work wickedness ; and the lord will rebuke thy spirit , for charging that upon his innocent lambs which they are not guilty of ; and we do charge thee to mention those particulars , and their names that hath sold such ware at so great a rate , and what was the rate , and who and what are their names that bought it ? and whereas thou saist , while thou endeavours to discover their deceits , thou intends not to hurt any thing that 's good in them . ans . it is the good in us that thou strikes at , and in that thou hast discovered thy own deceit , as may be seen all along in thy book , together with thy contradictions . and thou saist , hosea . . who so is wise , and he shall understand these things prudent , and he shall know them , for the wayes of the lord are right , and the just shall walk in them . but john wiggan hath fully discovered his foolishness , and that he walks not in the way of the lord , which is light ; for christ saith , i am the light , i am the way , the truth , and the life ? and this light he hath denyed . a postscript . how hath thou lived in sloath and idleness , that thou hast not convinced those that turned from thee , which was thy heareis all these many years , that thou begins but now , alack for thee , they are on a foundation above thee , and so thy sandy foundation , and darkness , and enmity , and making gaine of the apostles and christs words has been thy own condition ; and keeping people alwayes in teaching , that they may alwayes be paying thee ; and now , that thy goin as gone , thou grumbles and mutters against those that be innocent , and judgeth them in the practice of thy self , and so measureth them with by own earthly spirit , and judgeth them with earthly judgment , which cometh not near them . something in ansvver to john wigans appendix , wherein he compares the evil language of the quakers , with the false prophets . answ . to tell a man he is a lyar , if he find him so , is not a mark of a false prophet , for jeremiah did so , jer. . and the apostle was no false prophet when he told them they spake lyes in hypocrisie , tim. . and jeremiah was no false prophet when he said , they bent their tongues like a how , to speak lyes , jer. . nor david was no false prophet when he said , they turned aside after lyes , psal . and the apostle was no false prophet when he said , satan had filled their hearts , act. . as he hath done thine , else would thou not have uttered so many lyes against us ; but we are not afraid of thy reproaches , psal . . . neither do we matter thy mocks , for fools make a mock at sin , prov. . . and knowing that mockers was to come in the last times , jade . though we have undergone the trial of cruel mockings , but god will not be mocked with thy religion and vain words , gal. . for what thou sowest thou must reap , and our words that are spoken to you are truth ; who makes no distinction when the truth speaks to the wickedness , and unrighteous state of man , which the wicked may get the words , as thou dost , and throw upon the righteous . and whereas thou compares us to the false prophets , and the unclean spirits in the revelations , which came cut of the mouth of the dragon , and were proud boasters , false accusers , and incontinent , fierce , despisers of those that are good . answ . john , this is thy own condition , thou hast directly read it ; yet before thou said , thou would learn of us , and thou said they were the better meaning people that came to us , thus thou foamest out thy own shame like unto the raging waves of the sea. and whereas thou saist , we boast of persection and sinless life , and are the servants of corruption . answ . this is false , the lord rebuke thy spirit , for our perfection is in christ , the crown of our rejoycing , who thou saist is an idol ; and christ we serve , and not corruption : and see if any of our friends have spoken such words to thee as thou hast spoken against the truth , and thou denying the spirit and light in men , by which they should see their salvation , thou can be no otherwise but as a wave of the sea , as a well without water , and a cloud without rain ; as in jude : manifest to be in the false prophets steps , tim. . tit. . . pet. . art thou not here in these steps ? evil beasts , slow bellies , &c. all that read the scriptures may see thee . and whereas thou saist , thou hast had converse with several christians in several nations this thirty years . answ . this thou may speak to thy shame , who knows no more of god and christ , then now to call him an idol ; and where did any of all these christians teach thee that christ was an idol ? i do not believe that any sect in all christendome would say so , but thy self ; no not the papists whom thou likens us to , and saith we are as bad : and so thou art like unto them in the revelations , who blasphemeth god and his tabernacle , and them that dwell in heaven . and that which thou did affirm in thy assertion , was contrary to god , christ , scripture and truth , and all people might see them , if there were no answer to them , if they could but read scriptures . and whereas thou saist , it behoved some of them , at least g. f. who was called , as margaret fell affirmeth &c. answ . margaret fell said g. f. was called from his lawful calling , as thou reports ; thou thy self didst report it : that was the occasion of her words , which if it was so , if his calling had been meaner , it was better then butchering people as thou hast done , with the sword ; any of these trades had been better then thine , for thou hast been both a priest , and a butchering major ; so thou might have two trades , and has lost them both , which makes thee ●ail so . alss , for answering thy book it did not so much concern g. f. but many particulars which were some of them miles one off another ; and thy book which we had with much adoe from you , which ye were afraid should have come to the light , it was such a work of darknesse ; and it was but a few dayes time in our hands , which they were not likely to answer it in so short a time , besides called on often to be taken from us , it was an uncertain thing for us to come to answer it , or go about that work , but at last we were fain to take it in pieces , and get it copyed over in pieces , there was such haste with you , and this shews you were afraid to have it answered ; whereof john wigans wife , and some of his mis-led people , made a boast as though we could not answer it , before we could have it , which he hath small reason for , as they that reads it in mecknesse sees his folly , tim. . and that which we writ was true to thy condition , thou hast proved it . and whereas thou art grieved because the goalers and prisoners should see thy fruits laid open , because we sent letters to them to give unto thee , when thou thy self would not take them of us ; and we did not send for our letters again , as thou didst thy book , or some through thy means ; not being afraid who see them or read them . and herein thou condemns thy self , for thou directed thy book to the goaler , and sent it into the towne before it came to us ; so in this thou hast judged thy self , for thou didst not so much as direct that a copy of it should be given to us , and so thou renders thy self both obnoxious and odious in thy book and practice . and what thou hast been is known , and there is things yet to be manifest , which is a shame to mention : and so thou hast thy self begotten in many men a true opinion , that thou art a hainous offender , in speaking such words , and writing such things against christ the light. and we know none that hath sent thee any letters sealed , but there hath been a name subscribed to them . and as for scorning , jearing , and frothy expressions , that 's thy own condition john , and not ours ; and why didst thou not put those letters ( sent without names ) into thy book , that the wise reader might have seen them ( if there were such ) and have judged of them . and as for me thomas curwen , who sent several papers to thee , being burthened with thy wickednesse , who had published thy lies abroad in the name of the lord , and wast ashamed and afraid that we should have them , though thou promised often we should have them in words , and now that we have it , it must but be a fortnight , being a short time for them who are above . miles from one another : and thou hast done unjustly in that thou hast not put down my whole letters , and the occasion of them , for there is no wise man will judge but that there was some reason why i should send such words to thee : and did not froth , and rage , and fury appear in thee , when thou laid violent hands on me , and pull'd my coat like to tare it off my back ? and canst thou lift such unholy hands and fists of wickednesse unto the lord in prayer ? and will god accept thy sacrifice which is like cains ? and when i did peruse thy book , i found it did not prove thy assertion , viz. that christ the light is not saving : it therefore is but as chaff and dirt ; and thou perverts , and wrests , & adds to many scriptures , seemingly to prove thy assertion good , which thou couldst not , for which , i say , the plagues of god shall be added unto thee , according to the scriptures , rev. . to which john wigan , in his wonted fury and rage said , the plagues of god was upon me , and we all spake from the spirit of the devil . yet this man before his companions would seem to be humble , and a meek man , through his feigned words would seem to justifie himself . and for thy sawcy language , and ill-bred behaviour , and unmannerlinesse , if thou had put all my letter down , the reader might have seen why i charge those things upon thee . and therefore i had good ground to speak these words through all thy words and carriages towards me , and also thy abusive and slanderous , and sawcy expressions to my esteemed friend in the truth , m. f. which if thou hadst had either civility , or the reason of a man , or any regard to virtue , thou would have been ashamed to utter or have written such things as thou didst ; but thou hast abused her letters as thou hast done mine , and taken that which thou thinks may be for thy advantage , and wrests our words as thou hast done the scriptures , and left out that in our letters which was the cause we spoke those things unto thee , and plainly shew the cause , which if any desire to know the cause , we have them to shew , for if we should put them in our book they would make it too great a volume , too great , together with thy slanderous letters , and that thou should vomit so many slanders in thy book , which thou would not let us have but only a few dayes , and then thou glories and boasts , in which time thou knew we could not answer them , the particulars concerned in it being so far distant one from another . and john , if thomas curwen husbandman , which is a better calling then thy trade , who hath often been moved of the lord to write to thee , is able to indict letters , having been often burthened with thy hypocrisie and vain deceit , and fleshly performances , which thou hast charged falsely upon me in a letter . and here thou publishes that which thou knows not , slandering us both with that which thou art ignorant of , not knowing but another might do it , and so hast published thy ignorance . dost thou think this will stand amongst wise men ? and thou hast said thou will never learn in my masters school , which is christ the light , nor come to the law which is the schoolmaster until christ , which thou art ignorant of both . and within all this time thou might have answered my queries , if thou had been in the meeknesse , but it is manifest thou art choaked with evil , and envy , and possest with a bitter spirit , that thou hast not power to do good . and as for thy dreaming , it is manifest if thou hadst been awaked , thou would have answered my . queries , and cleared thy assertion , and convict me if i had opposed my self ; but thou hast denyed this office and work , and in stead of giving satisfaction herein , thou hast published thy own shame . i would not have thee to envy me so much , for the good i have to thee , for which of those things dost thou thus deal with me ? is it not because i have told thee the truth ? for which of those good deeds dost thou rail of me so fast ? was it not a good deed , to tell thee thou was a deceiver , knowirg thee to be so ? for now thy fruits makes thee manifest to be a deceiver , and whom thou hast deceived , pet. . mat. . . and whereas thou hast picked a few lines out of james parkes private letter sent unto thee , whom thou seems to pretend love to , and now publishes them , and this was thy love ; was it not time for me to forsake thee , being long deceived by thee , and has known thy principles and thee long , and thy feigned love : but should thou not have put all my letter down , that the reader might have seen it , and judged with thy words , which was the occasion of it : and the words which thou slanderously spoke in secret , but thou wilt manifest thy self , that thy solly may appear , which cannot abide plainnesse ; but my letter is true to thy condition , and thou wilt find it so . and i tell thee it was a fraudulous part of thee to publish a part of my letter , and not all , or other friends letters either , and far off the truth , and below a wise man , but it is well that thou hast published so much as thou hast done , that people may read thy book , and see the words come true upon thee . john wigan , this in answer to part of thy appendix . wherein thou mentions margaret fells letters , and has therein falsifyed my words , as it is the usual manner of thee and such deceivers as thou art , for you do so with the scriptures , who makes a trade of them , and teaches for filthy iucre , you take here a piece , and there a piece , such as will make for your own ends , and for your advantage , and for the setting up of your image you make , and so leaves poor people dark and ignorant of the scriptures , and also of your deceitful dealings with them , and so keeps them in darkness , and preaches unto them , that they must carry a body of fin with them as long as they are upon the earth ; and they are no other like , so long as they that are blind follows thee , and such like that are blind , and so you all go into the ditch together , which is your place , and shuts the kingdom of heaven against men , and neither enters in your selves , nor suffer them that would go in to enter , mat. . . but thou hast intended in taking pieces of my letters here and there to make them seem more odious to the reader , and also thou has intended thereby to cover thy own nakednesse and ignorance of god and his truth , in leaving out the cause and ground of my speaking those words , which is nothing but truth to thee according to the scriptures , where they stand written to thee , though thou endeavours by thy overskipping , and taking words here and there to make them non-sense to the reader ; yet as they stand , and as thou hast set them , any rational man of truth and honesty , that knows what thou hast written and spoken to me and others , will judge them to be truth to thee ; therefore for the further manifestation of thy wickednesse , i shall by plain scripture convince the reader that reads with an impartial eye , and prove thee a blasphemer against god and his truth , as it is in jesus , and when i have done so , then let the reader judge whether thou be not guilty in truth and reality , and of all i have writ to thee . the cause of my first writing to thee was from thy blasphemous book , which thou put out against christ jesus the light , our corner stone , which thou boastingly saies thou strikes at , and i can truly say , and the lord that judges all hearts knows , that i had no delight to meddle with thee , seeing thee a conceited man , only in deceit and ignorance , but i was moved of the lord in the vindication of his truth , to bear my testimony for his truth , and to write to thee , and to leave thee without excuse . ( . ) in thy book thou saith , whoever calls and worships this ( the light in every man ) as the redeemer worships an imaginary and fictious christ , and indeed an idol , and in another place of thy book thou saies , that the light in every man that comes into the world , set up and worshipped in prayers and praises . all the honour and attributes due to the true redeemer alone being ascribed to it , which is an idolatry so much worse then that of jeroboams , or of the papists . in a third place of thy book thou saiest , admit this grand lie for the corner stone , and the whole super structure will consist of lies . these with many other such blasphemous speeches thou hast uttered forth in thy book , which i shall forbear to trouble the reader with , they being answered before . again in thy second letter to me thou hast sent writ these words ; its likely thou hast never been so plainly told that thou sets up an idol , if thou call the light that is in every man that comes into the world , christ the redeemer , and if thou worships that light as the redeemer , that thou art an idolater : it seems by these words , that thou hast writ these words in thy former letter , which i sent back with the answer , and so hath not the words there written here to produce , but here is enough and sufficient to manifest thee an absolute blasphemer against christ and the holy ghost . answ . the light of christ jesus which we bear witnesse of , which hath lighted every man that 's come into the world , is the same light which john bore witnesse of which was a man sent of god for that purpose , before christ jesus came to prepare the way before him as the scripture doth testifie , which prophesied of him before he came , and which prophecies he bore witnesse to when he came , as isa . . , , . the voice of him that cryeth in the wildernesse prepare ye the way of the lord , make straight in the desert the high way of our god. read on to the fifth verse , and malachy the . and . behold i send my messenger , and he shall prepare the way before me , and the lord whom ye seek shal suddenly come to his temple , and according to these prophecies the angel gabriel came to zacharias , and told him that he should have a son , and luke . . and the angel answering said , i am gabriel that stand in the presence of god , and am sent to speak unto thee , and to shew thee these glad tydings , and in the sixth month after the angel gabriel was sent from god unto a virgin , espoused to a man , named joseph , which testified of the birth of christ , as you may read in the of luke at large , and the angel said unto zacharias when he told them of the birth of john , he said , fear not zacharias , for thy prayer is heard , for thy wife elizabeth shall bear a son , and thou shalt call his name john , and thou shalt have joy and gladnesse in him , and many shall rejoyce at his birth , and he shall be great in the sight of the lord , and he shall be filled with the holy ghost ( even this is he that bore witnesse of the light which iohn wigan calls an idol ) from his mothers womb , and after this child was born , his fathers mouth was opened in praises unto the lord , being dumb since the angel spoke to him , because he did not fully believe , and his father zacharias was filled with the holy ghost , and prophesied of christ saying , blessed be the lord god of israel , who hath visited and redeemed his people , and so to the end of the chapter , as you may read , ver . . and the child shall be called the prophet of the highest [ to wit christ ] and thou shalt go before the face of the lord to prepare his waies to give knowledg of salvation unto his people , by the remission of their sins ; and christ himself bore witnesse of john , mat. . and said , he was more than a prophet , and said , of all that were born of women , there was not a greater then john , and said he was a burning and shining light , as you may read . for this is he of whom it is written , behold i send my messenger before thy face , which shall prepare thy way before thee , ver . . and if ye will receive it , this is the elias which was for to come ; for all the prophets and the law prophecyed until john , he that hath an ear to hear let him hear , ver . , , . and the apostle bore witnesse of iohn , and said , as john fulfilled his course acts . he said , whom think ye that i am , i am not he , but there cometh one after me , the shoes of whose feet i am not worthy to loose . thus far we have proved unto you what iohn was , that he was sent of god to bear witnesse of christ by these scriptures , with many more which might be instanced concerning john. now we shall go to johns testimony , and witnesse which he bore of christ jesus , john . in the beginning was the word , and the word was with god , and the word was god , the same was in the beginning with god ; all things were made by him , and without him was not any thing made that was made , in him was life , and this life was the light of men . this is he which john bore witnesse of , this same john came for a witnesse to bear witnesse of this light , that all men through him might believe , as you may see proved by all the foregoing prophecies of him ; he said , he was not the light , but was sent to bear witnesse of the light that was the true light , which lighteth every man that cometh into the world . this is the light and no other which we witnesse , and bear testimony of , which john wigan saith is an idol ; he was in the world , and the world was made by him , and the world knew him not , but as many as received him , to them he gave power to become the sons of god , even to them that believed on his name , not to such unbelievers as john wigan , who denies him , which was born not of blood , nor of the will of the flesh , nor of the will of man , but of god ; this john wigan calls an idol . and the word was made flesh , and dwelt among us and we beheld his glory , as of the only begotten son of god , full of grace and truth ; john bore witnesse of him , and cryed , saying , this is he of whom i spoke , he that cometh after me , who is preferred before me , ver . . now here the reader may see w's . blasphemies , and lyes in his book where he saith , that the light that john bare witnesse of , that lighteth every man that comes into the world , is the word creator , and not the word made flesh , christ ; so let the reader read john. . , . and this is the record of john , when the jews sent priests and levites from jerusalem , and asked him , who art thou ? and he confessed and denied not , i am not the christ , and they asked him , and said unto him , who art thou ? and he said , i am the v●ice of one crying in the wilderness , make straight the way of the lord , as said the prophet isaiah , john. ver . . they asked him , why baptizest thou then ? and john answered , saying , i baptize with water , but there standeth one among you , whom ye know not , he it is , who coming after me , is preferred before me , &c. jo. . ver . . . here john beares witness of him , according to the prophesies ; the next day john seeth jesus coming unto him , and said , behold the lambe of god which taketh away the sin of the world . this is he of whom i said , after me cometh a man which is preferred before me , for he was before me , ver . . . this is he whom we worship as our redeemer , whom j. w. saith , to worship is to set up a greater idolatry then that of jeroboams , and of the papists , and john saith further , that he should be made manifest to israel , therefore am i come baptizing with water , and john bore record , saying , i saw the spirit descending from heaven like a dove , and it abode upon him , and i knew him not , but he that sent me to baptize with water , the same said unto me , upon whom thou shalt see the spirit descending and remaining on him , the same is he that baptizeth with the holy ghost . and i saw and bare record that this is the son of god ; and this is he whom j. w. saith , whoso worships , worships an idol . and the next day john saw jesus walking , and looking upon him said behold the lamb of god ; and so this is a part of johns record and witnesse which he hath borne of the son of god , the light of the world that hath lighted every man that cometh into the world ; with severall more , as the scripture will testifie , who baptizeth with the holy ghost ; and this is he which j. w. desires the people with whom he has to do , and all others with fear and trembling to consider how injurious this opinion is , and how pernicious and destructive such a sandy foundation will prove to pretious soules ; for admit this grand lye for the corner stone , and the whole superstructure will consist of lyes , saith he , and open this as the first door of entrance ( as they do ) and it leads into a babel of confusion and errors ; no sooner is a man entred in at this deadly gate , but he is in the city tohu , where first , if his eyes be anointed with eye salve by the true jesus , he may behold this image of iealousie ( the light that is in every man that comes into the world. ) answ . here i desire the reader but soberly , and seriously to consider of this mans doctrine , and compare it with the foregoing proofes , with what shall be hereafter , and let him judg whether it be not as absolute blasphemie as a man can speak , and that according to the full proofe of the scriptures , for christ jesus . jo. . . where jesus saith , i am the light of the world , he that followeth me shall not abide in darknesse , but have the light of life . and again , in jo. . jesus cryed , and saith , he that believeth on me , believes not on me , but on him that sent me , & he that seeth me , seeth him that sent me . . i am come a light into the world , that whosoever ●eleeveth in me shall not abide in darkness , . and in the . while ye have light , believe in the light , that ye may be children of the light . these words spake jesus , who baptizeth with the holy ghost , which j. w , saith , if this lye for the corner stone , all the superstructure will consist of lyes . if any man walk in the day , he stumbleth not because he seeth the light of the world jo. . . now i desire the reader will seriously consider , whether j. w. be not highly guilty of blasphemy , and one with those pharisees who was grieved when christ wrought miracles , and cast out devils , and turned and converted many unto god , when he entred into the strong mans house , and bound the strong man , and spoiled his goods , ver . . so j. w. is grieved that there should be so many turned unto god , and afraid for the time to come , lost there should be more , and therefore he strikes at christ jesus , the light and corner stone , which he calls a lie , as those pharisees did against christ formerly ; but christs answer is , if i cast out devils by the power of god , then the kingdome of god is come unto you ; else how can one enter , & c ? which j. w. denies , that the kingdome of god should be come unto the pharisees , or unto the world , ver . , . blasphemously against christs own words . but christ saith , all manner of blasphemy shall be forgiven unto men , but the blusphemy against the holy ghost shall never be forgiven ; which j. w. is guilty of , in his wicked blasphemous words and writings , it is past my knowledge how often . and therefore christs words are fully manifested upon him , who saith in the . verse . whosoever speaketh a word against the son of man , it shall be forgiven him , but whosoever speaketh against the holy ghost , it shall never be forgiven him , neither in this world , nor in the world to come , mark . , . luke . . this stands good upon j. w. for ever , if christ be god who baptized with the holy ghost , j. w. is a blasphemer against him . and so i desire the reader to consider without prejudice of what is proved , and furthermore whether he be not one with those jews that were filled with envy when they saw the multitudes , and spake against those things that were spoken by paul , contradicting and blaspheming , acts. . . and also one with elimas the sorcerer who withstood paul , and went about to turn the deputie from the faith . ver . . and also one and the same with those jews whom paul was pressed in spirit to testify unto , that jesus was the christ , and when they opposed themselves and blasphemed , he shook his garment and said unto them , your blood be upon your own heads i am clean , &c. acts. . , . and also whether he be not one of those which the apostle speaks of , in rom. . . thou that teachest another , teachest thou not thy self ? thou that preachest a man should not steal , dost thou steal ? and thou that abhorrest idols , dost thou commit sacriledge ? for thou hast blasphemed against the worthy name of god , the light. rom. . . jam. . . and so now thou art proved such a blasphemer that i am forced to compare thee to the beast spoken of in the revelations : i am sure thou art one that worships him , and gives thy power to him , for thou hast spoken great things and blasphemies against the lord and his anoynted , the light christ jesus . rev. . . and hast opened thy mouth against god , to blaspheme his name , and his tabernacle , and them that dwell in heaven . and so now thou art perfectly proved a blasphemer against god , and now thou mayst see if thou can clear thy selfe of these things , or any that takes thy part against christ the light , who inlightens every man that comes into the world , which john bore witnesse of , and thou hast given thy power to the beast to make warre with the saints . so now i am to prove thee to be a minister of darknesse , who hath affirmed , that the light in every man is not a saving light , which i have proved already is christ jesus , which john bore testimony to the true light that enlightens every man that comes into the world , and which is the saviour of all mankind , tit. . . . thou hast asserted , that god has not given a measure of the spirit to every man , contrary to the apostle , in cor. . , . who saith , the manifestation of the spirit is given to every man to profit withal . and thou goest about to make the light of christ jesus , with which he has enlightened every man , a created light , and a dim light , and a natural light ; and spirit of a natural man. and here i shall prove thee an idolater , and a graver up of an image in thy dark divining , where thou art one with all the ministers of antichrist , who studies an image in your brains , and the dark imaginations of your hearts ; for though thou seems to be a separated priest , yet it is but in the sensual , and carnal , and devilish , not in the spirit of god , for thou crucifies that in thy dark deceitful heart , while thou art making and setting up another spirit and light which thou calls natural , and not the light of christ . and here thou art worse then surplice-men , or homily-men , for they will confess that the light in them which shews them sin , is the light of christ ; and yet thou seems to confess that the light in every man is the law written in the heart , and if so , the new covenant . answ . all this heap of confusion which thou hast heaped together , doth but manifest thy darkness , and thou ministers out of it , and art an enemy to the light of christ , and so thou must needs be a minister of darkness . though thou hast been a minister long , i ask thee this question , didst thou ever preach the light of christ to people , or didst thou ever turn peoples minds to the light of christ in their consciences , or didst thou ever turn any from the power of satan to the power of god ? if thou hast , set us out some of thy flock that they may be tryed ? but there are a great deal that will cestifie against thee , that has been of thy flock , that is turned from thy darkness , to the light of christ , which thou art an enemy to , and with it they see thy deceit and darkness , wherein thou didst deceive them , and can praise the lord for ever , that they are turned from thy darknesse . but now for the proof of thy false doctrine . and . is not the light which is in every man , the light of christ that convinceth a man or woman of sin and evil ? and is there another saviour besides christ that takes away the sin of the world ? and what was that image of god in which adam was created ? wilt thou not have christ to be god ? and thou sayes , there remained a part in adam after he had transgressed , which made him hide himself , but thou calls this the spirit of a natural man , and a created light . is the light that is in man a created light ? and is the law which is written in mans heart , and the spirit which is put in the inward parts , created ? and was that image of god which was in adam a created image ? how was the lamb slain from the foundation of the world , revel . . . rev. . . but in plain words , did god create any light in the beginning but what he set in the firmament of heaven ? is an invisible light created , which sees god which is invisible ? it s pitty to put these things to thy gross darkness ; but that for the seed's sake it may be serviceable to others . and dost thou say , the law of god that he writes in the heart , and his spirit which he puts in the inward parts , is this a created light ? oh the gross darknesse that is in thee ! how dare thou take upon thee to teach ? is not god light ? and is the image of god in man a created light ? and is that created and natural ? and is not christ light , and his spirit light , and is not the law light , and is not the law spiritual ? and did not moses say to the children of israel , deut. . , , , , & . for this commandement that i command thee this day , is not hidden from thee , neither is it far off , &c. but the word is very nigh thee , in thy mouth and heart , to hear it , and to do it : see , i have set before thee life and death ? was this , that would have led them into life , natural and created ? and is not this law righteous , and spiritual , and just , and good ? as the apostle witnessed of it , act. . . . rom. . . who said , they received the law by the disposition of angels , &c. and did not christ jesus say , he came not to destroy the law , but to fulfil it ; and that one jot or title of the law should not passe till it was all fulfilled ? and is not christ the end of the law for righteousnesse ? and is this the spirit of a natural man that knows not the things of god , that christ is the end of ? art thou not in this a minister of darknesse , and an idolater ? and doth not the apostle say , rom. . . that they were become dead to the law by the body of christ : wherefore he saith , the law is holy , and the commandment holy , just , and good , ver . . but this dark doctrine of thine , makes thee clearly manifest that thou art in the flesh , and the motions of sin works in thy members , which brings forth fruit unto death , and never knew the life of the law yet , nor the life of the commandment , but art alive without the law , and so art alive unto sin and wickednesse , and knows it not , not having the law to be thy schoolmaster , to correct thee for thy wickednesse , which would revive and set thy sins before thee , that thereby thou wicked might die . but thou has not been at this school yet , for all thy learning and divining it has been all in the darknesse , thou has never come to the law yet which is light , which is the schoolmaster unto christ . this thou sits judge upon , and sayes its spirit of a natural man , and so living without the law , is dead in thy sins and darknesse , and so never knew what it is with thy mind to serve the law of god , as the apostle did , he delighted in the law of god according to the inward man ; but this is too mean for thee , this thou calls created and natural , and so lies drowned in darknesse , and sin and wickednesse , thy mind and all thy members committing sin , and drinks up iniquity as the ox drinks up water . how should thou do other , being thou art an enemy both of christ , and his law , and his light , and his spirit ? and what ? art thou not a minister of darknesse in all this ? and the apostle who was obedient unto the law of god in his heart , and the spirit of god in his inward parts , by this he saw the body of death , which made him to cry out , &c. but he also saw his redeemer christ jesus , for he was a minister of the light , and turned people from the darknesse to the light in them , and so could confesse then , the law of the spirit of life in christ jesus had made him free from the law of sin and death . so the apostle doth not make such a separation bet wixt the law and christ as thou dost , who saist , it is natural and created ; but this is but the judgment of thy dark spirit , for the apostle saith , that god sent his only begotten son in the likenesse of sinful flesh , and for sin condemned sin in the flesh , that the righteousnesse of the law might be fulfilled in us , who walk not after the flesh but after the spirit , rom. . . god sent forth his son , made of a woman , made under the law , gal. . . i desire the reader to take notice of this mans darknesse and ignorance of this light , and law , and spirit of god , and also of his idolatry , who has made and framed another image which he calls a created light , and a natural light , and a dim light , and the spirit of a natural man. and whether this law and spirit of god , which was given unto the children of israel into their hearts be natural , and also hath been the guide and teacher of his people in all ages ; for christ himself saith unto the jews , it is written in the law , you shall all be taught of god , and the prophet isa . said , that all the children of the lord should be taught of the lord. and how should they be taught , and be established in righteousness , but by the light of righteousness , the righteous law of god written in their hearts ? and this is none of j. w's . molten image which he has set up , which he calls created , and naturall , and dim light , and spirit of a naturall man &c. and so here the reader may read by what is here proved by plaine scripture . j. w. first to be a minister of darkness by his denying the light of christ to be the law of god , the pure new covenant which he hath lighted every man with , and his law which is written in every heart since the new covenant ; and also he may read him an idolater in that he has made a molten and graven image , which he calls created and natural , and the spirit of a man , which is neither light of christ , nor law of god , nor new covenant ; and now i. w. thou hast raced thy self out , both from the knowledge of the law , and the law-giver : so thou art proved , by the plain scriptures of truth , ( ) a blasphemer . ( ) a minister of darkness . ( ) an idolater . ( ) i am now to prove thee an antichrist , which was to come in the last time , which denyes christ come in the flesh . and that is to say , ( ) thou goes about to prove , and has laid it down in thy book , as though christ which lighteth every man that comes into the world , were not god and the new covenant , or covenant of god which was before the foundation of the world. ( ) thou laies down , that christ is not that word and light which john beares witnesse of , but saith , it is the word creator . and , ( ) thou makes a difference between the father and the son , and so sets up two lights , and two words , and so two gods , except thou denyes christ to be god. answ . and first in answer to that thou dost oppose , which is , that christ the light is not gods covenant , was not the covenant which god made with abraham in christ jesus , did not the apostle say the same , gal. . . now to abraham and his seed was this promise made , he saith not unto seeds , as of many , but as of one , unto thy seed which is christ , and this i say , that the covenant that was confirmed before of god in christ , &c. here the aposte doth not say as thou dost , that christ is not gods covenant of light , and also the apostle saith that christ hath redeemed us from under the curse of the law , that the blessing of abraham might come on the gentiles , here christ brings the gentiles into covenant with abraham and the jews ; but this is a mystery thou never saw ; and is he not the god of abraham , the god of isaac , and the god of jacob , in his everlasting covenant christ jesus : and is not the covenant of the lord with david & his seed for ever in christ jesus ? and hath not the prophet isaiah said in the . and . i the lord have called thee in righteousness , and will hold thine hand , and will keep thee , and give thee for a covenant to the people , and for a light to the gentiles , to open blind eyes , and to bring out the prisoners out of prison , and them that sit in darkness out of the prison-house ; who is this that should do this , if it be not christ jesus , whom wilt thou have it to be ; and again , isa . . . it is a light thing that thou should be my servant to raise up the tribes of jacob , and to restore again the preserved of israel , i will also give thee for a light to the gentiles , that thou mayest be my salvation to the ends of the earth , who is this thinkest thou ? this torments thee , this that reaches unto all the ends of the earth ; light shining in all , this torments thy dark spirit , thou makes accompt in thy book this is a created light as thou saist in thy book , where thou quotes rom. vers . , , . who hath the law written in their hearts , which accuses or excuses them in the day when god shall judg the secrets of men by jesus christ , according to my gospel : let the reader judge whether this be a natural created light , which judges the secrets of mens hearts by jesus christ ; is not this gods new covenant of light to the gentiles , which he has written in their hearts : and doth not the apostle say in hebr. . . speaking of the old covenant and priesthood , but now hath he obtained a more excellent ministery , and by how much also he is the mediator of a better covenant , which is established upon better promises , is not this christ ? for the jews broke their covenant and their law that was written in tables of stone , which gendered to bondage , and there was then a law added because of transgression , until the seed christ came , gallat . . . yet the promise and covenant that was made to abraham in christ jesus stands still , and is the same , and cannot be disanul'd , as the apostle saith , gal. . , , . hebr. . . the law that was added . years after the promise was made , could not disanul it , for the apostle saith , if the first covenant had been faultless , then there had been no place found for the second , and so this is the covenant of god , writing his law in their hearts , and puting his spirit in their inward parts , for the jewes had outward laws written in tables of stone , which laws they broke , but now christ jesus the everlasting covenant of god , which is light made unto abraham never can be broken , but is an everlasting light in the hearts of his people , and an everlasting law written in their hearts , and an everlasting covenant of life and peace , and so brings all into unity and fellowship , for there is neither jewes nor greeke , there is neither bond nor free , there is neither male nor female , for they are all one in christ jesus , and if they be christs , then they are abrahams seed , and heires according to the promise , gal. . , . and so here thou art proved thus far an antichrist , and a denyer of christ jesus ( the light ) to be gods covenant , who according to the flesh is the son of abraham , the son of david , rom. . , , . and according to the spirit the son of god , paul was made a minister of that gospel which was promised . but these things is a mystery to thee , and thou knows nothing of them but what thou knowes naturally as a bruit beast , for thou cannot believe the apostles testimony that he gives in the . of the acts , when he is speaking of saul , vers . . and when he had removed him , to wit saul , he raised up david to be their king , to whom he gave testimony , &c. of this mans seed hath god according to his promise raised , vers . , unto israel a saviour jesus , when john had preached before his coming ; and as john fulfilled his course , he said , whom think ye that i am , &c. men and brethren of the stock of abraham , and whosoever among you that feareth god , to you is the word of this salvation sent , vers . . so let the reader read this portion of scripture , and see whether christ jesus be not gods covenant of light , and promise unto abraham , and unto david , and also whether this be not that which john bore testimony of , and so now thou art sufficiently proved thus far , not only a breaker of gods covenant and promise unto abraham and his seed for ever , in whom the apostle saith , all the promises of god are yea and in him amen , cor. . the next is , wherein thou has denyed christ to be that word which john beares witness to , which was in the begining with god saying , the neglect of this distinction of the word creator , and the word made flesh , is the ground of the great mistake of many , thou saist , who not considering what is testified of the word as creator , do confound that light which is set up by him in every man , with that light which he gives , as he is the word made flesh , and so calls that light saving , which is but natural , springing up with him in his creation , yea hence they call that light christ , which is but the law written in the heart . answ . i desire the reader to read over the st . of john , and seriously consider what distinctions he findes made there from the word that was in the begining , and the word that 's made flesh , and the light that lightens every man that 's come into the world , and whether all these be not christ , which john beares witnesse of , and whether john and the spirit of god , there have separated them as the blacknesse and darknesse in j. w. hath done ; and let the reader judge whether this man be not possest with an inchanting spirit of sorcery , and witch-craft , and even as it were given up to work wickednesse to his own destruction , being filled with envy and malice against the truth , which has overthrown his rotten and sandy foundation , and causes him so to rage , that he even blasphemes against the god of heaven , that he even dares to separate the god-head , and would not have christ jesus to be the true light and word of god , which was in the begining , in whom the fulnesse of the god-head dwells , and that bodily , gal. . . and so as thou hast denyed christ to be the covenant of god , thou has also denyed him to be the word of god , and also has denyed him to be the light that lighteth every man that comes into the world , and so has denyed his god-head as he is a saviour , by which all the fathers were saved , and dyed in the faith of him , and the patriarchs , and the prophets that had his word in their hearts , and thou has denyed him to be the light of israel , and thou has denyed him to be the first fruits of them that sleep , and the first begotten from the dead , and the first born of every creature , thou has denyed his very life and substance , and the laying of his life down thou has denyed , for thou said , he denyed faith to some , and one of thy brethren said , that his blood was not shed for all ; and thus you spake despight against the spirit of grace , and counts the blood of the covenant an unholy thing , and so christ is of little value to you , and you are not worthy of him , but for the seeds sake , and that people may not be blinded with thy wickedness and blindness , and darkness , and that people may come to an understanding of the truth . i desire the reader seriously to consider these following proofes , that is to say , first of john , that word which was in the beginning with god , by which all things was made and created , which was before man was made or created , and was glorified with the father before the world began , whether this be not the word christ the saviour of mankind according to the apostles words in the . of heb. . ver . and so on , hath in these last dayes spoken unto us by his son , whom he hath appointed heir of all things ; by whom also he made the world , &c. and whether this son of god by which all things was made and created , is not the saviour and the word in the beginning , and the redeemer of all mankind , and whether the word which moses spoke of to the children of israel , deut. . . when he said , the word is very nigh thee , in thy heart & mouth , that thou may do it ; and said then , he had set life and death before them ; which the apostle in the . of hebrews bears testimony to , who saith , christ is the end of the law for righteousness to every one that believes : and when he rehearses moses words he saith , who shall ascend into heaven , that is to bring christ down from above , or who shall descend into the deep , that is to bring christ up again from the dead : but what saith it , the word is nigh thee in thy mouth , and in thy heart ; this is the word of faith which we preach , that if thou shall confess with thy mouth the lord jesus , and believe in thy heart that god has raised him from the dead , thou shall be saved . doth not the apostle say , that this lord jesus is the word , this is the doctrine the apostle preached the same word in the heart , as moses did ; but , i. w. denies this doctrine , and this word , and this jesus , that is very nigh in the heart , that preaches righteousness , he preacheth him afar off , it vexeth him to hear of him nigh in his heart , for his heart is filled with hypocrisie and darkness , and gods word and witness lyes slain in him ; and so all his preaching is of christ without him crucified at jerusalem , but he knows him not , nor where he is , and so all his separation is but in the darkness , talking of a christ without him , and denying gods covenant of light within , isa . . . and denying christ the word in the heart , which was that which the apostle preached ; and likewise the apostle peter , acts. . . the word which god sent unto the children of israel , preaching peace by jesus christ , the word i say you know , which was published throughout all judea after the preaching of the baptisme of john , and hew god anointed jesus christ , &c. vers . . to him all the prophets gave witness , and while peter spoke these words , the holy ghost fell on all them that heard the word . and what word was this they heard when the holy ghost fell on them , was it not the word the apostle preached christ ? oh , thou enemy of god , how should christ be preached , if that word which the apostles preached was not christ , and were not they the ministers of the gospel and of the spirit , cor. . . but as god is true our word towards you was not yea , and nay , for the son of god jesus christ who was preached amongst you by us , even by me , and silvanus and timotheus was not yea , and nay , but in him was yea . here the apostle clearly manifests that the word which they preached was the son of god christ jesus ; and was not the word of reconciliation which the apostle preached , was not this christ ; doth he not say , all things are of god , who hath reconciled us to himself by jesus christ , and hath given unto us the ministry of reconciliation , to wit , that god was in christ reconciling the world unto himself , not imputing their trespasses unto them ; and hath committed unto us the word of reconciliation , and we are embassadours for christ , as though god did beseech you by us , we pray you in christs stead be ye reconciled unto god , for he hath made him to be sin for us that knew no sin , that we might be made the righteousness of god in him . this message is a torment to j. w. he is none of those embassadours , he carrieth no such message as this , this is contrary to his doctrine , for he will not have god and christ to be one , nor he will not have the world reconciled , for he saith , the light that lightens them is not saving ; and how can they be reconciled unto god , if they be not saved from their sin ? he makes account that christs blood is not shed for all ; and the apostle saith , he is the propitiation for the sins of the whole world ; but j. w. saith , that this word is not christ , and the apostle did commend those that he preached to , and committed them to the word of his grace , which is able to build them up , and to give them an inheritance among all them that are sanctified . but for the readers satisfaction , we shall prove something out of the old testament ; did not abraham see christs day , and was glad , and believed , and it was counted to him for righteousness ; was not this by christ the word , which was in the beginning with god , who said , before abraham was i am ; did not moses write of him , as christ saith , and saith , a prophet shall the lord your god raise up unto you of your brethren like unto me , him shall you hear in all things . did not moses see this by the word that was in his heart , which he preached to them ; and did not david prophesie and saw christ set up a king upon the holy hill of zion , and said , he would declare the decree of the lord , the lord hath said unto me , thou art my son , this day have i begotten thee , aske of me and i will give thee the heathen for thy inheritance , and the utmost parts of the earth for thy possession , psal . . but j. w. would not have christ to have none of these , nor such large possessions , he will not have him the light , nor saviour of the world , nor have the heathen for his inheritance , and david saw christ a priest for ever after the order of melchisadecke , and did he not see this by the word that was in his heart , that was a light unto his pathes , and a lanthorn unto his steps , and he said , he had hid his word in his heart , psal . . and thy word is sweeter then the honey or the honey-combe : and solomon saith , pro. . . the lord possessed me in the begining , i was set up from everlasting , from the begining , or e're the earth was , was not this the word that was in solomon's heart , from the begining , and the word that isaiah the son of amos saw concerning juda and jerusalem , it shall come to passe in the last dayes , that the mountain of the lord's house shall be established on the top of the mountains , isay . from the . vers . to the . where he saith , oh yee house of jacob come yee and let us walke in the light of the lord , was not this the light of christ , by which he saw the mountain of the lords house that was to be in the last dayes , and was not this the word christ that was in the prophet , who said that their root should be rottennesse and their blossomes should goe up as dust , because they have cast away the law of the lord , and despised the holy one of israel , which law the prophet saw goe out of sion , and the word of the lord from jerusalem , was not this christ jesus the light , and word of god , and the lord sent a word unto jacob , and it lighteth upon israel , and is not this christ jesus gods covenant . and the prophet isaiah , when he spoke to the people , he told them their eares should hear a word behind them , when they turned to the right hand , or to the left , and their eyes should see their teacher , and he should never more be removed into a corner , and who is this that is given for a leader , and a guider , and teacher , is not this christ that the prophet calls to , when he saith , ho , every one that thristeth come and buy , &c. where he saith , incline thine ear and thy soul shall live , and i will make an everlasting covenant with thee , even the sure mercies of david : is not this in christ , and is not this call to every one that will come and incline their ear to the light of christ in their hearts and consciences , and hearken to the word in their hearts , which is given for a leader and a teacher of all people ; but , such ministers of darkness as j. w. never directed to this teacher and so keeping them in darkness , keeps them in sin , in wickedness , but the lord is coming , and is come already , blessed be his name , to redeem , and has redeemed many thousands out of their mouthes , and from under the tyranny of the oppressor which they have long kept poor people in , and ier. . . where ieremy said , thy word is myjoy , and the rejoycing of my heart . was not this word light in his heart , which is sown for the righteous , and joy for the upright in heart ? and again , ier. . . but his word was in my heart as a burning fire , shut up in my bones , and i was weary with forbearing , and i could not stay . and again , ier. is not my word like a fire , saith the lord , and like a hammer that breaks the rocks in pieces , chap. . . did not all these prophets and holy men of god speak and prophesie with many more , which the scripture makes mention of , from the word of god in their hearts that was in the beginning ; has thou not here denyed the emanuel , god with us , that the prophet isay testified of ; and so has denyed christ come in the flesh , whereby thou has clearly manifested thy self to be an antichrist indeed , for thou hast set thy self to oppose christ ; for , christ jesus himself when he preached to the multitude , he said , mat. . . &c. a sower went out to sow , and the seed that he sow'd was the word of god , and the field that he sow'd in was the world , and the ground that brought forth fruit to god was the honest and good heart . and he saith again , ye are clean thorow the word , &c. ioh. . . and again , sanctifie them thorow thy truth , thy word is truth , ioh. . . and again , heb. . who being the brightness of his glory , and the express image of his person , and upholding all things by the word of his power , when he had by himself purged our sins , sate down on the right hand of the majesty on high , was not this christ . but thou wilt say , it may be , if he be of the majesty on high , he is not in the hearts of people then . thy blindness , darkness , and ignorance of god looks so ; but , the apostle peter his exhortation was , that as new born babes , they should desire the sincere milk of the word , that they might grow thereby . and the apostle james exhorted them , to receive with meekness the ingrafted word which is able to save the soules , chap. . . and again , in peter epist . . . behold i lay in zion a chief corner-stone , elect , & pretious , and he that believeth on him shall not be confounded , unto you therefore which believe , he is pretious , but unto them which be disobedient , the stone which the builders disallowed the same is made the head of the corner , and a stone of stumbling and a rock of offence , even to them that stumble at the word , being , disobedient , whereunto also they were appointed , pet. . , . now i. w. thou art this man , for thou has stumbled at the word , and art fallen , and shall never rise again , this stone shall grind thee to powder ; this is our corner-stone , which thou sayes , thou will confound ; but , the apostle sayes , he that believeth in him ( and we believe in him therefore ) shall never be confounded ; and so here thou will be found a lyer : and thou saith in thy book , thou will remove our foundation , which is the light in every man ; which is sufficiently proved , that it is christ jesus the foundation of all the prophets and apostles ; and here thou strives with that which is too strong for thee , the weighty stone must needs fall upon thee . and in pet. . . where peter exhorted them to take heed to the more sure word of prophesie , and to the light that shined in a dark place , and to the day-star that would arise in their hearts ; but thy dark preaching is contrary to that ; and joh. . . that which was from the beginning , which we have heard , which we have seen without eyes , which we have looked upon , and our hands have handled of the word of life , &c. let the serious reader but read this chapter , and see if by it he may not in his own understanding judge of the wickedness of this man , and also in the . chap. where the apostie saies , he writes no new commandement unto you , but an old commandement which ye had from the beginning , the old commandement is the word which ye have heard from the beginning . again , a new commandement i write unto you , which thing is true in him , and in you , because the darkness is past , and the true light now shineth . here the apostle manifesteth the word and the light to be one , in that he writes unto them in the word , and in the light that now shines , glory be to the lord for evermore , which the whole power of darkness hath long mustered up and stood against ; but he that is upon the white horse , who is called faithful and true , in righteousness he doth judge and make war , his eyes are as a flame of fire , and upon his head many crownes , he was cloathed in a vesture dipt in blood , and his name is called the word of god , rev. . , , . now i have done with thee as concerning this head , and thou will find that this word will judge thee in the last day , who hath punctually denyed christ jesus to be the word of god , which is his name , so he stands upon thee thy condemner for ever , and so thereby thou art manifest to be the antichrist . so the next head that i am to manifest to the reader , is , that thou makes a distinction of god and christ , and through thy denying of christ to be the light that comes into the world , and thereby denies christ to be come in the flesh , and thereby art the antichrist ; for thou saith , that christ is not the word and light which john bears witness of , but saist , it is the word creator ; and so makes a difference betwixt the father and the son , and so art just in the arrians principle in dividing the father and the son , which brought in heresies of old into the churches ; and contrary unto the angels testimony unto joseph and mary , who said , she should bring forth a son , and shall call his name jesus , for he shall save his people from their sins ; that it might be fulfilled which was spoken by the prophet , saying , behold a virgin shall be with child and bring forth a son , they shall call his name emanuel , which being interpreted , is , god with us . and so contrary to this , thou would divide christ and god. so here thou hast denyed christ of his propriety in the father , and hast blasphemed against the god-head , contrary to christ his own words , who said , i and my father are one ; and so here thou has joyn'd with the jewes in taking up stones to stone him with . and also , in the . of iohn and the . ver . and yet if i judge , my judgment is true , for i am not alone , but i and my father that sent me . and again , in the . of iohn and the . ver . believes thou not that i am in the father , and the father in me the words that i speak , i speak not of my self , but the father that dwelleth in me , doth the works ; believe me that i am in the father , and the father in me . and in the . vers . before , philip saith , shew us the father , and it sufficeth us , iesus saith unto him , hast thou not known me philip ? he that hath seen me hath seen the father . and again , ioh. . . keep them thorow thy own name , that they may be one as we are : and again verse . that they may be all one as thou o father art in me , and i in thee , i in them and thou in me , that they may be made perfect in one . and so thou that hast divided the son from his father , and the saints from them both ; thou hast committed sacriledge indeed , who has denyed the great work of salvation and redemption of mankind , which the apostle admired at , that god should send his only begotten son into the world , that whosoever believeth in him should not perish , but have everlasting life . but this christ thou has gain-said , and resisted , and denyed , and so is never like to have benefit by him , but he will be thy condemnation for ever . and here thou hast fulfilled old simeons prophesie in the d . of luke , vnto whom it was revealed by the holy ghost that he should not see death before be had seen the lords christ , who took him in his armes and blessed god ; and said , lord , now lettest thou thy servant depart in peace according to thy word , for mine eyes have seen thy salvation which thou hast prepared before the face of all people , a light to lighten the gentiles , and the glory of thy people israel ; and behold , this child is set for the fall and rising of many in israel , for a signe which shall be spoken against . and here thou art the man that has set thy self against him , and is fallen , and so has denyed christs coming in the flesh , and also has denyed god being in christ reconciling the world unto himself ; which the apostle said , tim. . . was a great mystery , god manifested in the flesh , justified in the spirit . and so thou that denies the light of christ , and his spirit , which opens and reveales the mystery , thou art not like but to be ignorant who has denyed christ in his god-head , ioh. . . for the apostlesaith , there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one ; and this record thou has denyed , for first thou has denyed christ to be the word ; and secondly , thou has denyed christ to be one with the father ; and so thou has denyed christ to be god , except thou will have two gods , for thou has created already two lights , and two words ; thou will neither have christ to be the light of the world , nor thou will not have him to be the word which was in the beginning with the father ; nor thou will not have him to be gods covenant of light with abraham and his seed ; and also , the promise of god unto adam , where the lord said , the seed of the woman shall bruise the serpents head . and now let the reader judge whether thou be not a perfect antichrist , who hath denyed christ come in the flesh , both in his light , wherewith he lightens all people that comes into the world. secondly , he denies him to be the word which was in the beginning , by which all things was made and created , which is the word the apostle directed people to in their hearts , rom. . . thirdly , he denies him to be come in the covenant of god , which is light , by which he reconciles all things to himself , both of things in heaven , and of things in earth , ephes . . . and fourthly , thou has denyed him to be one with his father ; and so i believe here the reader will confess that j. w. is perfectly proved an antichrist ; for the apostle saith , joh. . . every spirit that confesseth not that jesus christ is come in the flesh is not of god , and this is the spirit of anti-christ , whereof you have heard should come , and now is in the world. and again in the ep. of john and the . many deceivers are entred into the world , who confess not that jesus christ is come in the flesh , this is a deceiver and an antichrist . and so as for i. vv. he doth not only not confess christ , but hath denyed christ to be come in the flesh , as hath been manifestly proved , and so is he of whom the apostle saith , vvhosoever transgresseth , and abideth not in the doctrine of christ hath not god , but he that abideth in the doctrine of christ hath both the father and the son. here the apostle joynes them together , and puts them not asunder , as i. vv. doth ; and therefore , we are not to receive him into our houses , neither bid him god speed , but deny him as he hath denyed christ , and has proved himself an antichrist compleat . and whereas thou speakes in thy book , that multitudes are ensnared for want of dividing , or making distinctions between god and christ , and brings the of peter . . many shall follow their pernitious wayes . answ . let the reader read the portion of scripture ; in his own judgment , and truth of his heart , let him judge whether this scripture be not a true character of thee , and thy generation of priests , or whether he can judge the quakers to be such a people as this scripture holds forth , and by this he may judge the falsity of thy judgment , and thy envy and malice , which breaks forth in lying ; the next words following are , many shall follow their pernitious wayes , by reason of whom the way of truth is evil spoken of , and through covetousness shall they with feigned words make merchandize of you ; who is this the quakers , or it is i. w. and his company of priests ? thou breakes off betime , if thou had written any further in peter , it would have come upon thy own head ; but there is a verse before , which saith , that there would be false prophets that would bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction . here thou art perfectly set forth , for i believe never any denyed him more wickedly then thou hast done , as is manifestly proved , and so art that false prophet there spoken on . but again , verse . they were such as followed the way of balaam , for the wages of unrighteousness , art not thou one of these ? again there were such as walked after the flesh in the lust of uncleanness , must not thou needs be he who denyes the light that manifests sin and uncleanness , thorough the obedience of which they may be preserved out of it ; but they were to receive the reward of unrighteousness , and so wilt thou , who art reserved unto the day of judgment to be punished . and now thou being thus manifested and proved to be what is before mentioned , that the words in my letters will fall of necesity upon thee , though thou have endeavoured to cover thy self by thy setting my words in thy own frame , and thereby to make them seem as if they were railing speeches , and spoken without ground . and . where as thou saith , that i writ in my letter to manifest thy gain-saying spirit core - like , let the readers judge whether this be not manifestly proved upon thy head before in gain-saying the truth christ , who is the light that lightens every man , &c. ly . thou saist i said , thou art without god in the world , my words are thus , the light in every one as it is obeyed , makes the separation from the world , which light thou denyes , and so art without god in the vvorld , who is light , and in him is no darknesse at all . ly . thou saist i said , thou hast manifested thy self to be out of the first step that leads to christianity , and art a priest of darknesse , these words are true upon thee , for the light christ jesus , the vvord ( which thou hath denyed ) is the entrance into life , and christ is the vvay , the light , and the truth , and the dore , which thou hast denyed , and so by christs own words , thou art a thief that enters not in at the dore , the light , but climb'st up another way , jo. . and so thy prayers , and all thy fleshly performances must need be abhominable , who art without the dore , christ the light , amongst the theeves and robbers , and of thy commiting sacriledge , that is proved before sufficiently , and also thy blaspheming against the holy spirit of god ; there needs no more to be said to that , it is sufficiently proved before . and in my second letter thou saith . i said thou begins with a lye , and ends with the devil , and sets j. w. next to him . thy own letter which thou sent to me , which i sent thee back again , will testifie that to be true , as it is there written . and is thou offended that i should mention thy own words to thee , art thou ashamed of them now , and art thou offended at me because i writ of that which thou had writ with thy own pen , thou art so muddeld that thy own actions torments thee . ly . thou saist , i spoke of thy black defiled heart and conscience : answ . they are so , and blackness and darkness thou art filled with , who doth deny and gain-say the light of christ in thy own conscience , and that is the cause thou art such an inveterate enemy against christ , the light , in every man , but his witness in thy own conscience will be a worm that will gnaw thee , and fire that will never be quenched one day , though thou make slight of it now : but did not thou say in a letter to me , thou had received my blacke lines , not that i writ these words to thee , rendering railing for railing , but my words are true upon thee in thy present condition . ly . thou saist i said thou was a child of darkness , what hast thou to do to take the name of god and christ in thy mouth , thou enemy of god. answ . my words are these , thou enemy of god that knowes him not , whom none knowes but the father , and none knowes the father but the son , and whom the son reveales him to , and thou that hath not a revelation of him art a thief , that takes his name in thy mouth , but the cause of my writing these words was , that thou had writ in thy letter to me , that i ought not to judge before christ iesus be revealed . ly . thou saith i said , thou art no believer in christ , thou art yet in thy sins , &c. answ . but my words are these ( thou said ) thou was in the light of christ that enlighteneth all believers , and my answer to those words was , thou art no believer of christ that abides not in his doctrine , for they that believes abides not in darknesse , where thou art , but is past from death to life , which thou art an enemy to ; and therefore do not deceive thy self , for thy hope will perish , and thy faith is vain , thou art yet in thy sins , and art thou offended because i said thou art yet in thy sins , and is it not thy doctrine that none can be free from sin while they are upon the earth , and art thou not a sinner , that 's proved a blasphemer against god. ly . thou said i said , thou was a man separated from god. answ . by his light , which thou art an enemy to . ly . thou sayes i said , thou never knewest nothing of the worship of god. answ . my words were these , god is not worshiped but in his spirit which reveales him , and so thou that has not the revelation , thou never knew the worship of god. ly . thou sayest i said , thou envious poysenous heart . answ . but my words are these , and for thy uncivil termes that thou has invented out of thy envious poysenous heart , as calling me the vvhore of babilon , and a woman drunk , and iessabel , with many other such like termes as these ; and so now the reader may see thy deceitfull and theevish dealing , though thou would hide and cover thy self , this manifests thee to be a child of darkness indeed . thou art ashamed of thy own words , and conceales them for these forementioned termes . thou writ to me in thy letter , when thou was drunk with fury , and takes mine in peeces , and perverts them , and belyes them , if thou had had any dram of honesty , thou might have set some of thy own foule words down which thou writ to me , or at least have set mine down in order as they were writ to thee , but to wrest , and pervert , and lye for thy own ends and advantage , has been the trade thou has followed all thy life time with the scriptures . ly . thou saist i said , thou art under the chain of it , it is over thee , a fighter against god and his truth , and the reward thou will be sure to have , and never look that that which is cursed will be blest . but thou hast left these words out , and thou hast preached another gospel then the apostles did , this thou hast left out , thou art accursed , and no other portion can thou have , and this is scripture and truth to thee . in my third letter thou saist i said , thou can do something in writing a book of thy own dreames , and thy imaginations and brain studies , and telling of lyes , which thou hatcheth out of darkness , but thou art a meer sot and ignoramus , thy evil and unclean heart , thy malitious , darke , envious spirit , thy weakness , inability and ignorance in the things of god , but my third letter began thus , j. w. thou has now made a poor end of thy boasting words , and thy assertion thou hath very meanly proved . thus far , and thy way of answering thus far , for what is written to thee manifests thy weakness , and ignorance , and darkness sufficiently , thou can do something in writing a book of thy own dreames , and thy imaginations , and brain studies , and telling of lyes and stories which thou hath hatched out of darkness , when there is none to contradict thee ; but to answer any thing which is plain truth and scripture , thy spirit and doctrine , and practice is so contrary to the truth , and the spirit of god that gave forth the scriptures , in this thou art a meer sot and ignoramus , and so framed thy answers of lyes , scandals and reproaches , and foule language , which comes out of thy evil unclean heart , for if any man should but read my two papers which i have written to thee , and thy answer of them , they may thereby read thy malitious , darke , envious speeches , and also thy weakness , inability , and ignorance of the things of god. and again thou saith , i having told her , that if she called the light that is in every man that comes into the vvorld christ , she set up an idol , and if she worshiped that light as christ , she was an idolater ; she answered thus , i never heard such words but from an infidel , and an idolater , and a blasphemer against god and christ : thou art an enemy of god , thou art worse then the jewes , thou art a fit man to joyne with the turk to set up mahomet , oh thou infidel , oh thou child of darkness . my answer to his was thus , i did never hear such words but from an infidel and a blasphemer against god and christ ; and i do not know that ever i heard any that ever owned the scriptures to be true , that ever denyed so much of the truth there written , as thou hast done , never take christ iesus into thy mouth , who hath said himself he is the light , thou enemy of god , thou art worse then the jews that denies he is come , thou art a fit man to joyne with the turk to set up mahomet ; dost thou think that christ hath many such enemies as thou in england ? oh thou infidel ! who wilt thou have for thy redeemer , wilt thou not have him that is come a light , who hath said , while you have the light believe in the light , that you may become the children of the light ; oh thou child of darkness , what dost thou believe in ? where will thou appear when the righteousness of god is revealed in flames of fire upon the head of the wicked ? then thou will know revelation , which thou dost not yet . and again thou saith , speaking of christ , she saith i am a witness for him against all such antichrists , and deceivers , and blasphemes , as thou art , thou art a minister of the night , and of the darkness in the apostacy , thou art a night bird , the curse and the judgments that 's written therein , ( speaking of the scriptures ) christ jesus and the apostles hath pronounced it upon thee , thou art the man. my answer was , and is thus , where thou saith in thy letter to me , if ever i was of good savour , i have lost it by the abuse of the 〈◊〉 jesus , and miserable wresting of the scriptures . my ans . was , i am a witness for him , he hath raised me up from the death to the eternal life , which is the record and image that i bear of him , and for him against all such antichrists and deceivers , and blasphemers as thou art , which john saw was entring into the world in his day and time ; which spirit of antichrist hath lived in you and amongst you untill this day , and hath descended upon you from generation to generation in this dark night of apostary , and thou that art a minister of the night , and of the darkness in the apostacy , thou art now tormented that the light is come , and the day hath sprung from on high upon thousands , glory be to the lord for evermore ; so that many can say , that the darkness is past , and the true light now shineth , and this torments thee , who is a night bird. and whereas thou saist in thy letter to me , i wrest the scriptures . my answer was , and is , my paper where it stands will testifie against thee to be a lyer , where the plain scripture is set down without any wresting , and the curse and judgment that is therein written , christ jesus and the apostle hath pronounced it upon thee , and thou art the man which is guilty of the same , which they are pronounced against , and thou cannot hide thy self from them , thou wilt be sure to find them true upon thee one day , when thou cannot cover thy self , as thou hast endeavoured to cover thy nonsence with my name . and again thou saist , because i asked this question , thou asked me , what parish priest in england had got more money with his tongue then george fox had done since he was journey-man shoomaker in manchester ; and where thou saist , my answer was , thou art a wicked , proud , disdainful spirit , a heathenish spirit which torments thee and many more such night owles as thou art . let the reader judge whether thou be not a wicked lyer in these words thou hast set down , and whether my answer in my letter was as thou hast set them down , for in thy letter to me , thy words stands thus , i think thou would not take it wel that thy friend g. f. should be call'd a priest ; and yet what parish priest in england has gotten more money with his tongue then he . where thou said , i would not take it well if my friend g. f. should be call'd a priest . my answer was thus , he was never of such a deceitful trade as to cheat people of their money , or to make people believe that he would bring them to god , and yet keep them in darkness and sin , and preach down the light of jesus , which they should believe in , joh. . as thou and such deceivers hath done ; for he was of an honest true calling , according to thy report , and he was called from it of the lord into his work and service , as the apostle was , and to lay open , and manifest such deceivers as thou art , &c. and here i charge thee to be an open and manifest lyer to all that reads these foregoing words , who hath set down in the first page of thy appendix , that m. f. affirmeth that g. f. was called from the shoomakers trade . now let the reader see whether ever i mention that g. f. was a shoomaker , for if i had , i had spoken that i did not know , and has thou that boldness and impudence as to say , i affirm , when i do but answer to thy words , and according to thy report he was of an honest trade , and that he was called of the lord unto his work and service , i am a witness , and many thousands more , glory be to the lord for evermore ; which is the cause of thine and many such night birds of your torment , and makes you fret your selves , and curse your king and your god , and looks into the earth , but beholds nothing but trouble and anguish , isa . . , . and this is your portion that is come upon you . and whereas thou saist , i said thou was an impudent , a wicked , ungodly lyer , thou lyer , a proud disdainful spirit , a heathenish spirit which torments thee , and many more such night owles as thou art . my answer is this , thou said g. f. is not as he was when he first came to lancaster : my answer was , thou lyer make it to appear , wherein did thou see him then what he is not now , is this the answering of the letters that was sent to thee to turn into lying and slandering , and villifying ; this is like thy frothy spirit indeed , that instead of answering my papers , thou tells of g. f. that he is not as he was before as above , and why art thou so envious and malitious against g. f. whereas thou saist i call'd thee a heathenish spirit , thou said in thy letter , thou hadst read of a monk , and tells a story about him , my answer was further , such things is the fittest for thy heathenish spirit to read on , thou hath more knowledge and unity with them then thou hath with the scriptures , and the spirit of god that gave them forth ; therefore it is time for thee to give over deceiving the people , and making a trade of tradesmens words , ( which was the saints ) for thy belly , &c. this thou would shufle off instead of answering me , and whereas thou saist further in thy letter , what parish priest in england hath got more money then he , my answer was , here thou art a wicked , ungodly , impudent lyer , and i charge thee to bring one man in england that will say they gave him one shilling for teaching , or else let thy mouth be stopped for ever , if thou do not send some particular whom he hath taken money of , or else thou manifests thy self to be an envious spirited man , and i shall look upon thee to be so , &c. and the lye remains upon thee . and thou said further in thy letter , that g. f. having caught the fish , is likely will cast off his leather-cloathes . my answer was , he was moved to put them on , when he went to cry against such bryery spirits as thine , and thou may see his leather-cloathes yet , if thy pride and envy will suffer thee , thou thinks he has gotten as much with his leather-cloaths as thou hast done in thy chappels , shops , and with thy leather belt , he hath caught that which torments thee , and many more such night owles as thou art ; who hath fished long , but it hath been in the night , and so thou hath catch'd nothing , but thy own gain thou counts for godliness . and whereas thou said in thy paper , that the quakers trade is a very gainful way , which hath gained multitudes to the likeing of them even for advantage sake . my answer was , the multitudes that is gained torments thee , because it manifests thy dry , husky , false , deceitful ministry , which hath beat thybrains all thy days to feed the swine with , i believ thy flock would soon be counted that thou hath gathered , for babilon is loosing her children dayly , praises to the lord for ever , and the spirit and the bride saith come and see , those that gathers multitudes to the lord , is like to vex and torment thee ; but what gain or advantage hath the quakers got , thou wicked lyar , except thou counts whippings , prisons , stockings advantage , and the spoiling of their goods , and rifling of their houses , and stealing their corn , as many of thy generation hath-done ; and now thou art out of power , now thou smitest with thy slanderous tongue , with lies slanders , and false accusations ; but thou sayes thou aimes at a greater thing then getting money in opposing the quakers , which is the glory of thy god , which is the devil , the god of the world is thy god , and thou hath done what thou canst in opposing the quakers to get him glory , but now is the time that both thou and he is judged , and cast out , blessed be the lord , and the son of man who is the light and truth , and way to god christ jesus is lifted up from the earth , which shall draw all men after him , and him thou villifies , blaspheames , and speaks against , and so thou is like to speak against us that beares testimony for him . and whereas thou saist in thy appendix , that i said thou hast a great measure of the spirit of envy , malice , and cruelty , and blood . and thou said in thy letter to me , thou hath a true measure of the spirit , and aime of that envy and malice , &c. my answer was , thou hath a great measure of the spirt of envy , malice , cruelty and blood , and thou hast done well to confess it , but there is none of this in my lines , but the very plain truth to thee , and upon the which is thy condemnation for ever , this stands upon thy head , and thou canst not get from under it , and so here is an end of the substance of my letters which he mentions here a word , and there one in his appendix , some of them being an answer to two letters he sent to me . and here the reader may read the folly and ignorance of this man how he glories in his own shame , and who speaks great swelling words of vanity , and has manifested his own shame , j. w. so long as thou has made a cover for thy self of lyes and false accusations to hide thee under , which is all the refuge thou can take to , as thou hast done in thy appendix , in thy taking pieces of sentences , thinking thereby to hide the truth , and verity , and also thereby would cover thy own shame and nakedness ; but when this refuge of lyes is swept away , then thy shame and nakedness doth appear , and thy lying and wickedness returns upon thy own head , and thy nakedness appears : thy pen had better been still , and thou silent , then to have spoken and written against christ jesus our corner-stone , which thou saist , thou will remove ; but thou art too light , he was before ever thou or thy father was , which was a lyer from the beginning , the weighty stone that is burdensome to the nations , is too heavy for thee to shake , and thy foundation is shaken , and crusht , and broken already , for thou art here proved to be a blasphemer against him , and an antichrist against him , and these things here before written are charged upon thee , and proved against thee , and except thou can clear thy self of the charges here charged against thee , stop thy mouth , and stay thy pen , and lay thee down in the darkness , and stop thy boasting mouth ; and thou saith in thy appendix boastingly , what feeble shifts are these , my assertions strikes at their very foundation , and before they make that good , they would run into other matters , but though they seem to be weary of their cause , i must told them to it till their corner-stone and mine be so thorowly tryed , that it may undoubtedly appear whether of them is the true rock christ jesus . answ . thy rock is a poor rock , an old image that thou hast digged and graven out of thy dark-brain and study , where all the conjurers and old divining priests in the apostacy , ever was , and is , this is thy rock , a natural created light , and spirit of a natural man , and has denyed christ jesus , which is the rock , the church of god , is built upon ; but thou hast split thy self of this rock , and is fallen in the pit . and thou boastingly saith further in this appendix , that thou art willing and ready again to debate the point in controverse with g. f. or any of his friends before the high sheriffe , or any in authority if they should require us to come forth for that end . answ . here is a crack indeed , thou durst not have said this , but thou thinks the sheriffe would not send for thee , thou puts it upon the magistrates and the sheriffe that thou thinks will not trouble thee , or else thou durst not have ventured on this boast , for i believe that on equal termes thou durst not ingage with old henry wood and william holden , not before the people to make good thy assertion that thou boasts so much on , which thou hath no cause to boast on , but to be ashamed of , for this is manifest of thee already in that thou hath not answered old h. w. queries yet , nor cannot do , and what dost thou talk of g. f. meeting thee , there are thousands in england that would turn and overturn thee and thy assertions ; and thou art grieved that old h. w. and w. h a blacksmith should engage with thee to answer thy challenge , for i believe they are of ability , for did not old hen. w. stop thy mouth before the people that thou could not answer him ; and now thou goes and calls for g. f. to shuffle it of thee , thou sure thinks that would be an honour to thee , and by that thou thinks thou could shuffle of answering h. w. and w. h. of making good thy assertion , it 's an easie matter to overthrow thee and thy assertion , any babe in the truth may soon manifest thee that never was in the truth , and so never mention g. f. coming to thee before thou has done with others that thou art engaged with , for there is a cloud of witnesses against thee , all the saints in the scripture bears testimony against thee , and all that knows truth , or ever will know it , doth and will witness against thee , and all of thy spirit and principle , and before thou make any more boasting , see if thou can clear thy self of what is here charged against thee , and proved upon thee , and by the scripture of truth that is to say , ( ) of being a blasphemer against the holy ghost . ( ) of being a minister of darkness . ( ) of being an idolater . ( ) of being an antichrist . see if thou canst cast this of thee before thou talk and boast that thou chiefly desires to deal with g. f. and such others as say they are apostles , that their doctrine and deeds being brought to the light , it may be truly known whether they be true apostles indeed , or false . answ . poor conditioned man what wilt thou try with , with thy dim , dark , natural created light ? thou art tryed and proved already , and weighed , and found too light , and so thy trying is little worth , the false apostles know more of the truth then ever thou did , and yet thou art so impudent , that thou talks of trying true apostles , but this is like thy former folly , but all has been to manifest and bring to light thy rotten hypocrisie , with which thou has deceived people , but thou will proceed no further , thy folly is so manifest , and thy filth is so uncovered that now people will see thee and thy deceitful wickedness , that with thy lying tongue can speak of regeneration , and new birth , and of trying true apostles and false , with many other words which thou has stoln out of the scriptures , or else thou could not have spoken them who denies the first principle of truth christ jesus the light of the truth , and the life , and the way to god , and therefore he stands upon thy head , thy condemner for ever , for i have heard many ministers and teachers , and seen their works , but i never saw nor heard such a humble jumble confused piece as this of thine , of dividing god and christ , and such distinctions of the light and word , but proves nothing of what thou intends , but leaves it confused like thy self , and sits as judge upon the son , and sits as judge upon the saints , and sits as judge upon the world , &c. and now j. w. since thou has taken upon thee withal thy might and main to push with thy horn against the lamb and his followers , and has engaged open war with him , and has boasted as though thou would remove him out of his place , and that in a publick testimony , let us now prove and try thy foundation , and let us see how thou will demonstrate thy strength , and manifest thy ability to performe this that thou has undertaken , that is to say , to wit , to remove our foundation , or we thine , which may be manifested to the reader by thy answering these following queries . st . query . whether the light that is in thee be not darkness , but thy asserting , to wit , that the light in every man is not a saving light , as also considering what is here proved before for the confuting of thy assertions ? dly . whether thy eye be not evil , and so thy whole body full of darkness , since that christ hath said , that the light of the body is the eye , and by thy assertion thou hast denyed that eye , and put it out ? dly . whether dost thou believe that thou thy self has the light of christ in thee , since thou has asserted that he has not inlightned every man , yea , or nay ? ly . if thou have the light of christ in thee , how comes thou by it , or where had thou it more then other men , and if thou was one of the world , and now is not , how came thy change , and when , and where , didst thou receive that which makes thee to differ from other men ? ly . thou has taken upon thee to teach people , how was thou called to it , or by whom was thou made a minister , didst thou ever hear the voice of god , hast thou the revelation of jesus , as the apostles had ? ly . dost thou turn people from the darkness to the light , and from the power of satan to the power of god , art thou no minister of the letter , but only of the spirit , as the apostles were ? ly . where is thy flock that thou has gathered from the power of darkness unto the marvelous light , as the saints in the scriptures were , is thy flock in unity and fellowship with all the saints in light , how is it then that thou denyes christ jesus the corner stone , and rock on which all the church of god is built ? ly . and how came thou and thy flock to be saints , since yee deny christ jesus the foundation , which is the stone is laid in sion , and how came you to differ from the rest of people since god is no respecter of persons , and what has made the difference betwixt thee , thy flock , and the rest of all other people of the world , shew it and manifest it forth wherein yee differ , and how yee came by that which makes yee to differ ? ly . thou saith in thy book , thou would have us to return to the true christ , and thou lookes upon our christ to be an idol , and has left us without direction to the true christ , thou speaks on , so my query is where this christ is thou calls the true christ , and what he is since thou has denyed him to be the light ? ly . thou has denyed him to be the new covenant , and law written in the heart . ly . thou has denyed him to be the word in the beginning . ly . thou has made a separation betwixt him and his father , so what is this true christ of thine , being thou saith who worships all these ( before mentioned ) worships an idol , being thou hast told us of a true christ , and has left us without knowledge of him , and without direction how to know him , thou wilt be in danger here to be one of the blind leaders except thou manifests to us what he is , and where he is , which thou has not done in all thy book , but all thy work has been to strike at ours , and called him an idol , and yet has found us no better . ly . thou seems by what thou hast writ in thy book as though thou were a tryer of spirits , and makes distinctions of lights , and speaks of two words ; and also , thou speaks as though thou could judge of regeneration , or new birth , and who has the spirit of god , and who has it not ; and not only so , but as though thou could try true apostles from false , and true doctrines from false , so thou has taken upon thee a high seat of judgment , when thou has taken upon thee to divide the father from the son. therefore , i charge thee in the presence of the living god , and as thou wilt answer it before the lord and his elect angels , to answer to these things , when and where , and how didst thou receive the word of life which was from the beginning , when did thy eyes see it , when did thy hands handle it , that word of life that was with the father , which the apostl . did see & bore witness of ? jo. . , . ly . when and where didst thou receive the power of god , which is , the gospel , the apostle preached , which is salvation to every one that believeth . ly . when and where , and how was it , that the son of god was revealed in thee , when he was revealed in the apostle he was to preach the gospel to the heathen , didst thou receive thy ministery by the inspiration of god , and conferred not ( as the apostle did not ) with flesh and blood , yea , or nay ? ly . was thou not made a minister of men , neither by men , neither was thou taught by men , but only by the revelation of jesus christ ? ly . when and where was the holy ghost poured upon thee as it was upon the apostles when they were met together , as also peter bears witness ? acts : , . who were faithful witnesses of jesus christ that he was a prince and a saviour ; and so also saith the holy ghost whom god hath given . heb. . , , . whereof the holy ghost is a witness to us , &c. now if thou hast received this holy ghost manifest when , and where , and how , if thou dost not stop thy mouth of thy tryings , and of thy distinctions of god and christ , and shut up thy treasures of darkness and sorcery , out of which thou hast blasphemed against god , and those that worships him. and in thy book thou saith , speaking of the priests , and of the world , being cloathed with guilt , were never able to this day to look this people in the face , to wit , the quakers . answ . prove and quit thy self of being one of these priests and people by answering of those queries above written , as also curwen's . queries , and also henry woods queries which all stands unanswered , and thy assertion stands false yet , and unproved , and thou stands proved and charged a blasphemer , a minister of darkness , and an idolater , and an antichrist , by plain scriptures of truth , which never can be broken , thou art proved to be all these , so see if thou and all thy flock and confederates can wipe this away off thee that is laid upon thee . and , answer all the queries that is sent to thee by plain scripture , without wresting or turning , or adding , or diminishing , left the plagues of god be added unto thee , and if thou dost not , thou and thy followers and all thy companions will be found amongst those that are not able to look the quakers in the face , for thou has as much guilt upon thee as ever man had , which may well cause thee to turn thy back , and stop thy mouth . and so this is but an answer to a part of thy appendix which concerned me . margaret fell. and whereas thou saist , another writes thus , thou opposes the truth , art an enemy to christ , an opposer of the gospel , the power of god , and several other truths : the substance whereof is plain truth , and to thy condition every word , as thou hast manifested in thy book . and whereas thou writes , that another writes thou art in thy will-worship , carnal ordinances , thou hardens thy self against the truth , thou art an enemy to god and his truth , &c. ans . but if thou hadst been an honest man thou would have put in all my words to thee in thy book , and their names who they were , but they have hit thy condition , therefore art thou tormented . and whereas thou saist , this is william houldings paper ; thou speaks falsly , for it was mine henry wood , and as for mine william houldings paper thou hast not put it in thy book , which speaks about george foxes leather-breeches , which thou having lost religion , god and christ , hast made such work about his leather-breeches , but g. f. likes them better then thy cloak of hypocricy ; and so its like thou was ashamed to put my letter in thy book , or thy own letter either , in which thou made such work about them , now this is wood's reply : i put thee in mind first , that thomas curwen and i henry wood did write some queries to thee , expecting to have them answered by thee , which were the occasion of the dispute , as the record of the dispute will make manifest , and whereof there was no end made of the assertion which was put forth , has caused many papers to pass and repass , and according to my freedom i passed thy paper upon this account , because i had been an eye witness , and an ear witness of some proceedings there , and of thy joyning with william barret a cheshire man , and this was about nine years ago at manchester at john maddocks house in a dispute with our friends ; another time there was a dispute held at the same house between thee and richard huberthorn , at that time thou made thy self manifest , for thou broke into passion , and said he was a publick person , so that thou was reproved by one of thy own auditors edward gaythorn by name , but not withstanding , thou rose up and went away , uttering these words , that if thou had known that so many would have been present , thou would not have been there that time , although thou had said before that thou was a publick person ; i knowing these proceedings gave forth this paper that the reader may know the ground wherefore i thus write ; because , i had known thee thus long to oppose christ the light , therefore those queries sent by old henry wood and thomas curwen were as pills to thee sent for this end , that they might work out that old leaven of bitterness which i have known lying so long within thee , as i have made mention of before , and this i may say , truly was done in love to thy soul ; now this not being so taken , it caused thee to spew out these words , and to be so large in writing against friends and the truth , and for the reason of calling them dogs the scriptures are very plain , for they were called greedy dumb dogs who sought for gain from their quarter ; and yet there was many to lick up their vomit ; likewise , they were called dogs which were without as thou may read in the revelations . and for thy challenge to us we were willing to meet thee , but thou was not willing to meet us , although thon before challenged to meet g. f. or any of his friends ; what is the cause , dost thou not condescend to men of low degree , for if i meet thee it is not with hoasting my self in other mens lines made ready to my hand , but in the name and power of the lord , in the light of his son christ ; for this i say unto thee , if thou had not used deceit thou would have written down my whole paper , but i shall cause it to be written down my self that all may see it ; and do not charge george fox with it ; and since thou hast given a second challenge , but hast not answered the first , which we did call on thee to do , and to make good thy assertions , but thou shuffles off from it , and names g. fox , and flees from us , and will make it good to neither , the paper is as follows , we desire thee with patience to read it over . oh friend john wiggan it seems old wood's and curwen's pills which they gave thee to work out that old leaven that hath layn so long within thee , but this hath wrought of the contrary part , and hath caused thee to vomit and spew out upon a piece of paper , and sent forth for the dogs to lick up , and they being eager doth take so much of this thy filthy spewing that it causeth them to vomit as thou dost ; therefore it was high time to call for it that no more be made sick with it ; thou hast used so many friends names in it , that by the reason that it was taken away so suddenly and unexpectedly that they cannot reply unto it ; thou saith , thou hast answered wood's queries , but it appears that they remain unanswered ; and likewise thou put down . queries of curwen's unanswered , therefore henry wood and thomas curwen will meet thee to answer thy challenge which thou hath put forth , and saith , thou would be answered before the high sheriffe , for we are not careful to answer thee in this matter , although thou useth the name of christ , thou doth not depart from iniquity as it doth appear by thy smiting at the corner-stone , which is the light ; thou art far behind the woman of samaria , for she said , is not this the christ that hath shewed me all that ever i did ? it appears to me that thou esteems this at a low value , which shewes thee all things that ever thou did , and calls it natural , although it testifie against those things that are natural and carnal , where thou art worshipping the god of the world , which blinds the eye of the children of disobedience , the vaile of darkness is so thick that thou cannot see thorow it , nor comprehend the light , that giveth the light of the glory of god in the face of jesus christ , which shineth in the heart : and whereas thou saist , thy assertion is made good ; it appears to all that are wise that it is not made good at all ; for thou hath challenged another meeting , so appoint the place and time , and thomas curwen , and henry wood , and william houlding , or any of them will meet thee , and hear what thou can say against christ the saving light. now whereas thou saist , not a word in all those papers discovers the unsoundness of thy assertion . ans . thou should have published the papers to the readers , and then they might have judged of it , whether thou hast spoken truth or no , but thou art afraid to publish that which makes against thee , but takes here a word , and there a word , thinking thereby to villifie friends , but they are made manifest in the hearts of people , and all thy slanders nor any thing thou canst do will hurt any of us , for was there a worse word spoken to thee , which was spoken in the truth , then thou thy self did speak to me and other friends faisly and unjustly , and why didst thou not publish in thy book those four sheets of paper that the reader might have seen them , and our expressions in our letters ; had they been light , vain , and frivilous , thou would have made advantage upon them and not have hid them , but have published them in thy book , as thou hast done some few lines of them , but they are true unto thy condition , and will stand on thy head , and it doth become saints to bear testimony against deceit , and there is much in thy papers that contradicts thy assertion , and my paper was true and overthrew it which thou publisht a few lines of ; and then tells the reader of four sheets , and never a word to discover thy assertion , and thus thou loves thy deeds of darkness and hates the light , and thus thy folly is made manifest to all men , tim. . and whereas thou saist , thou hast not published this abroad , but we have done it first ; which is false , for we did publish nothing in the town , for the letter which i gave to the jaylor thou hadst , but i did not send it into the town , but gave it to thomas hardy , but thou sent thine into the town , and abroad , and was not so honest as to give us a coppy of it ; and thy assertion was answered by plain scripture , but was never proved by plain scripture ; but is thy chaffie imaginations , and wresting the scriptures , which is nothing but spewing from a child of darkness , which hates the light , joh. . rev. and hath not god spewed thee and thy religion and worship out of his mouth , levit. . . and whereas thou speaks , how we cursed thee with the plagues of god ; the scripture saith , the plagues of god is to thee who adds to the scripture , as thou hast done ; and it was thou that said , the plagues of god was upon me , but thy curses are causless ; so what we have writ and spoken to thee it was from the spirit of god , and the lord hath judged between thee and us in this matter , and his judgment is clear , and thy hidden things of darkness is come to light , cor. . and there is no communion between light and darkness , cor. . and the mist of darkness is over thee , pet. . the darkness hath blinded thy eyes , joh. . reserved under the chains of darkness , jude . and rev. . read that and see thy own condition . whereas thou saist , had it not been a more easie and commendable work in one sheet plainly to have discovered and refuted error , ( if any such be in my writings ) then to have filled . or . sheets with such stuffe as this , surely a right spirit would have lead them this way . ans . those three or four sheets was most of them particular letters sent to thee by many persons , so as i said before thou shouldst have published the whole letters , not part of them , and let them have spoken themselves to the reader , and thy errors are sufficiently manifest in thy book , and thou would have a sheet of paper written to thy book five sheets , in a few dayes time , which concerns several friends . miles distance one from another , this was wiggan's policy and his peoples , to get the book again , and to boast that it could not be answered . and thy next words , concerning antichrists fair speeches and allurements , while there is hope to make merchandize of them ; is directly thy own condition , for now thou being stirred up and opposed , rages , who did appear to ignorant people like a lamb , but thou was known to us before , for now thou art loud and clamorous , and falsly accusing when thou canst not get thy will about , like to the whore in proverbs . and josephs mistress , genesis . and pet. . and whereas , thou speaks of owning preachers not sent , but denyes the lord that bought them , and preaches not the same jesus , and gospel as paul did , such thou saist thou ownes not , but denies . ans . then thou denies thy self and thy own assertion , for the apostle preached that jesus , which said , he was the light of the world , joh. . and joh. . so thou art the man that christ never sent , rom. . . and jer. . . and thou art proved the antichrist that denies the lord that bought thee , pet. . and jude . . and so art one of them that crept in unawares , who preaches another jesus , another gospel then christ the light. and whereas thou saist , we boast of gifts , &c. and that it s reported to thee that g. fox had the gift of tongues , and by such like pretences we gain a multitude , and it is a certain character of antichrists last coming that many shall follow their pernitious wayes . ans . our boast is not in gifts nor tongues , as knowing they begin at babel , but our rejoycing is in the word christ jesus , and in his light , truth and spirit ; and we would have all men and women come to the same in themselves , which thou denies , by which they might know the lord , by which a multitude is come to follow the lord , and to walk in his way the light , which thou enviously calls a pernitious way , and a mark of antichrists coming ; and thou antichrist like would draw people from the light , and spirit of god within them to thy own way , but god hath overthrown , and is overthrowing thy pernitious wayes , and many who have been followers of thee , now comes to follow the lord ; and that makes thee thus to rage , mathew . . pet. . . and our way is christ , and he is our guift of god. and after this thou sends . queries abroad , and thou thy self couldst not answer my queries , nor wood's ; is this the part of a man of wisdom , or reason ? nevertheless , i shall not let thy queries pass unanswered , though these queries are not to us chiefly . thy queries are as followeth ; query . whether it can be found in all the scriptures that any of the true prophets , or christ , or his apostles ever used such language as is before mentioned in any person professing repentance towards god , and faith towards our lord jesus christ ; or whether it be not clearly the spirit of an antichristian spirit , as hath been hinted . ans . thou that has denyed christ jesus to be the light of the world , and calls him an idol , and hath denyed christ the light to be saving , contrary to the scriptures , luke . . thou hast denyed repentance and faith in christ , for thou hast denyed that which thou should believe in ; and therefore thy words bears the mark of antichrist , joh. . , . joh. . . joh. . . and what we speak of thee is true upon thee , and the apostle used such language to such like , as acts . . where the apostle called elimas an enemy of all righteousness , a child of the devil , which perverted the deputy from the right way of god , as thou dost people : and read timothy and titus , and there see what words the apostle gives to evil beasts and slow bellies , titus . . . query . whether there can be any other gain in the aforesaid censures , then to cast an odioum upon , and to cause a disesteem of the persons opposing them , and whether this was not the practice of the false prophets and false apostles , thereby to gain more credit to their own cause . ans . this is thy own condition , for what gain is it , by all thy former slanderous words which thou cast both upon christ and us , that christ should not be believed in , and that we should be of disesteem among people , that holds truth forth to all people that they might believe in him who enlightens them ; and this was the work of the false prophets and false apostles , to disesteem of christ and the apostles , that people should not believe in him , nor receive their doctrine ; as mat. . , . and cor. . and did they not say , christ deceived the people , read mathew ; and did they not say , jeremy deceived the people ; but the false prophets and false apostles could get the true christs , prophets and apostles words , but was out of the life , and not being in the spirit , the true apostles alwayes judged them , as thou art now , peter . and jude . . query . whether it be not a manifest abuse of the scriptures , and a presumptuous introduction into the office of christ , positively to affirme that the sins of any man shall never be forgiven in this world , nor in that which is to come , meerly because he denyed the light that is in every man that comes into the world to be saving , in as much as the scripture no where saith thus , that the light is saving . ans . thou doth not only deny christ the light to be saving , but thou denyest the holy ghost to reprove the world , &c. and christ saith , all sin may be forgiven but that which is against the holy ghost ; and thou dost also blaspheme and sin against him , not as he is a man , but as he is the light and spirit , mat. . . and whereas thou saith , the scripture no where saith , that the light is saving , the scripture saith , christ is the light , and he is the salvation , john . and the lord shall be to thee an everlasting light , and the lord is the saviour of his people : and joh. . i am come a light into the world , saith christ ; and he is a saviour : and psal . . . and david saith , the lord is my light and salvation . and here thou lyes against that which the holy ghost hath said , in saying the scripture saith , no where the light is saving ; and in isai . . . where the lord speaking of christ , saith , i will give thee for a light to the gentiles , that thou mayest be my salvation to the ends of the earth : and god is light , and he is a saviour : and here thou may see how thou denies the scriptures . . query . whether this people do not censure all men and women in the world ( as well as the author of these papers ) to be out of the first step that leads to christianity , to be infidels and to be accursed , if they deny the light that is in every man that comes into the world to be saving , and whether is not this as much as to say , that they only and none besides themselves are christians , and whether is not this a great appearance of pride in them thus highly to esteem themselves above all others . ans . there is few people of the world will deny that the light of christ ( which enlightens every one that comes into the world ) is saving but thou ; and such priests as thou art who contends against the truth , and it is not pride to confess christ the light to be saving , and deny them that denies it , and say they are out of the first step , for christ being the light , life , way , and salvation , thou , and those that denies him to be saving , are out of the first step to god , for christ is the way to him . . query . and whether are not all those censures directly contrary to the saints , and such as make them lyable to greater judgments , mat. . , . jam. . , . answ . that which hath been spoken to thee hath been truth , and mat. . speaks to thy own condition , who judges unrighteously of christ and us , and thou art in that condition where many masters is , jam. . . from the one master christ , mat. . . query . whether do not these clamorous and evil speakings for which there is no scriptural warant , manifestly flow from bitterness , anger , wrath and malice , as the apostle intimates , eph. . . ans . we do not know of any that hath spoken more clamorous and evil speeches against christ and his people then thou hast from thy earthly , sensual , devillish wisdom below , jam. . . & eph. . . in the malice , wrath , envy , clamor , and evil speaking that thou art in against christ the saving light , &c. . query . whether any wise experienced christian can judge of this people to be in a perfect sinless state , who appears with these open sinful railings , cursings , judging in their mouthes ; nay , since this they boast and glory in this their shame , whether is it not evident that they are the servants of corruption ? ans . railings , curfings , boastings and glorying , and such like we deny , but we speak the truth to thee , as in rev. . as the plagues added to them who adds to the scriptures ; and our rejoycing is in the truth ; and the apostles did not raile when they told such false teachers as thee , 〈◊〉 what was their properties : and its manifest by thy railings against us that thou seems corruption . . query . whether this hath not been their manner all along , to strive to overcome with these carnal weapons , threatnings , censurings , cursings , revilings , &c. and since no scriptural weapon is yet imployed in the management of their cause supported thereby . ans . our weapons are spiritual , and by scripture weapons we have overthrown thy assertion , as may be seen in the book , and the rest of thy fellow priests ; and censuring and revilings , &c. hath not been our weapons to overcome with , but truth hath been our weapon , by which we answer that of god in every one ; but railing , revilings , and persecutions hath been your weapons against us , the nation knows it , when you were not able to resist the light of chrisi jesus , and the spirit by which we spoke : and here thou belyes us in saying , we use no scripture weapons , but it hath been by the scripture and the spirit of god all along we proved you to be deceivers , our writings and bookes will witness against thee . . query . whether it be not abominable wickedness to father all their evil speeches upon the holy ghost ; and to say where they curse , raile , revile , speak falsly and frothily , that it is by his inspiration and command . ans . this is thy own condition , when christ and the apostles spoke to the pharisees they did not flatttr them , nor smooth them up as the false prophets did , ezek. . . and the holy ghost leads us to speak truth to every man according to their conditions without flattery ; read how many woes christ pronounced against thy generation in mathew . so in this thou hast wronged us , and belyed us as thou hast done before . . query . whether can any man rationally conclude that these people bear any true love to that person whom they judge to be the enemy of god and accursed , and whose sins shall never be forgiven in this world , nor in the world to come , or rather when they profess love , and say they desire his welfare , is there not just ground to believe they speak lyes in hypocrisie as its said apostates should do in the latter times , tim. . ans . our love is to all mankind , and we would not have had thee to have run into such sins against the holy ghost , telling thee plainly what would come , and relating to thee the portion due to thy condition , as in rev. . and herein stands our love as from the lord , who rains upon the just and unjust , and causes his sun to shine on both ; and herein we do shew the mark of our father , and that we are the children of our father which is in heaven ; and so our love is not partial like thine , which thou enviously and maliciously termes to lyes in hypocrisie , which was spoken for loves sake to thee ; but bray a fool in a morter and he will not forsake his folly , as solemon saith : and tim. and an enemy to god thou hast proved thy self ; and for that cause we cannot flatter thee , acts . thes . . . phillipian . . . psalm . . psalm . . . query . do they not plainly discover a persecuting spirit in the aforementioned reviling , and may not any man in reason conclude that whom they judge an enemy of god , and accursed , they would use as such , if that they had power . ans . cain is afraid where there is no fear , and thou being in his spirit manifests the same , for when did any of us lay such violent hands upon thee as thou didst upon thomas curwen and john abraham , when they came to discourse with thee of the things of god ; so that hath been spoken to thee in love and kindness , as was told thee before , that thou might have turned from thy wickedness ; that was the cause why thou thus accuses us , and as for the persecuting spirit , and reviling that is thy own . . query . and last i leave it to be considered by such as will take the pains to read the account which i have given of the light within , whether they do not speak all this evil of me , meerly because i have told them the truth and not for any other cause , &c. ans . that which thou hast spoken hath been against the truth , and is lyes , and the reader may see , thou calls christ an idol , a natural light , a created light , and spirit of a natural man , contrary to the scripture ; and so thou being against christ , the scriptures , and gods people , therefore have we writ to thee , and spoken to thee , being according to thy own challenge , in love and in a scripture way ; and it is for christs sake thou hates us . and whereas thou speaks of another sheet that thou will present to discover the mystery of iniquity . bring out all the strength thou hast , for it will further discover thy own iniquity , and thou shalt not find christ natural or created , nor an idol , but in his strength we shall answer thee . and whereas thou saist , to the inquirer and weak , take heed of the religion that begins with a lye , for it is certain , a great judgment of god to be given up to believe lyes , thes . . . and that the first step to this peoples religion is an abominable lye ; and that every one is taught and required at his enterance into this religion to believe this lye , i have shewed in my former paper . ans . it is thy own religion which is begun with a lye , therefore all people are to take heed of it , who denies christ the light , joh. . , . and art given up to believe lyes , and utter the same , thes . . and whereas thou maliciously saith , to turn people from the darkness to the light of christ , being our first step is a lye . ans . in this thou hast proved thy self a false minister , and contrary to the scripture , and the apostles ministry , which was the same , which is the first step ; in this thou hast manifest thy envy , as all yong people may see who enquireth after the lord , acts . and the abominable lye is thy own , and little else but lyes in thy book , and so thou may expect the judgment of the lord to be thy portion . and whereas thou bids them take heed of that spirit that denyes christ come in the flesh , least they be partaker of his evil deeds by biding him god speed . answ . this is thy own condition , thou art the man who denyes him to be come to enlighten all men , and denyes his light to be convincing , and so has denyed john's testimony ; a man sent from god , john . and so none that feares god can bid thee god speed in thy evil work , therefore thou art offended , and we shall not be partakers with thee of thy evil deeds , for no other christ do we own but he who dyed at jerusalem , above sixteen hundred years since , who sits at the right hand of god , and is revealed in us according to his promise , who saith i will come and dwell in you , as in joh. and the cor. . cor. . . act. . . and collo . . . , . and all who are called christians confess christ to be come , but deny the end of his coming , to destroy the devil and his works , ioh. . . and to take away sin , but they must have sin while they be upon the earth , this is your general doctrine , and denyes christ to be come a light into the world according to both the prophets and apostles . and whereas thou saist , take heed of that people who have no better weapons , then censures , cursings , judging , threatnings . answ . our weapons are spiritual , and we have related over to thee thy due according to the scripture , as the scriptures threatens thee , and pronounces these plagues to be due to thee , who addes to it , and we teach that people might follow christ jesus the light of the world , and not follow thee who saist he is a natural light , and an idol , and a created light , and james . . is thy condition , and so thou art the man that deceives people with vain words , ephe. . . and with fair speeches the hearts of the simple , rom. . . and as for giving satisfaction thou art not likely , who denyes the light christ jesus , and any who reads thy confused book may see there is no satisfaction given in it , though thou hast perverted many scriptures ; and as for thy further debate , upon thy assertion we tould thee we were ready , and tell thee so now again , who hast challenged us twice in this thy book to meet us before the sheriff , which thou might have spared this challenge in thy appendix ; for we had given thee an answer before ; we would meet thee ; to wit , thomas curwen husbandman , william houlding blacksmith , william wilson taylor , and henry vvood a dayly labourer ; seeing thou art the man who hath challenged us , we shall in the strength of the lord meet thee when thou wilt , and appoint a time and place , for we were the men whom thou hadst first to deale withall in this place ; and what dost thou scoffingly put shoo-maker in , which was not in , which is a word of thy own forging , as though thou was not able to answer us , or durst not stand to thy own assertions ; but shuffles from them : and one would have thought john. henry vvood had given thee disputing enough before , when thou was so gravel'd and stopt , thou fled away from the table , and now it seemes thou hast put it of , till the magistrates call us out , as though they had nothing to do , but to medle with thy antichristian wayes ; nevertheless it stands on thy head , and do not say we provoked thee , for it was thy own challenge , for thou hast taken that in hand thou canst not make good by the scriptures , without adding or diminishing , we know that before hand . and whereas thou saist , he that saith and affirmeth the light in every man to be christ is a deceiver , and an antichrist . ans . the light that lighteth every man that comes into the world , he that affirmed this was no antichrist , joh. . who said , as many as receives him , he gives them them power to become the sons of god ; and here thou hast shewed forth thy malice against christ and against the apostle , who bore witness of him , and in plain words calls him an autichrist , and against us who are in the same doctrine , and teach the same thing , and thou hast proved thy self to be an antichrist , joh. . for christ is the light and salvation to the ends of the earth , who doth enlighten euery man that comes into the world , joh. . joh. . luke . . and thou saist , what feeble shifts are those , my assertion striks at their very foundation , and before they make that good they would run into other matters , they seem to be weary of their cause , but i must hold them to it , till their corner-stone and mine be so thorowly tryed that it may evidently appear whither of us be of the true rock christ jesus . ans . thy rock which thou so calls , is tryed and found to be no rock but confusion , who denies christ jesus the true rock , which the prophets prophesied of , should come , whom the apostles witnessed was come ; and for thy false saying that we grow weary , and before thou complained we urged thee on , how stands thy confusion together , with reasonable men , let them judge , and we do not shuffle with thy assertion , neither are weary of our cause , ( which thou saist we are ) for we need not , for we know what thou art who is wholly bent against christ , it is thou which is weary of thy cause , and shuffles as thou hast reason ; for we relate some other of thy assertions which thou hast laid down , art thou now ashamed of them , and yet saist , thou will hold us to it , and yet answers nothing to the purpose , and it is christ the foundation which thou strikes against , as the jewes did , but to no purpose , and thus thou and thy fellow priests hath strucken at him , who is our foundation , till you be all fallen into the ditch , and leads the people thither too , it is manifest to the nations . thou saist in thy appendix again , thou art willing to debate the point in controversie before the sheriff , or others in authority , and saist let not g. f. thinke to shuffle himself out , and put his taske upon others , for he must know because it is affirmed that he was called of the lord from his trade as the apostles were , my desire is to deale with him chiefly in this matter , and such others as say they are apostles , that their doctrine and deeds being brought to light , it may appear whether they be true apostles indeed or false , and preach another gospel then jesus and paul did , as i have cause to suspect them , and doubt not to prove them to be , if they adhere to the principles laid down in their printed books , and maintained in their late debate . answ . this is thy shuffle and base charge , whereas thou saist g. f. would shuffle from it , and lay it upon others , that is false , it s thou would shuffle from those which thou hast begun withall , it seemes we gave thee enough the last time , thou needs not call of g. f. for the least of us in the truth is able to answer thee , and to see if thou can make good thy assertions , which thou could not make good in the last dispute , nor hast not done yet , which we yet call on thee to doe , which by the scriptures of truth thou canst not prove , without adding or diminishing ; and the same jesus and gospel whom paul preached , whom we own , which thou saist thou will prove an idol , and prove us antichrists who affirme this ; and as for all our books , which are given forth from the truth we own , and our deeds are brought to the light , and by this thine are seen , and thou too , to be one of the false teachers , and thy deeds to be deeds of darkness , and why dost thou pervert m. f's . words , in saying g. f. was called from his trade , when her words was , he was called from his calling , as thou reports and thou talkes of trying apostles , and denyes the light christ , in thy dark spirit , and calls christ an idol and natural light , and as for g. f. whose name thou hast publisht abroad in thy letters up and down beyond the sands , and towards manchester , and to m. f. and sometimes scoffing at his leather-breeches , sometimes at one thing , sometimes at another , and never was so civil as to write to him , so we do look thou should make thy assertions good to us , before thou medle with him , for they concern us , and we are the men that will encounter with thee , as before mentioned , according to thy challenge , whom thou in scorn calls meckhanike men ; and as for me thomas curwen , i nor none of us are no more mechanicke then thy self , nor never had collection yet john. though i have been a prisoner above four yeares , canst thou say so john ; and as for me g. f. i never spoke with thee but three times since thou came hither , and once at london , and i heard such euil language from thee as i never heard from man ; & i coming into the last dispute with friends , and then there being liberty granted , i hearing thee lay down thy assertions , and affirming them together with thy people ; first , that some men that came into the world had not the spirit of god ; which was put to thee to make good , ( being thou was the mouth for them ) by plain scripture , without adding or diminishing , which thou seemed to prove out of jude , which thou couldst not ; and that god denyed faith to some men , and that christ did not shed his blood for all men ; and that balaam had no more spirit then his horse ; and that wicked men had not the spirit of god : these things with several others which you asserted was put to thee to make good , which thou hast not done to this day ; nevertheless , thou hast challenged to meet me g. f. and having disperst my name in several papers in a slanderous way ; and thy brother price which came down to fell's chamber , and challenged me out , which i presently came up , and sent william houlding to thee , and bid thee come down to me in the hall , but thou would not come at me . and whereas thou challenges me g. f. to meet thee before the sheriffe . my answer is , send me word when thou wilt , and that thou will make these assertions good , by the plain scriptures without adding or diminishing , which thou hast laid down to me , for i am ready to meet thee through the power and strength of almighty god , and if i have liberty , according as thou hast challenged : and many things more i have of thine for thee to make good ( which i shall not here put to ink and paper ) by plain scripture , for truth remains over all deceit . g. f. and why dost thou flatter me william houlding , dost thou now own mechanicks ; but thou owned none when thou writ to m. f. but jeared at g. f. in this report , and lost thy religion to talk of his leather-breeches , and thus fools will be medling with that which doth not concern them , busie bodies in others matters : and when thou had abused m. f. in thy papers , she sent for thee to speak with thee about the abuse , but thou would not come at her , and manifested herein thy guilt and uncivility ; and dost thou not make a noise abroad against us , amongst ignorant people , and keeps them from the light , that so thou maist get some collections of them ; for thy letters to m. f. signifies something of a false fear and jealousie , that something should have gone besides thy mouth , cruly i think that is the cause of thy rage against us , who owns christ jesus the light. w. h. here followes a coppy of a paper which was given to john wiggan of his assertions . friend john wiggan , we hearing of a book thou hast given into the town before we had a coppy of it , another challenge to us to meet before some publick magistrate , and the sheriffe , we william houlding blacksmith , and henry wood a daily labouring man , who cannot read on a book , and thomas curwen husbandman , and william wilson taylor ; who in the strength of the lord desire to give the said john vviggan a meeting before the sheriffe , as he hath challenged us , and hath sent his challenge into the town and not to us , with many villifying and slanderous words in the said book which he hath sent amongst the people ; so let all the wise in heart judge of this man whether he hath carried himself like a rational man yea or no. the assertions are as followeth . . for john vviggan to prove and make good out of the scriptures of truth . . that christ doth not enlighten every man that comes into the world with a saving light , contrary to john . . . that the light wherewith every man is enlightened that comes into the world is not a saving light. . to make good that which thou hast laid down , that there is some men that comes into the world hath not the spirit , contrary to iohn . . acts . . . that christs blood was not shed for all men , contrary to the epistle of iohn . . . that balaam had no more of the spirit of god then his horse , and which was held forth in the dispute against us , contrary to numbers . . . that balaam did not see the starr of iacob , contrary to numbers . . . and that wicked men hath not the spirit of god , nor the holy ghost , contrary to gal. . neh. . . that the light before faith is not pure , contrary to rom. . . . and that christ the light that lightens every one that comes into the world is an idol , contrary to ioh. . . . & . . that the grace of god is an idol , contrary to ephesians . , . . and that there is no mercy with god , contrary to psalm . . . that christ is not the word , contrary to revel . . . . that the light is a false christ , contrary to ioh . , . . and that light doth not shine in darkness , contrary to iohn . . . and that god who is the word , doth enlighten every man that comes into the world , is not saving . . and that the light christ that enlightens every man that comes into the world , is a natural light. . that some are in the flesh , and hath not the spirit : this is he to make good and prove how they can quench it , and grieve it , that hath it not . . that some that comes into the world have not a saving light. . some there are that are in the flesh , and never had the spirit , contrary to rom. . . that the time must come that men must break their plow-shares into swords and speares , which his brother price justifies in a book , and john wiggan was offended because we marked it out for error ; and these things we would have the said john wiggan to stand to , and make good before the sheriffe ( as he challenged ) by plain scriptures of truth in the new testament . for both the scriptures and common-prayer testifies against thy principles . some more of john wiggan's assertions , which are not many of them , in the former above written . . that the light in every man that comes into the world , is not the door , nor the mediator , saviour , nor redeemer , nor the way , truth , the life , the lord that bought them , nor the corner-stone , nor the infallible spirit . . that it is not the true jesus , but an idol , the light wherewith every man is enlightened , or the light that lighteth every man. . to follow christ the light is to follow a pernitious way . . that the light was natural , and spirit of a natural man , and was that in adam which let him see his sin . . that light which is darkness spoken of in math. . , . le ts man see his creator . . and this light looketh upon every thing done , or to be done of man , and yet this light maketh not any thing that is done , to be good or evil , and yet this light sheweth the creator , and this light in man will render god righteous in his proceedings against man. . that christ doth not give his spirit to every man that comes into the world. . that they in iude spoken of , as cain and cora , and balaam had not the spirit . . and this light with which every man is enlightened is natural , and its gross to say , that the light which enlightens every man is christ . . that the light in every man is but the spirit of a man , the law written in the heart . . that who so worships that light that enlightens every man that comes into the world , as redeemer , worships an imaginary and fictious christ , and an idol , denying the person of the true jesus . . that whosoever saith , that he that is the light in every man is christ , is a deceiver and an antichrist , and iohn wiggan will prove them so . . and it is the subtle deceiver , and adversary satan , that saith , the light which doth enlighten every man that comes into the world , is the lamb , and the lord , and the object of faith . . and the light that doth enlighten every man is the word , and before he said it was the natural man's spirit , and an idol , &c. . that the light , the word god , which enlightens every man is natural , and man by it knows nothing of christ , though he confess by it , he knows the eternal power and god-head , the fulness whereof dwells in christ bodily . . and the word god , the true light , which doth enlighten every man that comes into the world ; he saith , is darkness , mat. . , . . and the word god doth enlighten every man that comes into the world , by setting up a light and spirit in man , which is called the candle of the lord , and writing a law in his heart , and the light which doth enlighten every man , is not the word which was in the beginning . . and christ came a light into the world not to enlighten every man that comes into the world , and this light is able to seek and feel after god his creator , and by it man may know his creator , and the eternal power and godhead , it is a created light , a great light , it is but a candle light , but it discovers man's transgressions , and this light springeth up with mans spirit , and this light is the spirit of a natural man , ( which doth not know the things of god ) and this light discovered adam's sin , and this light is natural and not spiritual . . but this light knows nothing of the gospel mystery hid in god , nor redemption by christ , nor of gods good purpose , and grace , nor of the law of faith . . this candle-light , to wit that light wherewith every man that comes into the world is enlightened , is not able to discern the mystery of god in christ . and so make good these things by scripture , or stop thy mouth for ever , for thou challenged us first , or give over challenging ; for we would have discoursed with thee privately in a christian way in thy chamber , but thou in great rage denyed it ; and another time thomas curwen came into thy chamber in a christian way , and thou took hold of him and shook him by his coat , and like to have torne it off his back , and laid violent hands on him , and would have thrust him out of thy chamber : for , it s very well that the discourse be before a magistrate to keep thee civil , for thy carriage in the last dispute was not so hansome . so provided that thou keep thy people in order , and thy self also , that you may speak one by one , and so speak as many as will on both sides , that the spirit need not be limited in any , for thou was the first man that broke the order in the last dispute , and spake when another man was speaking , which was taken notice of by all the wise and sober . and also provided that thou keep down that foolish spirit of laughter , and be more modest and civil then thou was in the last dispute when we were discoursing of the things of god , and answer these things by scripture according to thy challenge before the sheriffe , and in the strength of the lord we will meet thee , if liberty may be had , and when thou hast made good these things by scripture ; if thou have any thing to say to any else they will answer thee . these principles he hath laid down , and spoken to friends , and some were in books , which his brother evan price sent to us , and iohn wiggan was offended because we did mark them for errors ; which you may see how contrary they be to the scriptures of truth . william houlding blacksmith , henry wood who is a daily labouring man , who cannot read a word on a book , and thomas curwen husbandman , and vvilliam vvilson taylor , dointend to give iohn vviggan a meeting before the sheriffe according to his challenge , if the lord will : and these things and also worse things in the book we desire to be brought forth to the light at the dispute , and there they may be proved ; for he did challenge us first , though our lives be out of disputes , yet we shall give him a meeting , and for him to make these things good by plain scripture . and also besides all the scandals , slanders , and villifyings , and lyings , and unsavory sawcy language , and scornful , reproachful speeches , in a jearing , scoffing , and villifying way against us ; and these be some of his notorious principles , which he could never make good by plain text of scripture , which he has long made a trade upon to get his living by , and in a feigned carriage and humility to go up and down , and insence and sow discord , and to make the minds of the simple envious against such as honours god and loves virtue , but his rage and violent hands hath been known upon richard huberthorn , iohn abraham , thomas curwen , and others ; who may seem to be simple , and in an outward appearance to be a humble man to those who swallow down all , without any question , proof or tryal , but when he comes to be tryed , his rage , and passion , and violent hands comes to be felt and seen by such as reasons with him in a christian way . we desire thee i. vv. that thou would send for the book which thou and thy brother price was grieved , because we marked them for errors , which was so contrary to scripture . here followes some queries for j. w. to answer . . whether i. vv. is a fit man to preach the gospel of peace , that layes violent hands on people ? . and whether or no that he can preach the gospel of peace , and be not in the peace himself to all men . . and whether or no this was the spirit of christ in i. vv. when thomas curwen went to reason with him of the things of god in a christian way , and like to have torn his coat off his back , that t. c. was faine to cry out , what a minister of christ and fight ? and also iohn abraham , when he went to him to be satisfied in the things of god ; he laid hands of him , and thrust him away ; whether or no these be the fruits of a minister of christ , and whether or no these be not the fruits of a natural man ; and whether or no this spirit can give satisfaction in the things of god , but only with his natural spirit , make use of the scriptures for his own end ? . and whether or no such a persecuting spirit ( both with tongue and hands ) be not alwaies blind . . and whether or no the blind leads any whether but into the ditch , so whether or no he that leads into the ditch doth know the things of god that leads to heaven . . and whether or no this blind spirit may not give forth many queries for others to answer , and yet answer none proposed to him , and lay down many assertions , and make none good by the scriptures of truth , as you may see henry vvoods and thomas curwens queries lyes unanswered yet , and his own false assertions not proved by the scriptures without adding or diminishing . . and so whether ( a striker , a railer , a fighter ) christ sent such to preach the gospel of peace , and such as disdaines and scornes tradesmen , and calls them mechanicke men , as iohn vviggan doth ? . and whether or no he doth not go in the high priests rode , scorning the apostles , as being tradsmen & fishermen , & unlearned ? . and whether or no these simple tradesmen did not bring more glory to god then all the wise men ( such as iohn vviggan ) in the earth , or pilat with his greek and latin ; yea , i say abel , iacob and david , keepers of sheep , and elisha called from the plow , and amos a herdsman , and peter and iohn fishermen , and paul a tentmaker ; nay , did not the iewes mockingly call christ a carpenters son : and what think you now of iohn vviggan who has called and challenged us mechanick men , twice to meet him before the sheriffe , that he would make good his erronious assertions , and when we laid down his assertions , and said , we would meet him , he now disdaines us as mechanick men . . whether these hands that will thrust and pull , and hale , and like to pull peoples cloaths off their backs , be the holy hands that are lifted up in prayer , tim. . . or the fifts of wickedness spoken of in isa . . . thomas curwen . william houlding . henry wood. william wilson . errata . page the . line the . for some read so . p. . l. . f. the r. thy . p. . l. . f. thing r. things , p. . l . f. not as r. as not . l. . f leght r. light . p. . l. . f. the spirit of a man , r. the spirit of a natural man. l . f. is r. not . p. . l . f. springing r. spring . p. . l . f. deserve r. discern . p. . l . for knows the things of god , r. knows not the things of god. l. . f. ligh read light . p. . l. . f ligh r. light p. . l. . f. is r. his . p. l. f. game r. gaime . l. . where ever is twice , blot out the one . p. . l. . f. overshipping r. overskippng p. l . f. luke the tenth , r. luke the first . p. . l. . f. sad r. said . p. l. . f. without r. with our . p. l . blot out deserves line for seems read serves . the end . some scriptures which overturns wiggan's assertions . god so loved the world that he gave his only begotten son , that whosoever believes on him should not perish , but have everlasting life . i have no pleasure in the death of him that sinneth . i have no pleasure in the death of the wicked . if any of you lack wisedome , let him ask of god , who giveth to all men liberally , and upbraideth no man. god hath made of one blood all nations of men , perverse disputings of men of corrupt mindes . evil men shall wax worse and worse . tim. . . christ is a light to lighten the gentiles . luke . . salvation of god is sent unto the gentiles . the grace of god which brings salvation hath appeared to all men. titus . . they turned the grace of god into lasciviousness . the worlds were made by the word of god. by the word of god the heavens were of old . as many that corrupted the word of god. in christ dwells all the fulness of the god-head bodily . the true light which doth enlighten every man that comes into the world. i am the light of the world saith christ , so christ is that light which shines in darkness , and the darkness comprehends it not . god commanded light to shine out of darkness , and shined in our hearts to give us the light of the knowledge of the glory of god in the face of jesus christ . i am the light of the world ( saith christ ) they that fellowes me shall not abide in darkness , but shall have the light of life , believe in the light while yee have the light , that yee may be the children of the light. such as rebels against the light , men love darkness rather then light , every one that doth evil hates the light , neither doth he bring his deeds to the light , lest his deeds should be reproved , and every one that doth truth , brings his deeds to the light , that he may see whether his deeds be wrought in god , but jo. wig. saith , the light is not salvation , contrary to david , psal . . the lord is my light and my salvation , who then shall i fear . jo. wiggan saith , the light doth not reprove the sin of unbelief , contrary to paul to the ephesians ( who saith ) whatsoever is reproved is manifest in the light , and so this is plain that unbelief is manifest by the light. but there is a spirit in man , and the inspiration of the almighty giveth understanding . the dust turn to the earth , & the spirit to the lord that gave it . they also that have erred in spirit shall come to understanding , they that murmured shall learn doctrine . thus saith the lord , he that created the heavens and stretched them out , he that spreadeth forth the earth , and that which cometh out of it , he that giveth breath unto the people , and spirit to them that walk therein . gods saving health among all nations , let all people praise the lord , let all people praise the lord , let all nations praise the lood and sing , but jo. vvig . speaks contrary to david , how can gods saving health be among all nations when they have not the saving-light . look unto me all the ends of the earth , and be saved , for i am god , and there is none else . but jo. wiggan saith , they have nothing but a created light , that is darkness , mat. . . oh jerusalem wash thy heart from wickedness that thou maist be saved , how long shall thy vain thoughts lodge within thee . all flesh shall know that i am thy salvation , but how can all flesh know his salvation , when they have not the spirit , as j. wig. affirmeth . this is good and acceptable in the fight of god our saviour , who will have all men to be saved , and to come to the knowledge of the truth , but jo. wiggan saith , god denyes faith to some men : and so gives god the lye , and saith christ doth not enlighten every man that comes into the world with a saving light. and with all deceiveableness of unrighteousness in them , that perish because they receive not the truth in the love of it , that they might be saved . but how can they obey the spirit and truth , when they have it not , may jo. wiggan say , i will that men pray every where lifting up holy hands . but were thy hands holy j. vv. when thou laidst such violent hands upon me , tho. curwen , and thy spirit of god. turn yee at my reproof , and i will pour out my spirit unto you , i will put my spirit within you . i will put my spirit within you , and will make you a new heart , and a new spirit — such as vexes the spirit — the flesh lusteth against the spirit , and the spirit against the flesh — but jo. vvig . maniests that he knows nothing of this warfare , who saith some hath not the spirit to war with , he that soweth to the flesh shall of the flesh reap corruption , but he that soweth to the spirit , shall of the spirit reap life everlasting . — jo. vvig . that would not have the spirit in every man , its plain he soweth to the flesh , & not to the spirit , for he saith it is not within them : quench not the spirit . they erred in spirit . they have erred from the faith . and balaam erred from the spirit . shall receive a recompence of their error . rom. . the spirit of the lord came upon balaam . the spirit of the lord came upon saul . sam. . the spirit of the lord came upon the messengers of saul . and so this overthrowes vviggan's assertion , who saith wicked men have not the spirit . — all the while my breath is in me , and the spirit of god is in my nostrils , christ is the saviour of the world , and giveth unto the world. — my flesh i will give for the life of the vvorld , joh. . . go yee into all the vvorld , and preach the gospell , mark . they that believe shall be saved , but they that believe not shall be damned . i am the light of the vvorld . i am not come to judge the vvorld , but to save the vvorld . ioh. . that the vvorld may believe that thou hast sent me . — god was in christ reconciling the world unto himself , cor. this is condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds are evil . i am come a light into the world. joh. . done despite against the spirit of grace . hebr. . but they rebel'd and vext his holy spirit , therefore the lord became their enemy . ifai . . . vers . zach. . the spirit of the lord remain'd among the children of israel . i will pour out my spirit upon all flesh , for i have poured out my spirit upon the house of israel , saith the lord god. so here thou may see they that erred from the faith , and erred from the spirit , and hated the light , had it . — contrary to vviggan's doctrine aforemention'd . — did not i make one ? yet had he the residue of my spirit , that he might seek a godly seed , therefore take heed unto the spirit . the gospel which yee have heard , which was preached to every creature under heaven . — warning every man , that they might present every man perfect in christ jesus . — that by the grace of god christ should tast of death for every man. — christ is the propitiation for our sins , and not for ours only , but for the sins of the whole world. — and many more scriptures might be aledged , which doth overthrow wiggan's assertions that proves wicked men had the light , and the spirit , and christ dyed for all men. john vviggan , in stead of answering to the assertions , thou tels us of a natural and created light , springing up with man's nature , and natural man's spirit , which is an idol worse then jeroboams and the papists ; nevertheless thou saist this light will let them know much of god , and of the eternal power and god-head . now that this light which is an idol will shew the eternal power and god-head , and yet shew nothing of christ in whom the fulness of the god-head dwells . — how stands this together john — and can a natural light , an idol know the eternal power and god-head , know much of god , and seek and feel after god — idols are dumb , haba . . and hath eyes and sees not , as the scriptures faith , and was this natural light an idol , which reproved them for their sins ; doth not the scripture say adam was made in the image of god , in righteousness and true holiness , and was this an idol he was made in , which reproved him for sin : and judas who was made partaker of the ministry , and the light which john was sent to bear witness of , was a created light , and an idol , worse then jeroboams , which as many as received him ( that thou calls an idol which cannot hear nor see ) he gave them power to become the sons of god ; by this natural light and idol the world was made , by thy account ; and this which thou calls a natural light and idol , was in the world , and the world knew him not , and this light which thou thus calls , shines in the darkness , and the darkness comprehends it not . this is wiggan's assertion , but my queries i sent unto thee , which thou shufles of , and dost not answer them , since thou talks so much of bread and wine ; whether it be christ or no ? seeing some of thy fellow baptists teachers are turned papists , who were wrangling against the light , and now say the bread is christ , after they have blest it , and therefore we suspect thee , seeing thou art posting on the same rode against the light , so fast . and instead of answering , thou hast taken upon thee to be a judge of christ , a judge of the world , and a judge of the saints conditions ; and confusedly patches all together , and thou divides god and christ , and calls christ the light a natural and a created light , and an idol worse then jeroboams , and the papists , which all sober people may see what a pack of confusion thou hast heaped together in thy book , for a natural light and idol cannot bring people to seek and feel after god , nor know the eternal power and god-head , neither was it a natural light and idol that shewed judas his sin when he had betrayed christ , neither was the image of god which adam was made in ; and god the word that enlightens every man that comes into the world , a natural light and an idol . john wiggan , thy eye is blinded , it is time for thee to give over thy trade , with thy erroneous principles and doctrine . and christ when he bid them believe in the light , joh. . it was not an idol he bid them believe in , but it was in christ the light , and in christ was life , and the life was the light of mon , and this was not an idol , and this is the same principle and doctrine which we suffer for , there was a man sent from god whose name was john , he came for a witness , to bear witness to the true light , and that was the true light which enlightens every man that comes into the world , that all through him might believe , and as many as received him ( to wit ) the light wherewith all be enlightned , he gave them power to become the sons of god , joh. . to the . vers . and so this light which doth enlighten every man that comes into the world , shines in the darkness , but vviggan's darkness cannot comprehend it , and thus he judgeth the things of god with his darkness , in calling the light of christ , and also that which convinc'd adam , &c. a natural and created light , and an idol , and the spirit of a natural man which knows not the things of god , and also he compares the light in every man to the state of the natural man there spoken of , cor. . calling light darkness , and to the natural and sensual state in jude , for nature being subjected , is in it self not sensual , but being gone out of its course , becomes sensual ; but this is like to the rest of his meanings he hath given to other things in his book , but we do intend to put him to make them good by plain scriptures , without adding or diminishing ; for our foundation for ever stands sure , for we speak not of the natural mans spirit , but of christ the light , the second adam , the lord from heaven , nor do we speak of the law of works , nor the first covenant , but we speak of the new covenant in the heart christ the light our foundation , whom all the prophets foretold of , who is come to teach his people himself , who joh. vviggan pretends to remove , and so hath run himself into further confusion . and ioh. vviggan saith , that the light which doth enlighten , &c. is the word creator , and yet he saith it is natural and created , and an idol worse then ieroboams : and thus all may see he confesseth that the light is the word creator , and and yet he saith it is an idol : joh. wiggan saith , god the word enlightens every man that comes into the world , and a more excellent light and life comes in by the son , which none receives but who receives the son , and are born again . answ . they which receives this light which thou call the word creator , ( in thy own assertion ) becomes the sons of god ; for john said this was the true light which lighteneth every man that comes into the world , and as many as receives him to them , he gives power to become the sons of god , and this word is christ , as it is plainly proved ; and god was in christ , but thou goes about to divide god and christ : by the word of god was the heavens of old , pet. . . we understand that the worlds were framed by the word of god , heb. . . and that by this word they became the sons of god , according to the scriptures , before laid down , what difference then dost thou make betwixt this word creator , and that which comes in by the son , as thou speaks of , what can the son do more then make them sons : so herein thou hast quite overthrown thy self ; what further excellency , or what more redemption can be had by christ , then to become the sons of god. and whereas thou saist that we are adulterers , but we see that thou art adulterated from the spirit , which causes thee to vent forth such language as thou dost and thy hearers ; for whereas thou scornfully told william houlden , that he was an unfit man to meet thee before the sheriffe : thy assertions are so gross and so erroneous that i do not question but in the strength of god , i , or any other that were named to thee , to meet thee before either the sheriff , or any other in authority in england , that thou may make them good by scripture without either adding or diminishing , which thou canst not doe but over-throw thy own assertions : and whereas tho. rushton one of thy hearers said , i was a silly man , and was not fit to reply to what thou had written against me , but i having had perfect knowledge of thee this nine yeares , and how thou hast stood in opposition against the truth , christ the light ; that in his strength i stand to reply to thee , or to appear before the sheriff or any other in answer to thee . i fear the lord , and am not afraid of your great boasting and scornful reproachful words . henry wood. a postscript . how now john wiggan , didst not thou pretend at lancaster that thou couldst not swear , because it was a command of christ and the apostle which forbids swearing : and why could thou not bear testimony before the judge , but that then thou would have time to consider of it — though before thou had laid down thy reasons and arguments which thou intended to produce , which thou shewed to john stubs and others — and where was thy arguments and reasons when thou came before the judg hadst thou forgot them , that they stood thee in no stead , but that thou must have time to consider of it ; it seemes thy arguments and reasons did not satisfie thy self , or else thou jugled , or durst not confesse christs doctrine openly , or otherwise fainted esau like , and so was ashamed of christ and his doctrine before men : and did not john vviggan enter his recognizance for his appearance at the next assizes at lancaster and what is the matter john — how hast thou given the slip from under sufferings ? hath the heat of persecution scortched thy blade . furthermore did not john wiggan enter into a promise before the judg that he would preach no more , and that he might have time to consider of the oath : and so upon this condition he was set at liberty , and to appear at the next assizes : and then did not john wiggan give the slip and goe to london ; and when he should have been at the assizes , he lay there in holes and corners , and preached and published his lyes against the truth : but truth hath sunk thee into the sea , and will meet with thee where ever thou goest . g. f. the copy of this last sheet was miscarried , and came not to the printers hand till the rest of the book was finished . the end notes, typically marginal, from the original text notes for div a -e iohn wiggan ove throwes his assertions . notes for div a -e john wigans blasphemy . john wigan proved a blasphemer . j. w. proved a minister of darkness , and an idolater . notes for div a -e joh. . . ezek. . & . . james . . acts . . tim. . . tim. . . jude . heb. . . pet. . . cor. . . colos . . . joh. . . joh. . . cor. . joh. . john . . job . . job . . psal . . eccles . . isaiah . psal . . ezek. . , . . . thes . . isai . . jude . sam. . job . john . . . john . . chap. john . . john john . john . acts . mal. . . colo. . . heb. . joh. . . cor. . a second letter to the author of a book, entituled, an answer to w.p. his key about the light within from edmund elys ... elys, edmund, ca. -ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a second letter to the author of a book, entituled, an answer to w.p. his key about the light within from edmund elys ... elys, edmund, ca. -ca. . p. printed for tho. northcott ..., london : . caption title. imprint from colophon. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng inner light. society of friends -- apologetic works. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a second letter to the author of a book , entituled , an answer to w. p. his key about the light within . from edmund elys , sometime fellow in bal. coll. in oxford . sir , i grant that if i should expose to publick view any assertion of yours in your private letter to me , that you your self in the same , or in equivalent terms have not declar'd to the world , you might have some pretence to charge me with incivility : but certainly there cannot be the least appearance of any grounds for such a charge in this , that i endeavour before all the world to convince you and your adherents of the falshood of this conceit , that there is not a tittle in all the scripture that points at christ , as a light within every man's conscience . this you could not say ( i speak as in his presence , who is ready to judge the quick and the dead ) but by the instigation of the prince of dar●●●●● . if it be evident in the holy scripture that christ is the true and eternal god , it is evident that he is a light within every man's conscience : for god is light , light infinite : so that there can be no spiritual , or intellectual illumination , but what comes directly , and immediately from god. by conscience we are to understand the knowledge of the law of god , of that which god commands us to do , or to refrain from doing , joyn'd with the knowledge of our own conformity , or difformity thereunto . by light within the conscience we are to understand that , by which we see , or perceive clearly , and effectually what it is that god commands us to do , or refrain from doing : and by which we perceive our own obedience , or disobedience , our conformity , or difformity to the will of god. the effect of this sight , or perceivance is the excusing , or accusing of our selves in the sight of god , from which arises our delight in god through an effectual apprehension of his goodness , or veneration of spirit for being repugnant to his holy will , the fountain of all intellectual complacency , and satisfaction . i desire you would read all the papers which have been publisht for me ; which are sold by thomas northcott , in george yard , in lombard-street . i also desire you wou'd peruse a treatise , entituled , the spirit of truth vindicated , written by my honour'd friend w. p. in which you will see the most horrid and detestable falshood of one of those absurd , and contradictory calumnies , viz. that he is a papist , yea , that he is a jesuite , and that he is a socinian . whether he be a socinian let any man judge after he shall have read these words , in the beginning of that treatise : i cannot but esteem it a peculiar providence of mercy from the most high god , to us his poor despised people , tho' an instance of great unkindness in our adversary , that after our several years pressure , under the heavy calumnies of being involv'd with a socinian confederacy , he should so suffer it to come to pass , that without the least provocation given on our parts , one of that sort of men should become our compurgator , indeed our best advocate in pleading against us ; for whilst he goes about to detect the quakers of an erronious spirit , it is to be supposed that he denies them any share in his ; and therefore no socinians . i desire that in all your disputes with me , or mr. penn , about the light within , you would most seriously consider that within a very short time you , and he , and i must give an account of all our thoughts , words , actions , and omissions to the lord our god , who has been pleas'd to reveal himself unto us in the holy scripture under the appellation of light , and love . i am your servant , and the servant of all men , in the love of the truth , edmund elys . postscript . since the writing of this i have seen mr. penn's reply , in which i find you have no just cause to make any such reflection on him , as if he had contradicted himself , and me , in that we both have said that christ is the light within man. you say w. p. blames you for fasly and unfairly representing the quakers faith in this point , because you say the quakers say that the light within is god , and christ . mr. penn's words are these , reply , p. , . now tho' with a fair adversary , one might say without offence , that god , or christ is the light within man , yet it is not the common way of our expressing our selves . to be sure we have no such meaning in that way of speaking , as some adversaries strain , our words to , as if god , and christ were comprehensible in , and by man , to render us absurd , and blasphemous . i entreat you to consider how great a multitude in this kingdom have provok'd the wrath of god by calumniating this gentleman , clamouring against him as if he was a papist , yea a jesuite . is it popery to assert that the principal rule of faith to a sincere christian is that , which almighty god has written in the hearts of all men ? this the people call'd quakers do affirm ; and in this i fully concur with them : and , i say , for want of a due belief of this the whole world lyeth in wickedness . london : printed for tho. northcott in george-yard in lombard-street . . a letter to the author of a book, entituled, an answer to w.p.'s key, about the quakers light within, &c. by edmund elys ... elys, edmund, ca. -ca. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter to the author of a book, entituled, an answer to w.p.'s key, about the quakers light within, &c. by edmund elys ... elys, edmund, ca. -ca. . p. printed for thomas northcott ..., london : mdcxcv [ ] caption title. imprint from colophon. text in double columns. reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng inner light. society of friends -- doctrines. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter to the author of a book , entituled , an answer to w. p's key , about the quakers light within , &c. by edmund elys , a servant of jesus christ . sir , i consider that the controversie that you and i are ingaged in , is of infinitely greater concern to all men than all the contests of all the kings , and other potentates in the world about temporal power and dominion : for the nations are as a drop of a bucket , and are counted as the small dust of the balance : but the true light , concerning whose influence upon the souls of men , we are now to dispute , is , the high , and lofty one that inhabiteth eternity , lord of lords , and king of kings . i beseech you therefore to consider that you must give account at the day of judgment of every word you shall return in answer , to what i shall here say in vindication of the truth concerning the light within , asserted by w. p. in his small treatise , entituled , the key , &c. you say , p. . never was any nation , or any generation , or any one man instructed by that light that is in the conscience of every man , that there ever was such a one as jesus of nazareth , much less , that he was the lord , and least of all what he required of his servants and attendants : therefore no light within common to all mankind , can be the rule of the christian religion . so that the notorious experience of all men confutes the pretence of the quakers , since it was never possible for any man to learn , the least part of the christian religion by the light within that is in every man's conscience . answ . whoever did not rebel against the light , which is in the conscience of every man , did believe that there was such a one as jesus of nazareth , as soon as this truth was declar'd unto him by christ , or his apostles , or any other that had receiv'd authority from christ to preach the gospel . in a sincere conformity to the law of god written in the heart , is implyed a virtual assent to all truth . you say , ( p. . ) that , our conscience is an inward sense perceiving immediately nothing but our own thoughts , which thoughts are therefore its notices ; and the minds perceptive , power presenting these in it self , is the light in the conscience of every man. answ . conscience is the knowledge of the law of god in conjunction with the knowledge of the conformity , or difformity of our own actions , or omissions thereunto : by knowledge here i mean the inward man , or the heart consider'd , as knowing the law of god , &c. the truth of what i say is evident from these texts of scripture , rom. . . john . , . this is a gross falshood that conscience perceives nothing immediately but our own thoughts : for it immediately perceives the law of god , viz. thou shalt love the lord thy god with all thy heart , and with all thy soul , and thy neighbour as thy self ; after that it perceives the conformity , or difformity of our own actions , or omissions thereunto . in the law of god written in the heart , is manifestly imployed the idea of god ; for we cannot have any perception of the law of god without some perception , notion , or idea of his existence . this innate idea , notion , or perception of the divine being , the one being absolutely infinite , is that peculiar participation of eternal reason , the word , which was in the beginning with god , and which was god , with which our blessed creator , the fountain of all goodness has endued all rational souls . this i suppose is that which w. p. means by his own light , viz. the immediate emanation of the word , or reason essential upon all rational souls . 't is excellently observ'd by w. p. key . p. . that , this light is something else than the bare vnderstanding man hath as a rational creature : for as such , man cannot be a light to himself ; but has only a capacity of seeing by means of the light , with which christ , the word , enlighteneth him . the humane intellect , or vnderstanding is called reason , because it is the power or faculty of perceiving the emanations of the essential reason , the fountain of all truth , and goodness . you tell us that the mind 's perceptive power presenting these ( our thoughts ) in it self is the light in the conscience of every man. i suppose upon second thoughts you will retract this : what! is the power , or faculty perceptive of light or truth , the light it self ? i 'le grant that the humane understanding , or intellectual preceptive faculty , being the eye of the soul , may be called the light that is in us ; not because we are conscious of our thoughts , but because we are capable of perceiving the true light in our own souls . you say , this light is the deity it self , and then the soul of every man will be deified thereby . answ . not so but the soul of every man that walks in this light , that adheres to it , as the principle of all his actions , may truly be said to be made partaker of the divine nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .. it is a most horrid error ( if not plain blasphemy , ) to say as you do , that it was never possible to learn the least part of the christian religion by the light within , that is in every man's conscience : for by the light within we understand christ himself , and that light which immediately flows from him , the fountain of light , the sun of righteousness , which we are called to reflect upon , and conform our will , and affections thereunto , by all the notices that god gives of himself by any of his words , or works . whatever knowledge a man can have of the sense or signification of any texts of scripture , without this reflexion or immediate application of the will and vnderstanding to christ himself , the fountain of light in his own soul , such knowledge is rather the picture , form , or image of knowledge , than true divine knowledge : 't is that knowledge which puffeth up , and renders men more like the devil , the father of lies . 't is only by obeying the light within , or by our adherence to the spirit of truth in our own hearts , that we can ever attain to the knowledge of the truth , as it is in jesvs ; that is , as it saves those that have any apprehension of it , from their sins . p. . you have these words : god is light , and god is within other things , as well as men ; is then god a light within to every tree , or beast , or star ? answ . god , being the one absolutely infinite , is in every creature ; but he is a light only to those creatures , which he has endued with a capacity of having some sight , or perceivance of him. i desire you wou'd peruse all those papers which have been or shall be publisht for me , by thomas northcott , in george-yard in lumbard-street . if you shall attempt the confutation of this paper , or of any thing else that i have publisht , i desire you wou'd not write one line without this consideration ▪ that we shall all appear before the judgment seat of christ , and that our life is but a vapour , &c. totness in devon , july . ●● . i am , your servant in the love of the truth . edmund elys . london , printed for thomas northcott , in george-yard in lombard-street , mdcxcv . a song of the judgments and mercies of the lord wherein the things seen in secret are declared openly : being a brief demonstration of the secret work of the almighty in me, his servant, given forth at the movings of the spirit of the lord and is to go throughout the world ... / by josiah cole. coale, josiah, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a song of the judgments and mercies of the lord wherein the things seen in secret are declared openly : being a brief demonstration of the secret work of the almighty in me, his servant, given forth at the movings of the spirit of the lord and is to go throughout the world ... / by josiah cole. coale, josiah, ?- . p. s.n.], [london : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- apologetic works. inner light. experience (religion) - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion a song of the judgments and mercies of the lord : wherein the things seen in secret , are declared openly : being a brief demonstration of the secret work of the almighty in me his servant ; given forth at the movings of the spirit of the lord , and is to go throughout the world. with a hearty salutation of pure and unfeigned love ; flovving from the innocent life , ( in a fevv vvords ) to all the souldiers of the lambs army throughout the nations , and also to the suffering seed every where . with a few words by way of information unto such who may have desires in them to know the way to the kingdom of peace and righteousness ( which we possess , and are heirs of through christ jesus our lord ) which to them is the visitation of god. by one who labours and travels for the redemption of the suffering seed in every region and quarter of the earth , called , josiah coale . we have not cunningly used devised fables in making known the power and coming of the lord iesus , but having been eye-witnesses of his majesty and glory , vve declare the things vvhich we have seen . printed in the 〈…〉 a song of the judgments and mercies of the lord. i will sing of the judgments , and mercies of the lord ; and declare his wondrous works unto all people : that the inhabitants of the earth may hear , and fear , and reverence the lord who is holy . when i walked in the way of the wicked , and knew not the path of the just ; when i lived in transgression against god , and knew not his holy law to walk therein , then oft times did fear surprise me , and terrour seized upon my heart ; for i saw that the way in which i walked was the way that led to destruction : then as i considered the way of the world , i saw they were all gone astray , and though they had a profession of god , yet acquaintance with him they had not , neither was he to be found in their assemblies : then my soul languished after the knowledge of him , and after the knowledge of the way of life ; yet still was i captivated with vanity , and the deceitfulness of sin stole away my heart : but the good spirit of god still strived in me , to come out of the wayes of the world , whose worships i had long seen to be but as the offering of swines blood ; and in my heart i could not joyn with them , but had a testimony in me against their wayes ; and that which they called their ordinances , i saw there was nothing of god in it , for they were but as a shadow , vanity , and nothing ; but how to come into the way of life , to this i was still a stranger , untill the lord in his eternal power , sent the ministers of the word of life , who were annointed of the lord , and endued with power from on high , to preach the glad tydings of the gospel to the captivated seed , and to minister to the spirits that were in prison , whose voice i rejoyced to hear , and whose testimony i gladly received ; for they declared the way of life ; that it was in the midst of the path of judgment ; and the witness of god in my heart did seal to the truth of their testimony : and this i saw was the way that the workers of iniquity knew not : for there is no judgment in their goings : then my soul cryed unto god for the pourings forth of the spirit of judgment that i might walk in the paths thereof , and that the filth thereby might be purged away : for i saw that my heart was polluted , and that there was no habitation for god ; which causeth me to mourn in desolation , and to wander in solitary places : so as i waited in the light of his son , which shined in my heart and conscience ; there he revealed his righteous judgments , and the just rejoyced therein , yea ; he brought me into the valley thereof , and there did he plead with me , even by sword and by fire , &c. he poured the cup of his fury upon me , and made me drink of the dregs thereof ; yea , the cup of trembling he put into my hand , and gladly did i receive it , though it was in my belly bitter : he oft-times sorely afflicted me , and caused deep sorrow to compass me about , and poured his indignation upon me : then said j , i will bear it with patience , because i have sinned against thee : yet many times i was strongly assaulted with the violent rage of the wicked one , for he shot his fiery darts at me , which often wounded my soul : then j cried unto the lord in my distress , and he comforted me with his precious promises which begot a secret hope in me , or else i had fainted in the tribulation , when his vials of wrath were poured upon me , and the enemy came in like a flood ; then was j ready to say in my heart , j shall one day fall by the hand of mine enemy ; yet j was still sustained by a secret hope ; so that j cried unto the lord , that he would never let his judgments depart , untill the prince of this world was judged and cast out : so he followed me with his righteous judgment , until j was near ready to faint : then j cried again , saying , jf thou wilt indeed bring me through thy judgments , and grant me thy everlasting peace ; if thou wilt destroy the enemy of my soul , and give me rest from those that oppress me ; then will j teach sinners thy wayes , and transgressours shall be converted unto thee : yea j made many promises unto h●m , that my life j would give up unto his service , and that j would follow him whithersoever he would lead me : yet oft-times j enquired of the lord , why j should be so afflicted more than others ; for j said in my heart , never mans sorrow was like my sorrow : then he answered me , and said , how shouldst thou declare my wonderous works , unless thou see , and know them ? so when j had born the indignation long , even the time of his good pleasure , when j had been long tossed with tempests , even as a ship upon the sea , and had been long as a pelican in the wilderness , and as an owl in the desert , yea , as a silly dove without a mate , then he , remembred jacob his servant , and was pleased to speak comfortably unto me , saying , oh thou tossed with tempests , afflicted , and not comforted , behold j will lay thy stones with fair coloures ; and though for a moment j have afflicted thee , yet with everlasting loving kindness have j visited thee ; and with many sweet and precious promises he compassed me about , which at this time is unutterable , and he put the cup of consolation into my hand , yea he caused it to overflow , for which my soul did magnifie his name , and gave praise unto him in the land of the living , unto which , by the arm of his power , i was brought through the long and terrible vvilderness ; for he had regard unto his own seed and brought it forth by an out stretched arm ; for he plagued pharoah with his judgments , and destroyed the egyptians in the red sea of his wrath , wherefore j magnifie the god of heaven ( who is light ) & extoll him above all gods ; for the proud he is able to abase with his judgements , & to exalt the meek with his tender mercies . thus have i d●unk the bitter cup of gods fierce indignation the mini●●ration of the law , and of the condemnation ; which in its time was glorious ; the just rejoyced therein , untill the prophets ministry came , by which the hope came in of a redeemer from all sin , the law and curse thereof ; and of the deliverance from , the judgement , and the wrath , which stayed me in the patience , to bear the indignation under which i long had travelled , through many tribulations , until johns ministry i came to see , which was the great'st of all the prophets which had gone before : frrm the great'st unto the small , for then the way was made so straight , the path was made so plain that , th' coming of gods son i saw in his great power to raign ; whose kingdom now is come with power , the l●mb is sets on 's throne ; the least that in this kingdom is , be greater is then john , so here the mystery of the work of regeneration is ; he that can read me herein may know where my dwelling is ; so when he had thus exercised me with his judgements , and filled my heart with his tender mercies , & enlarged it with his loving kindness ▪ so that the way of his commandments was delightful unto me , & my life was not deare unto me for his sake ; then he spake unto me , saying , thou must be my servant to bring again the dispersed of israel , &c. with much more , which i judg is not expedient here to be expressed ; so to his service i gave up my life truly , & whatsoever i had i accounted not dear for his sake ; for he gave me the promise of his good presence , that it should never leave me nor forsake me , but that he would accompany me therwith : and he a faithful , and keepeth covenant , and performes his word unto his servnt ; for he hath carried me through many countries in which i was a stranger , & from one nation to another people he hath led me ; & some times through many people of divers & strange languages ; and his good presence never departed from me since i left the land of my nativity ? but he is a constant compan●on on unto me , and his almighty power it with me , through which i am able to do all thing● , & nothing is hard unto me ; though bonds & travels attend me , yet the comfort of his spirit is with me , & all places are alike unto me , both the roaring sea , and the dry land , because of his omnipresence who created them all ; and this is the mighty god of abraham , ●saac , and jacob , vvho is vvith me , vvho fil● my heart dayly vvith his love , and causeth his blessing and living vertue to abound , so that my cup doth overflovv , for vvhich i blesse and magnifie his name , and sound forth his praises through the horn of his ovvn annointed . and this the god vvhom david served , vvho is now with me , even he that made him wiser then his teachers , and gave him more understanding then the ancients , and delivered him out of the mouth of the lyon , and from the paw of the devouring bear , and gave the life of the uncircumcised philistine into his hand ; even he it is that doth accompany me , and carry me through all my travels ; who spake to moses out of the bush when it was on fire , and was not consumed , at whose voice moses feared and trembled exceedingly ; & this is he of whom i make my boast , who leads me whithersoever he pleaseth ; and who shall withstand him in his way , and not fall before him ? for the lofty city he bringeth it down , he layeth it low , even with the dust ; wherefore howl ye inhabitants thereof ; for behold your desolation commeth swiftly , and none shall be able to hinder it ; for the destroyer of the gentiles is on his way ; and who is he that can withstand him , or be able to deliver you out of the just hand of the almighty ? for he is greater and stronger then all , whose controversie is certainly great with you , and will assuredly plead with you in his jealousie , and in his fierce indignation , and you shall not escape his hand ; for he will find you out , whatsoever covering you hide your selves under , and he will recompence every one according to their doings ; for all things are naked and bare before him with whom we have to do ; and his kingdom of righteousness shall be exalted over all the kingdomes of the earth , and the lord god omnipotent shall raign , and the powers of darkness must bow before him that sits upon the throne , and rides upon the white horse , whose name is called faithful and true ; and in righteousness he doth judg and make war : wherefore let the armies that are in heaven rejoyce , that follow him upon white horses ; for your enemies shall be given into your hands for a prey , and by their spol shall you be enriched : he that hath an ear to hear , let him hear what the spirit saith , which now speaketh expresly , and signifieth the things that must shortly come to passe . wherefore put on valour and courage you heads of the army of the lords heavenly host , vvho are in the front of the battle , and are oft-times deeply engaged in vvar vvith the beast , and false prophet , ( who must be taken alive , and cast into the lake : ) j say unto you my beloved biethren , and fellovv souldiers ( vvhose weapons are not carnal , but spiritual , and mighty through god ) j am not unsensible of your travels , combates , and oppositions , and hardships which daily you meet vvithal , but in my measure partakes vvith you , & do truly travel in your strength , ( i speak to the vvise in heart ) and j also partake with you of the everlasting consolation which daily abounds , so that we need not faint in our minds , nor in our hearts , though our enemies seem many in number , and great in strength ; for the lord , the mighty god of jacob is with us , even the mighty jehovah is on our side , ( and this you fully know , and it is not because you know not these things that i write thus unto you , but because you know it , and can seal to this testimony , and that you may be refreshed hereby ; ) and he it is that fights all our battels for us ; and all nations are but as a drop of a bucket before him ; and the hearts of kings are in his hand , and he can turn them as the rivers of waters ; who turns a fruitful land into barreness , for the wickednesse of them that dwell therein . oh my beloved brethren , how doth my soul love you , and cleave unto you ! how oft are you in my remembrance ! and sweet , pleasant , and delightful is the remembrance of you unto me ; your beauty oft-times even ravisheth my heart , and ( at this time ) even overcomes me : your crown is glorious which i behold , and the might of the power with which you are endued , and by which you are armed , who can declare ! oh! go on therefore you mighty men of warre , you valiant champions of the lords host , lay wast the heritage of the wicked , that the heritage of god may flourish : let the nations feel the stroak of the hand of the god of david , ( who is with you ) who smote the philistine , ( that defied the armies of the living god ) that he dyed . let the enemies of gods truth be smitten in the hinder parts , that they may fall and never rise again ; for gog and magog have set themselves in battel against the lord , and the bryars and the thornes shall set themselves in array ; but oh how will he dash them to pieces like a potters vessel of clay , and how will he burn them up , and consume them with the fire of his jealousie , and fierce indignation and wrath ; how will he consume and lay wast , until the spoyler be utterly spoyled , and the devourer laid waste ? for the cryes of the oppressed and distressed suffering seed is entered into the ears of the lord god of sabbath , and he hath assuredly regard thereunto , and he hath awakened and made bare his arm , that cut rahab , and wounded the dragon in the dayes of old ; and he hath roused up himself as a man out of sleep , and hath put on the garments of vengeance for cloathing , and is clad with zeal as with a cloak : and fury to his adversaries he will repay ; and he will certainly plead the cause of his own elect , who have no other helper in the earth . wherefore all you suffering lambs of the true shepherds fold be of good chear , and of good comfort , and suffer patiently whatsoever the enemy shall be suffered or permitted to inflict upon you for the tryal of your faith ; and eternally i say unto you , it wil be your crown for ever , an everlasting reward shall you receive from the hand of the almighty ; when you have been tried throughly , then shall you appear in the beauty of holiness , and your sorrow shall be ●urned into rejoycing ; and for your afflictions you shall have the everlasting comf●rt of gods good spirit , which shall abide with you for ever ; and the wicked , and those that hate you , shall be cloathed with sh●me and everlasting contempt , and confusion shall cover them , for the mouth of the lord hath spoken it . wherefore put on courage and strength in the name of the lord , and lift up your heads above all sufferings ; for these things last but for a moment , and will pass away , and be forgotten , as they had not been ; and are not worthy to be compared to the glory that is to be revealed in them who abide faithful ; for their reward will be everlasting , and will endure for ever ; wherefore above a●l have an eye unto the lord ; and have respect unto the recompence of reward , & this will carry you through with chearfulness , so that nothing will be dear unto you for his sake who shed abroad his rich love in your hearts , & the aboundings thereof i question not but ( the upright in ) heart feels daily : for the lord is not slack towards any of his faithful ones , but is free & large in his love , & rich in his mercies , & freely extends it even as a river into the hearts of his chosen : wherefore be replenished therevvith you suffering plants ; or this i testifie unto you in the name of the lord that the vertue of the life of holinesse issues forth freely tovvards you , so that none needs faint under the oppressor , but may receive renevvedness of strength to bear yet a season ; and behold , he in whom you have believed will be avenged on your adversaries , and will smite your enemies in the hinder parts , and they shall fall , and none shall help them , neither shall they rise again . if you walk humbly with the lord , and reverence him above all , vvho is the god of your life , then shall you have rest from all your enemies , and your portion shall be the lord , & your kingdom shall be that vvhich is not of this world , vvhich is an everlasting kingdom , and shall never have end : so the lord god of my life keep you all in lovvliness , and faithfulness , and true humility before him ; for he vvho is the holy one of israel dwels vvith such , and unto them his goodnesse extends , but especially to them of a clean heart . farevvel . written at the movings of the spirit of the lord , the eighth day of the third month , ▪ as i was travelling in the wilderness , as without , on long island in america , and pondering in my heart the things of god , and his dealings in times past and also present ; then the spirit of the lord , and the power of the highest overshadowed me , and his glory filled his temple , and he shewed me things not now lawfull to be declared . j. c. to all who desire to know the way to the kingdom of peace and righteousness ; this to you is the visitation of god. that which was in the beginning before the world was , and is now made manifest , which we have seen , and which we have tasted of , and which our hands have handled of the word of life ; and that which is revealed to us in secret by the spirit of the lord , that do we declare openly , even that which we are eye-witnesses of ; for the word hath took flesh , and dwells among us , and we have beheld his glory as the glory of the only begotten of the father , full of grace and truth . and this is he who is now appeared in the spirit , and made manifest for this end , that the works of the devil might be destroyed ; and that by and through him the god of the spirits of all flesh might be revealed , for want of whose knowledge the people perish , and many ( in divers parts of the world , as i have observed ) are in great perplexity , and some even at their wits end , because of the destractions and many cries that are in the world , some crying , this is the way ; and othersome , that is the way ; and all of them from the light of the son of god in their own hearts and conscience , which leads in the way of life and peace ( all who are guided by it and out of all confusion and destractions about religion and church-ordinances and worship , and such things about which the world is in heaps and confusion , and are prescribing ways of worship in their own fallen wisdom , and would compel all to conform thereunto ( and so would bind the consciences of people to their wills ) which ought to be left unto the lord , to be exercised by his power in matters of worship and obedience towards him ; and his prerogative is to rule there : so that people must either disobey god or the laws of corrupt fallen man ; and whether is better ? judge ye . and this is sad to see and consider , because there hath been for so many years by-past so much preaching , and so much profession of liberty of conscience , and the like , and that by men of all professions , as they have come into authority one after another ; and many and seeming fair promises have been made by them all , that free liberty of conscience ( in things relating to god ) should be granted and allowed to people of all sorts ; for the breach of which engagements ( with many other ) divers have already been rooted out and overturned , and yet thereby men have not taken warning ( though besides warnings have oft been given them in tender love ) to perform their promises and engagements in these things and all other , though much consisteth therein as to their establishment ; and on the contrary to their ruination . neither have they learned to give the same liberty to others ( in things relating to the conscience ) as themselves would desire to have ; and this is not to do as they would be done unto ; and therein they are short of fulfilling the royal law of god. wherefore let all people ( who are making laws to compel mens consciences ) consider how they are degenerated from god , and how darknesse hath covered them , and hardnesse of heart hath seized on them ; so that they cannot have regard unto tender consciences , but in the pride of their hearts would be lords over the consciences of others . surely they are not guided by the same spirit that the apostle was in the primitive times , who said , let every man be fully perswaded in his own conscience ; and this was true liberty of conscience . and notwithstanding all the profession that there hath been , and yet is in the world , and the talk of god and christ , and redemption and salvation by him ; yet now when the son of god is come , is there faith to be found on earth ? or are people redeemed from the earth , or saved from the polutions of the world ? i tell you nay ; for all who are from the light of the son of god in them they are in the alienation and degeneration , and are strangers unto god and his covenant of peace , and reprobate concerning that faith , which gives the saints victory over the world , and so are drove out into the earth ( not redeemed from it ) but are bond slaves to corruption , and live in the polutions of the world ; and in this state the whole world lieth , notwithstanding all their profession and talk of religion which is amongst them ; and so their fruits plainly manifest it ; and thereby it is clearly seen , that their teachers were not sent of the lord , neither have they had his word , nor stood in his counsel ; therefore have they not profited the people , nor turned them from the evil of their ways , neither are they brought to the knowledge of the truth , by which freedom and redemption is witnessed : so their preaching is vain , and their faith is vain , and they remain in their sins , which separates them from god , and are dead while they live , and are unrestored and unreconciled , and have no assurance of their eternal well-being . and when any come into a serious consideration ; and unto a true sence of the sad state they are in , and how they have lived and spent their time all their life long , then judgement and wrath , condemnation and pangs , and the sorrows of hell compasseth them about , and then seeing themselves in the perishing state , they are even ar their wits end ; yet these things they consider not in the time of their prosperity . wherefore all people every where who desire to come out of these distractions , and confusions , and hurryings , and contentions about faith and worship , and ordinances , and out of the polutions which the world lives in , and to come into the spiritual worship , which is in the spirit and in the truth : to you i say , that is the spirit of truth in you all ( in which god will be worshipped ) which reproves you of sin in your hearts ; and as you come into obedience to that , it will bring you into the spiritual worship ; for the spiritual worship consisteth in obedience to the spirit ; and this is the everlasting ordinance of god , viz. christ the light , the quickening spirit ▪ for him hath god ordained of old to all that believe and work righteousness for salvation . so all being exercised in the light , and with the quickening spirit , here you are exercised in the ordinance of god , and here the living substance is known , in which the shadows , types and figures end ; and here the hand-writing of ordinances is blotted out ; and here the law ends , which was contained in ordinances ( mark that ) in christ the everlasting ordinance . concerning faith . and the living faith which gives the saints victory over the world , this cometh by hearing of the word , which is nigh unto you all , even in your heart and in your mouth ; and as every one comes to hear and obey it , you will thereby be begotten into the faith which was once delivered to the saints by which they wrought righteousness ; and that is the faith which giveth victory over the world , and which worketh by love , for the purifying of the conscience from dead works to serve the living god ; and without this faith it is impossible to please god ; for whatsoever is not of faith , is sin . so search your selves , and see whether you are in this faith , yea or nay ; or whether your faith be not a dead faith ; for that which doth not lead to work righteousnesse , is a dead faith ; for as the body without the spirit is dead , so faith without works is dead also ; yet by works only there is no●e iustified ( and faith without works is dead ) for the faith of abraham wrought with works , and by works faith is made perfect . so let not any deceive themselves with a feigned faith , or framed in the imagination , for that is a vain faith and notable to save you : also beware that your faith towards god be not taught by the precepts of men ; for that will stand you in no stead , neither wil it give you victory over the polutions of the world , nor purifie your hearts from sin . wherefore mind the word which is nigh , by the hearing of which faith cometh , even the living faith ( by which the just lives ) which was once delivered to the saints , and which we earnestly contend for . concerning hope . and the living hope which maketh not ashamed , but purifieth the heart even as god is pure : this is not witnessed nor known , but through the tribulation and patience in the experimental working and operation of the spirit of life in the inward parts , and word of life ; for by the word of god which lives and abides for ever , are we begotten again unto a lively hope , which we have for an anchor both sure and stedfast in all our tryals , tossings and hurryings which we meet withal in the world , and amongst the hypocritical professors thereof , whose hope wil perish in the day when the wrath of god is revealed from heaven upon all who hold the truth in unrighteousness ; but he whose hope is begotten by the operation of the word and spirit of life , even he it is that purifies himself even as god is pure . so all who desire the way of life to know , and to walk in the path of peace , which the worker of iniquity knows not ; i say unto you all , it is in the midst of the path of judgement , which christ the light , the wisdom of god leads unto . so every one , the light in your own consciences mind , wherewith christ jesus the son of the fathers love hath enlightened you ; and as you wait in it , you wil find it checking and reproving you for sin and iniquity in the secret of your hearts and consciences ; and as every one comes to be guided by this light , which is the way , it wil be an infallible guide unto you to lead you in the way of righteousnesse , and in the midst of the paths of judgement ; and the worker of iniquity you will see judged in your own particulars daily ; and the prince of this world wil come to be cast out , as you dwell in the judgement ; and this is the way whereby sion comes to be redeemed . wherefore dwell in that which judgeth the man of sin in your own particulars , and join not to that nature which would lead to work iniquity or unrighteousness , but join to that which ( in your own particulars ) judgeth it ; and here the cross you wil know , which the whole world are strangers to ; and then the old man will come to be weakned , and to be put off with his deeds , that the new man may be put on , which is created in righteousness and true holiness ; but this work is not wrought nor effected , but through many combats , tryals and great tribulations , which formerly you were not acquainted with , while you were led captive at the devil's will , and followed his lusts , and the strong man armed kept the house , then all was at peace ; but when the st●onger is come , the other must be bound , and a spoil of his goods must be made , and his heritage must be laid waste ; for the coming of the second adam , christ jesus the light of the world ) is not to send peace on earth , but a sword ; & then you will hear of wars , & rumors of wars ; see then that ye be not troubled ; for these are but the beginning of sorrows , but the end is not yet . so as every one are exercised with the spirit of truth ( in your own particulars , which reproves you of sin ) this will lead you into all truth , and to work righteousness , and wil bring you to fulfil the royal law & the prophets , which is , to do unto all men as you would men should do unto you ; & whensoever the motions of sin and iniquity shall arise in your hearts , as you watch in the light it wil be seen , and by the spirit of truth it wil be judged before it be brought forth into action ; & here the cockatrice is crushed in the shel , and babylons brats dashed against the stone ; and happy shall he be that doth so . so there must be a diligent watch set before the door of thy lips , & a diligent waiting in the light ( which is the eye ) that the enemy may be seen in all his wiles , and that his baits & snares may be discovered and escaped , who lies in wait to devour and hunts for that end , and to keep the heart poluted , for then he hath his nest there ; so herewith a young man may clense his way , even by taking heed thereunto according to the word , which is pure , and is nigh , even in the heart and in the mouth ; & this is the word of faith which we preach , which was in the beginning , & is nigh , unto which you do well if you take heed , as to a light shining in a dark place , until the day dawn , and the day-star arise in your hearts : and as you all take heed unto this word , it will be unto you a light unto your feet , and a lanthorn unto your paths ; and the operation of it you will know as a fire to purge the filth out of every ones heart , and as a sword to separate you from your former lovers ; and this is the word of reconciliation which ( purging out the filth ) reconciles to god ; and this w●l be a teacher near you , so that none vvil need go far for teaching ; for your eye shall see your teacher , vvhich shall not be removed into a corner any more , according to the promise of god made by his prophets in the days of old , and your ears shall hear this word behind you , saying . this is the way , walk in it , vvhen you turn to the right hand , or vvhen you turn to the left . wherefore encline your ears , and come unto me , saith the lord , hear , & your souls shall live , and i will make with you an everlasting covenant , even the sure mercies of david . so novv the day of gathering into god's everlasting covenant of light , life and peace is come ; and novv is the day of gods visitation unto all people , and the time novv is vvherein you may come to knovv reconciliation with god , and wherein you may come to be made nigh , who are in the alienation and degeneration ; & novv the time is vvherein you may come to knovv the restoration out of the fallen state ; wherefore be not rebellious against the light , neither be ye stiff-necked against the reproofs thereof in your own hearts ; neither resist the motions of god's good spirit of grace in your inward parts , by which he hath long striven with you ; and do not despite unto it by resisting the motions thereof , lest it leave to strive with you , and the day of your visitation pass over , & your hearts be hardned , and you become even sold to work wickednesse , and then it be said unto you as christ said to jerusalem , how oft would i have gathered you as a hen gathers her chickens under her wings , but ye would not ; therefore behold your house is left unto you desolate . wherefore consider your ways , and how the good spirit of god hath long strived with you , to gather you out of the polutions , ways , & vain traditions of the world , and every one while you have time , prize it ; & while it is called to day , harden not your hearts , lest thereby you provoke the lord to anger and jealousie which cannot be quenched ; for this know , that his long-suffering and forbearance will come to an end ; and his spirit will not always strive with man ; therefore while the tenders of gods love are held forth unto you every one ( who desires to know the salvation of your souls ) receive it ; and that which begets good desires in your minds , and judgeth evil desires when they arise , that own for your guide and teacher ; and this will exercise your minds in lowlinesse and humility , and keep down the lofty spirit and high imaginations which will puff the mind up above the fear of god. so keep down in the humility ; for this the lord requires of thee oh man , whosoever thou be , to do justly , and to love mercy , and walk humbly with god , for the proud he resisteth ; but he giveth grace unto the humble , by which he teacheth them his precepts , even by his good spirit of grace which brings salvation , and which hath appeared unto all men ; by this ( i say ) he teacheth them , that denying ungodliness & worldly lusts , they should live soberly , and righteously , and godly in this present world ; [ mark ] the grace which teacheth this , and which brings salvation , hath appeared unto all men ; so that which brings salvation is nigh you , the grace of god which hath appeared unto you ; so every one mind that , and none turn it into wantonness nor into lasciviousness , but every one give up to be taught by it , that the precepts of god you may come to know , & walk in them : and so here is the great salvation of god , god's covenant of light which lighteth every man that comes into the world ; i have given thee ( saith he ) a covenant of light , to lighten the gentiles , that thou maist be my salvation to the ends of the earth : mark , god's covenant of light for salvation , which lighteth every man that comes into the world ; in which light the nations of them that are saved must walk ; and saith god ( who is light ) i the lord search the heart , and try the reins ; look unto me and be saved all ye ends of the earth ; mark again , unto him that searcheth the heart , and trieth the reins , all the ends of the earth must look for salvation ; so that it comes not from the mountains nor hills , but salvation is of the lord ; and god is light , and in him is no darkness at all ; and this is the father of lights , and is in the son , and the son in him ; & the father & son are one , who lighteth every man that cometh into the world ; wherefore dwel in the light , & walk in the light , that you may be children of the light ; for the earth shall be covered with darkness , and gross darkness shall be over the people ; but the lord shall become the light of his israel , and his god his glory . wherefore come out of the gross darkness with which the earth is covered , and walk in the everlasting light of the son of god wherewith you are enlightened , and walk no longer in the dark paths of ignorance , neither follow the blind guides of the world any more , who have fed you with their own airy imaginations and conceptions , and brain-study , and have spoken unto you a divination of their own brain , and not from the mouth of the lord , and your souls are not satisfied with all that ever you received from them ; and why will you spend your money for that which is not bread , ann your labour for that which doth not satisfie your soul● ? oh hearken diligently unto the voice of god ( who is light ) that you may eat of that which is good , and your souls may be satisfied ; for why should your souls be in poverty , and dry , and barren ( now the fountain of durable riches is open ) but because you are alienated from the lord , and strangers to his covenant of light. wherefore the restoration all wait to know , by him who brings back again that which hath been driven away , that the return of your captivity you may come to know and witness , out of babylon that great city , whose desolation cometh suddenly , and be ye separated from the abominations thereof , and touch not the unclean thing , that you may be received of the lord into my father's house , where my dwelling is , in which there is no want of any good thing ; for here is all plenty of heavenly rich virtue , and sweet consolation ; wherefore i cannot but invite all who are hungry to come freely ; for the fountain is open , and whosoever thirsts , may drink of the water of life freely . but now my friends , this know , that the way that leads to this ocean of rest , kingdom of peace , and fountain of life , is strait and narrow , and none can walk therein but through self-denial , and taking up the daily crosse to the carnal mind , vvhich may seem hard to such as enter into reasonings and consultations vvith the vvrong nature , vvhich vvould still live ; but that being denied , and the light being joined unto , vvhich manifests the vvay , and the cros● being taken up , and the yoke submitted unto , then the povver of the lord you vvill feel , vvhich vvill subject the contrary nature , and vvil make the vvay easie & plain before you , yea and delightful unto you , though it be in the midst of the paths of judgement , for the righteous wil rejoice therein ; & though many oppositions , and sometimes many difficulties you may find in the way , yet keeping to the light in singleness , & feeling the power of god , and the secret working thereof , it will keep the mind cool , and exclude the consulter ; and then the way thou wilt see open clear before thee , through all difficulties ; and as thou waitest in the pure fear of the lord , keeping thy mine staid upon him , thou wilt feel his good hand of love reaching unto thee daily , administring renewedness of strength unto thee , whereby thou wilt be sufficiently encouraged to press on in the strait and narrow way , and the way of his commandments wil be delightful unto thee , and not grievous ; and he wil replenish thy heart with his grace , & make thee know the aboundings of his love , which vvil exceedingly enlarge thy heart : so let none stumble or start aside at the straitness of the way , but be vvilling to submit to the cross , that the crovvn thou maist come to receive , which is immortal and eternal , and then it vvill never repent thee vvhatsoever thou art made to deny ; for an hundred fold thy revvard vvil be in this life from the hand of the lord ; and peace , and life everlasting thou vvilt have the assurance of , and it thou vvilt possess and enjoy ; and tbis is of more value vvith the upright in heart , then all the love , glory , or friendship of the world , for that lasts but for a little season , and then passeth avvay ; but this inheritance is everlasting , and never hath an end . wherefore let not your minds be captivated vvith any perishing thing vvhatsoever , but in that vvhich vvil redeem the mind out of all that is perishing , in that dvvel , and you vvil knovv a daily dying unto sin , and to all things of that nature vvhich keeps the soul in death ; and thereby you vvil be quickened unto god , and the desires and secret breathings vvhich are in you after god , vvil more and more encrease & be renevved , and fervency of heart , and zeal for the lord will encrease also ; and where these fervent desires and breathings are in any one , nothing wil satisfie it but the presence of the lord ; and as this is dwelt with in sincerity and singleness , the lord in his own time will manifest himself to thy everlasting satisfaction and comfort , and joy , and everlasting content ; wherefore let not any thing be accounted dear for his sake ; for he that loveth father or mother , wife or children , or any thing more then me ( saith christ ) is not worthy of me . wherefore i now publish the decree of the almighty unto all nations , that whosoever will not serve , worship and obey the god of heaven , who is light , and searcheth the heart of man , even he shall dye , and darkness shall be his covering , and gross darkness his pavillion ; and death shall be his life , and the terrours thereof shall compass him about world without end . josiah coale . the end . pag. . lin . for truly , read freely , lin . . for a , read is . the babylonish baptist, or, h.g. contradicting h.g. in his book stiled light from the son of righteousness, which is proved, meer confusion and darkness. whitehead, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the babylonish baptist, or, h.g. contradicting h.g. in his book stiled light from the son of righteousness, which is proved, meer confusion and darkness. whitehead, george, ?- . p. s.n., [london : ] caption title. dated and signed at end: london, the th of the th moneth, ... g.w. attributed to whitehead by wing and nuc pre- imprints. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng grigg, henry. -- light from the son of righteousness. inner light. society of friends -- doctrines. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the babylonish baptist. or h.g. contradicting h.g. in his book stiled , light from the son of righteousness ; which is proved , meer confusion and darkness . unprejudiced reader , we have a witness in heaven , that we have love to the souls of all men ; and bear no ill-will to these baptists : howbeit , the implacable enmity of divers of them is such ; that in times of quietness , it hath been the manner of some of their chieftains , to be quarrelling , and spreading their confused pamphlets against us , and the light within confessed by us ; as being offended and fretted at our present liberty , which we have publickly to confess the true light ; though obtain'd through deep sufferings : howbeit , the fruitlesness of coertion hath not been manifested by these men's valour , or pretended faithfulness in suffering times . we see , the more they strive , the more they involve themselves in babylonish confusions and self-contradiction , to the overthrow of their cause , and their own discredit therein . some of the baptists doctrines and contradictions , collected out of their h. g's book in their own words , and briefly observ'd as follows . h. g. saith , viz. i utterly deny , that this light , which all men have from the glorious creator , is a saving light , page . h. g. in contradiction saith , i really believe , that the lord jesus , as the eternal word , hath given light , or enlightened all men and women that come into the world , p. . animadversion , the light or life of the eternal word , which is the light of men , john . . is spiritual and divine , as is that word ; and therefore saving to all that truly obey it . h. g. the great darkness of these men , who cry up light and power within , this wile of satan , and cheat of antichrist , p. . h. g. contra. the lord jesus , as the eternal word , enlighteneth all men . this light is the substance of the law — the candle of the lord : it doth convince of sin , p. . if heathens follow it , they would shine in just living . the work of faith with power — i do maintain , that faith is required and must be wrought with power in the hearts , p. , . anim. what horrible blasphemy is it then , to term our crying up the light and power of christ within , the wile of satan , and cheat of antichrist ? and how plainly hereby confuted ? we have cause to look upon those heathens , that follow the light or gift of god within , to be more godly and better christians , then many of these baptists . h. g. observes from john . . that the spirit or blessed comforter cannot be the saviour , p. . h. g. contrad . till the coming of his spirit and grace with power in my heart , for the binding of the strong man satan , and killing of my corruptions , my soul was not brought out of the horrible pit , p. . having wrought this glorious work of regeneration , p. . anim. then it s the spirit and power of christ , that effects and works salvation through the work of regeneration , see tit. . . which is not done meerly by christ's outward sufferings ; though we cannot believe , that satan is bound in this man , while he is in satans work , blaspheming christ's light within , and belying us . h. g. the ordinance of the lord's-supper you call bread and wine , p. . h. g. contrad . the sign — the shaddow ( speaking of their ordinances ) the substance being christ , p. , . anim. your pretended lord's-supper then , is no more then bread and wine , the sign , the shaddow ; and therefore their continuation of no necessity in the true church , which hath received christ the substance , the living bread , who spiritually communicates his flesh and blood , or fruit of the heavenly vine , without your shaddows ; and this is our lord's supper , that we partake of ; and our baptism is spiritual , . cor. . . eph. . . and as in pet. . . its said ; to the which also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , antitype , that now saveth us , even baptism , agreeth . h. g. the end of this ordinance doth remain , notwithstanding the pourings forth of the spirit ; and therefore the ordinance must needs remain ; which is to confirm our faith in the true saviour , and to keep up our love to him , p. . answ , what faith and love are these of theirs , which are confirm'd and kept up by bread and wine ? and what idolatry and diversion from the spirit doth their doctrine tend to herein ? surely the holy spirit can best supply the said end , see gal. . . h. g. again is very fierce and rash for their water-baptism ( or plunging peoplee in water ) where he saith , whosoever brings any other gospel , let him be accurst , p. . answ. hereby he hath curst all the people of god , and sincere-minded , both protestants , and all others in the world , who oppose , and come not under the baptists dipping or plunging people in water : lord forgive him ; he is very uncharitable herein . for our parts , we cannot believe their baptism to be either the baptism of christ , or gospel , or of necessity and available to salvation . h. g. denies the true saviour to be the light and power ; i affirm ( saith he ) that jesus christ is a man , consisting of flesh and bone , p. , . humane , p. . finite , weak , subject to passion , as we are , p. . the inward power is not the christ distinct from the humane nature ; the true christ consisting of a body of flesh and bone , p. , . h. g. contrad . john declared plainly , that christ was before him , being from everlasting — he was before abraham was — the son of god by eternal generation — truly god — david's lord , p. . the lord jesus ; the eternal word , p. . the emanuel , p. . christ is the son of the living god , p. . anim. therefore it s both unscriptural and absurd to assert , that jesus christ consisteth of a humane body of flesh and bone , or is finite ( seeing he is before all things , and by him all things consist , col. ● . . ) and inconsistent both with the eternal glory of the son of god , which he had with the father before the world began , wherein he is glorified ; and his body is glorious and spiritual : they should have said , that he took upon him that body prepared for him ; and not , that he consists ( or is made up ) of a humane body of flesh and bone : but at length , they are made to grant the deity of christ , more then formerly ; though to their own confutation , as before . h. g. the principle of the quakers concerning the light within ; the impurity and vileness of which principle i may further make appear , p. . h. g. contrad . the word , considered as creator , is the true light , which lighteth every man that cometh into the world , pag. . anim. it s no less then blasphemy to charge this principle ( to wit the light of the eternal word , the creator ) with vileness and impurity : for the word , and its light , is both divine , eternally pure , and unchangeably incorruptible . h. g. god forbid that i should ever own their principle of the light in all , that doth so clearly tend to the razing out the grand fundamentals of the gospel , p. . h. g. contrad . praises and halelujah to god forever , who hath given us that witness in our selves , of which thou speakest , p. , . which witness ( his sister spake of ) was the light which reproves for sin , to own and believe in the light , that enlighteneth every man that cometh into the world , p. . & . anim. see what a sad pass these men are grown to ; and what kind of prayers they offer to god , against his own light , or witness within ; and how contrary to the gospel-spirit and light they are . reader , in their said book , stiled , light from the son of righteousness , there are also many more absurdities , & perversions of scripture , with false accusations against ut ; viz. of denying the man christ , the resurrection , and many other things , which i have more fully answer'd elsewhere . but for expedition , this paper was abstracted , to be sent into barbadoes , where h. g's said book is like to be concern'd ; as on the account of his own natural sister ( as he calls her ) whom un-naturally , and un-brotherly , he hath printed his book ( in part ) against , for her wholsom advice , in her letter , to own and believe in the true light , which enlightens every man , &c. i have writ a full answer unto their said book , which as yet i forbear to divulge , being informed , that some of the particular baptists are about to bring forth more against us ; which if they do , i hope further to examine them ; not questioning but they 'l be , both inconsistent , and contradictory , as they use to be , whilst they contend in their prejudice and envy , which blinds them ; the lord give them a penitent sence thereof . london , the th of the th moneth , . from a well-wisher of all men , who desires to be at peace with all , so far as it may consist with truth . g. w. the end . a few lines given forth and a true testimony of the way which is christ whom the saints enjoyes who have believed in the light and followed it into the regeneration, which they come to know through the preaching of the gospel which hath been received in the power of god in these latter dayes and hath been preached in the demonstration of the spirit. fairman, lydia. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing f ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a few lines given forth and a true testimony of the way which is christ whom the saints enjoyes who have believed in the light and followed it into the regeneration, which they come to know through the preaching of the gospel which hath been received in the power of god in these latter dayes and hath been preached in the demonstration of the spirit. fairman, lydia. sheet. printed for thomas simmons, london : . caption title. signed: lydia fairman. reproduction of original in the british library. eng inner light. society of friends. a r (wing f ). civilwar no a few lines given forth, and a true testimony of the way which is christ, whom the saints enjoyes who have believed in the light, and follow fairman, lydia a this text has no known defects that were recorded as gap elements at the time of transcription. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion a few lines given forth , and a true testimony of the way which is christ , whom the saints enjoyes who have believed in the light , and followed it into the regeneration , which they come to know through the preaching of the gospel , which hath been received in the power of god in these latter dayes , and hath been preached in the demonstration of the spirit . in love to all who have desires in them to know the truth as it is in jesus , that they may forsake their fallen wisdome , which for many yeares they have had in possession , yet by it cannot come to know the lord , nor his way , but are in the dark , though the light of the glorious gospel hath long shined among them , and the day of the lord hath appeared , which is it that gives the knowledge of god , and his way ; even the grace of god which hath appeared unto all men . now all people , both professors and prophane is to mind the fear of the lord , for the fear of the lord is the beginning of wisdom ; and by this wisdom which is learnt in the fear of the lord , by it you come to know the power of god in the light , and as you believe in it , you believe in that which is able to the utmost to save all that comes unto it , so as you wait and feel the power dwell with it , that you may witnesse its workings in you , to the destroying of the power of sin ; for while it is ruling in you , you are led captive by the divell , and all who comes not to confesse , and own the light , which is the power of god in them , cannot be freed from it , but as any comes to the light , which discovers sin ; that is it which gives power over sin , and dwelling in the light , you dwell in that which never consented unto sin , the true and faithfull witnesse of god , which bears witnesse in every particular against evill ; so loving this , and obeying this , to forsake sin as it discovers it , so you will come to have power and dominion over sin , through the power of god , and as you love the light , and dwell in it , you will know another to take the kingdom in you , which is able to cast out the devill , and destroy all his works ; but who comes not to the light , comes not to christ , and are in the reprobate state , without god in the world , alienated from the common-wealth of israel . but who comes to the light , and believes in it , to be guided by it , receiving it , they receive christ the mediatour of the new covenant , unto all that are sanctified , in whom the lord is reconciling the world unto himself by the blood of the lamb which is shed for many ; so all people must come to that which shewes them the evill of their way , and turn from it unto that which discovers it unto you , which is christ the light in every one of you , for that which makes manifest is light , and the light is christ . i am the light of the world , saith christ , which lightneth every one that cometh into the world , which whosoever receiveth , they receive the wisdom and power of god ; him whom god hath given for salvation unto the ends of the earth , whose name is called the word of god , christ the light , his name is called the word of god , so that is it which all people is to believe in , the light , and in it to walk as children of the light , putting off the deeds of darknesse , and to follow the light in all righteousnesse and holinesse , having a conversation void of offence towards god , and towards men ; so all people coming to believe in the light , and following it , they come to that which saves the soul , and receives him who is gods salvation ; and every particular which comes to the light , comes to christ the seed of god , who is heir of the kingdome which hath no end but endures for ever ; and who are obedient to the light , it gives power over sin , and that is it in all , which never consented unto sin , but is a swift witnesse against all sin , when it is but conceived in the heart , before it be acted ; it sheweth the creature that it is evill : so who believes in that which makes manifest , and forsakes the sin , shall find mercy . therefore all people which lives in sin , fulfilling the desires of your evill hearts ; repent and fear the lord , and come to the light , which will cleanse and purifie your hearts , and turn you from the evill of your ways , and keep to that which checks and reproves you , it will bring all your sins before you which you have acted , and them you do now act , and it will bring condemnation and judgement upon you for them , and this is christ the light , the condemnation of the world , the light with which every one is enlightened that cometh into the world , which would shew every one the way he is in ; for saith christ , i am the light of the world , and lightneth every one that cometh into the world ; so every one being enlightned with the true light , with christ , who is the way , the truth , and the life ; every one hath the light , believe in the light , that ye may be children of the light ; that which makes manifest is light , which light is christ the son of god , which reveales the father , for none knoweth the father , save the son , and he to whom the son reveals him , whom to know is life eternall ; and this life is the life of the son of god , whom god hath given for salvation , that whosoever believeth in him might not perish , but have eternal life ; and blessed are all who have believed , and received it in the love of it , and abide in it , those are saved by it , and such have the blessing of the lord with them , they have the seed , which seed is christ the heir of salvation , who saveth his people from their sin , and leadeth them from under the powers of darknesse of this world into his marvellous light , and to a kingdome which hath no end ; and christ the light he becomes their guide and leader , and in all truth they are led , and great is their peace , and such cannot go into sin , who are guided by the light , for that never consents unto sin ; but who so commits sin , is not with the light guided into it : for sin is of the devill , and he is the father of it . for they which follow the light , comes to be born of god an incorruptible seed , and he that is born of god sinneth not , because the seed abideth in him , which seed is christ , whom satan hath no part in ; so all people which knows not the way to the one true way which leads to life , which is a straight and narrow way , they must come to the light , and take up the daily crosse ; for he that will be christs disciple , must take up his crosse and follow him the light ; christ he is the way , the truth , and the life ; and the gospel hath been preached unto nations and people , the sound hath gone forth , but who hath believed the report , unto such is the arme of the lord revealed . lydia fairman . london , printed for thomas simmons , at the bull and mouth near aldersgate , . to professors of religion of all sorts, and likewise to prophane, in and about this city of chester [by] richard smith. smith, richard, of chester. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) to professors of religion of all sorts, and likewise to prophane, in and about this city of chester [by] richard smith. smith, richard, of chester. sheet ([ ] p.). s.n., [london : ?] reproduction of original in: friends' library (london, england) created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- apologetic works. inner light. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion to professors of religion of all sorts , and likewise to prophane , in and about this city of chester . this is in my heart to you , in defence of that glorious truth , which the lord hath brought to light in this our day , and which shall never more be extinguished , though many wicked and ungodly men have opened their mouths against us , to destroy us , for bearing witness to the same ; and which hitherto we have believed , born , and still do bear witness to , that he that believes in the son of god , hath ( life , and ) the witness in himself , which life is the light of men , which lighteth every man that cometh into the world , that whosoever believes in it , follows it , and obeyes it , shall not abide in darkness , but shall have the light of life ; yea , it shall take root , grow , bring forth fruit , and prosper , to the honour of him , who forth of his rich love to mankind hath so manifested it . now by reason of some in and about this city , which have made a large profession of this truth , and have by their erring from it opened many mouths , who are saying , we see the same things among you , which you have counted evil amongst us , and denyed and judged us for , and which you once denyed your selves ; and yet talk of perfection , and plead for the light : in answer to which , i , with those people scornfully called quakers , do say , we have not only denyed you , because of your bad fruits , but as being out from that ( not believing in the true light which lighteth every one that cometh into the world ) which would make you bring forth good fruits ; for make the tree good , and the fruit will be good , saith christ , the light : and we do judge our selves ( first ) and espy the beam in our own eye ; for being turn'd to the light , which makes manifest the least thing that appeareth in us contrary thereto , is as a beam , which ( whilest standing ) cloudeth and overspreadeth the pure presence of god ; wherefore we are not at rest day or night , till the beam be pluckt out : and so do we espy and reprove the faults of others , who either plead for sin as long as they live , or excuse their own iniquity by others failings , and yet think themselves safe . and this i would have none to be ignorant of , that although we believe perfection to be attainable in this world ; yet we are very sensible , that it is not alwayes the work of a day , month or year ; but that there must be much waiting , many a sigh , groan and tear ; a great spiritual combate with the dragon and his angels within ; a diligent and expert exercising of the whole armour of light , ere such a state be witnessed : but this is our comfort , that we are truly turned to the true light , which gives the victory in the end ; and so are not faithless , but believing ; as also that the lamb's war is truly begun in us , who fights our battails for us , while we stand still , and behold his salvation : but we never did assert our selves such , because there was such a principle in us , by no means ; but that all who are led by it , are so far perfect and infallible , and no jot farther : so that in plainness , what bad fruit hath appeared in any gone from us , and once of us , or yet may appear in or amongst some of us , i would have all to know , that such fruit is not from the light , but from the enemy of the light and of the soul too ; and all who give way to the temptations must bear their own burthen : and this i must say , not only for my self , but in the behalf of other brethren and friends ( in whose defence i have been made willing to write these lines , to stop all perverse tongues whatever , and those of all sorts , who wait over us with an eye to spy evil ) that there is never an one among us , who are truly and sincerely come to the light of christ jesus , but do love judgment ; yea , wait for his judgments to be brought forth to victory , even as the vvatchman waits for the morning ; and so far are any such from pleading for any one sin in thought , vvord or deed , that it is their meat and drink to do the vvill of the father ; and like gall and wormwood to that of god in them , when it is not answered ; neither can they be ( in the least ) content to shroud themselves under a profession of truth , so as the more freely to act deceit thereby , but both desire and witness a growth in truth and righteousness , as knowing , that not to go forward , is to go backward : and as for any that have ( or still do ) come among us , and seem to walk with us , that are otherwise minded and conditioned , then i have declared , by the light they are judged , and by the truth denyed , and by the fan winnowed , and in themselves condemned : wherefore stumble not at the light and truth , because of offences ; for it causeth not the offence , but by degrees gathereth all that believe in it and follow it into its own nature , and maketh fearfulness in due time to surprize the hypocrite : so god is glorified , & his truth vindicated thereby : thus the foundation of god standeth sure , notwithstanding all perverse tongues and deceitful spirits against the truth , and us for the truth 's sake . and further , to undeceive the simple-hearted , who through lyes , slanders , and forgeries , have been made to believe , that we deny the bodily appearance of christ , his transactions at jerusalem , the shedding of his blood to be beneficial to us ; it is the light within only ( sayes the false accuser ) we expect to be saved by ; and likewise , that we deny the scriptures of truth . to these do i ( on the behalf of truth ) testifie , that the appearance of the second adam , the lord from heaven , the quickning spirit , in that holy body prepared of the father for him , was for the salvation of the vvorld , who had fallen in the first , that whatever he then did both living and dying had a great influence for god upon all that believed , and hath still for all that now believe in him , as he manifests himself to us by his light in the conscience , for we do affirm , that to come to that is the readyest , nay , the only right vvay to come to true faith in christ , as he then appeared , and to receive any benefit by him : and it is not another then that blessed light , power , vvisdom and eternal righteousness , who then appeared , by whom we have received any true spiritual benefit ; how then can our asscribing particular salvation in this age to him , who thus now appears to our souls , render him no saviour in that , or invalidate his then appearance , whose doctrine pierc'd , whose life preach'd , whose miracles astonish'd , whose blood atton'd , and whose death and resurrection confirm'd his then manifestation to be no less then god ( who is light ) manifested in the flesh ? for the scriptures . vve own them as they own themselves , a declaration of those things most truly believed , given forth in all ages by the inspiration of the holy spirit ; that they are profitable for reading , for exhortation , for reproof in righteousness , that the man of god may be perfectly furnished ; they are the form of sound vvords ; and we believe they ought to be read , believed , honoured and fulfilled , as that by which god has , doth and may yet reach by his spirit to the hearts and consciences of people : and the earnest desire of our souls to almighty god is , that we may witness the fulfilling of them , that god's will may be done in earth , as it is in heaven : and so to the righteous lord god of heaven and earth do we make our appeal in these matters ( against all the unrighteous dealing both of professor and prophane ) who is the searcher of the hearts of all men. by one scornfully called quaker , an inhabitant of this city , whose love is to all , and desires the good of all , my peace and satisfaction being with and from the lord. richard smith .