LIGHT From the SUN of Righteousness, Discovering and Expelling Darkness. OR, The Doctrine, and some of the corrupt Principles of the People called Quakers, briefly and plainly laid open and refuted.  
Containing a Reply to an Answer of a Letter written formerly by the Author to his own Natural Sister, dwelling in the Island of Barbadoes.  
Published for common benefit, but more especially for the good of poor, weak, wavering Christians, to help and recover them out of the snare of Satan.  
By H. G.  
Luke 22. 32. When thou art converted, strengthen thy Brethren.  
2 Pet. 1. 19 We have a more sure word of Prophecy, whereunto ye do well that ye take heed, etc.  
Isa. 8. 20. To the Law & to the Testimony: if they speak not according to this word, it is because there is no sight in them.  
Printed in the Year, 1672.   

Light from the SUN of Righteousness, discovering and expelling Darkness.  
My Dear Sister!  
YOurs I have received dated the 22 of the 9th Month 1671, which contains an Answer to a Letter of mine bearing date the 21 of the 8th Month 1670; which was written in tender love and affection to your precious Soul, in which I was moved to forwarn and caution you concerning the evil and Soul-undoing Principles of the People called Quakers, to whose pernicious Doctrine I had some doubts and jealousies you were ready too much to hearken and incline unto. And by this Answer of yours, I perceive you are now exceedingly driven away by the stream of their Delusions, and have sucked in the Venom of their poisonous Doctrine, which is no small grief and trouble to my Spirit, to think that you, a near Relation of mine, and one (which sometime since) I had such good hopes of, should (by the subtle Wiles of Satan) be in your Old Age so grievously beguiled; it wounds my Soul, to think you should be so rooted and grounded in their Principles, none being more repugnant to the Fundamentals of Religion, and the glorious Gospel of Jesus Christ. I am afraid that these Lines may come too late, yet not knowing whether the Lord hath, yea or no, utterly given you up to blindness of mind, to believe lies, that so you should be damned for not receiving the truth in the love of it, that you might be saved, 2 Thess. 2. 10, 11, 12. I have sent you these Lines as a further discharge of my Conscience, and that I may be pure from your Blood in the day of our Lord Jesus Christ; and that it might not only be of profit (through the blessing of God) to you, but also to others, whom God in mercy may please to recover out of the snare of the Devil in the Island of Barbadoes, or elsewhere, to whom they may come. I have been at the Charge of Printing them: And these may certify you, in the first place, that I have diligently examined and seriously weighed the chief Heads, or most material things contained in your Letter, and by comparing them with the holy and blessed Scriptures of Truth, and weighing them in that most Sacred Balance of the Sanctuary, I find them as light as vanity, being nothing else save the airy Notions of a poor deceived People, by whom your Soul is deluded, and most sadly and grievously captivated; which, by the assistance of God, I shall endeavour to make appear before I have done. And that I might distinctly Answer your Lines, and refute you and others also that are of your judgement, I shall begin with the beginning of your Letter, which is as followeth.  
Brother G.  
I Did receive a Letter from thee, dated the 21 of the 8th Month, 1670. with kind expressions of Love to me, both to my Soul and Body, as thou hast there expressed; which, in love to thy Soul, I now am willing to Answer; for a little strength is administered to me, into the Everlasting Kingdom, since first I have received the Truth.  
First, As to thy Love, I do receive as from my Natural Brother, and I hope I have not forgot natural affection: But as for thy Counsel to my Soul, I do faithfully believe that I have chosen the good part which shall never be taken from me; I bless and praise the Lord, I know a Teacher near me that shall never be hid in a Corner: Thou sayest, though distance of place, and Age drawing on upon us both, yet that we may meet together in the Resurrection of the Just. As for the Resurrection of the Just, I am risen again with Christ, yea, the Just one is risen in me, Glory to his Name for ever: Oh! what manner of love is this, & c?  
Thou sayest, There was a time that thou hadst hopes that I should become a Convert of Christ. Truly, Brother, to be a Convert of Christ, the way thou approvest of, would do me no good at all, for there is nothing of the Cross of Christ in it, and I see it vanity, for there are just men to whom it happeneth according to the work of the wicked, Eccles. 8. 14. therefore the Wise man's Counsel is, be not over righteous, 7. 16. I do not say the keeping the Commands of Christ is vanity, but to strain the Commandments of Christ, to a form of Worship, which is not according to the Spirit, to Bread, Wine, and Water, which was to be held in practice but till Christ came, and Christ is come the second time, of which coming no mention is made of Bread, Wine, nor Water.  
Answ. Before I shall repeat more of thy Letter, I shall make some Reply to this first part: I shall pass by several expressions which serve for little else than to demonstrate the corruption of your judgement. And in the first place, I shall call into question your confidence about your choosing the better part. Sister, How dare you conclude you have chosen the good part with Mary, whilst you refuse to hear the teaching of the true Saviour? Marry gave ear to what her Lord and Master declared and taught, she sat at his feet and heard his word: it was not only the Teacher or Light within she gave ear to, but also to the Doctrine and Counsel of the Man Christ Jesus without, whose Disciple and Scholar you must come to be, and follow his Counsel and Doctrine, as it is contained in the holy Scripture; and till which time never flatter yourself so as to conclude you have chose the good part.  
Secondly, as touching your knowledge of the Teacher that is near you, or the Light within, which the Quakers say is in every Man and Woman that comes into the World. You are mistaken, and have not a right knowledge of that Teacher, and this I shall evidently make appear: for this (alas!) is your grand mistake; you speak of this Light more than is true, or doth agree with that Doctrine that is according to Godliness. You exalt it above the holy Scriptures; nay, you, and others of your judgement, make a God and a Christ of it. You bid me in one place of your Letter own this Light, which reproves for sin, and believe in it, and it will certainly take away my sins; and therefore you caution me, not to open my mouth at any time against the true Light which lighteneth every man that cometh into the world: O my Sister, how doth it grieve me to think how blind and deceived thou art, to believe that the Light which is in all men, even in the natural hearts of Heathens and Infidels, is the true Christ and Saviour of the World, and that there is not another, nor need of another; and that men ought to hearken to it, as that which doth not only reprove for sin and so condemn, but is also able of itself to cleanse from sin, save, and redeem them who walk up to it, without respect to the glorious Redemption purchased by another (viz.) Jesus of Nazareth. Now how false this is, may appear to thee by what followeth: for though I do not deny, but really believe, and always did, that the Lord Jesus, as the Eternal Word and Creator of the World, hath given Light, or enlighteneth all Men and Women that come into the World: yet do I utterly deny, that this Light which all men have from the glorious Creator, is the true Saviour, or is a saving Light, and the alone and only Teacher, which thou seemest to affirm. The Light which is in the hearts of all men, Paul showeth clearly, is but the substance of the Law of the first Covenant. God hath given man a Spirit, or form a Spirit in him, Zach. 12. 1. which is called the Candle of the Lord, by the means of which Law, Candle, or Conscience in Man, and help of the visible Creation, mankind may come to understand there is a God, and it will teach them also their Duty, in some respects, as he is their Creator, and they his Creatures; and convince them of divers sins, and teach them to do unto all men as they themselves would be done unto. If Heathens and wicked men do mind and follow the light of this Candle, or the Teachings of their own Conscience, they would (notwithstanding they are void of the saving knowledge of the true Saviour) shine forth in the Principles of Morality, or just living between man and man, as I do judge many of the Quakers do, civil honesty being the greatest glory of the best of those of that Religion (if I may call it so). Now you, with others, judge, because that this Light doth convince of sin, and shows man his evil thoughts, it will also cleanse and take away his sins, and eternally save his Soul; it being a Light flowing from Christ, you judge it cannot be weak nor insufficient in any respects whatsoever. Which is (my Sister) your great ignorance: Did you instead of harkening to these Seducers, with care and diligence search the Scriptures, you would find, that that holy Law which God gave to Israel, which was written and ingraved in two Tables of Stone, was a Light and precious Law flowing from God, and a more glorious Ministration than this which is in every man: or else what advantage had the Jews above the Gentiles? Rom. 3. 1, 2. That Law (dear Sister) was a Light of Christ, and did convince of Sin more clearly than the Light doth which is in every man; yet the Apostle showeth plainly, Gal. 2. it would not give life, nor take away sin; For what the Law could not do, (saith the Apostle Rom. 8. 3.) in that it was weak through the Flesh, God sent his own Son, etc. This Doctrine of yours concerning the Light within, brings in again, and seems plainly to establish the Covenant of Works, Do this, and live: be obedient to the Law or Light in the heart, and thou shalt be saved.  
This agrees with the expressions of one of your Teachers, and he no mean one neither; speaking of Rom. 2. 13. Not the Hearers of the Law are just before God, but the Doers of the Law shall be justified: From whence (saith 
* See Pen's Sandy Foundation shaken. Page 26.  he) how unanswerably may I observe, that unless we become doers of that Law which Christ came not to destroy, but as our Example to fulfil, we can never be justified before God; nor let any fancy, that Christ hath so fulfilled it for them, as to exclude their Obedience from being requisite to their acceptance, but only as their Pattern. We do not say, Christ fulfilled the Law so as to exclude our obedience, yet was his Obedience and Suffering Meritorious, and more than a Pattern or Exemplary. Doth not this Doctrine of yours, make void the Righteousness which is of Faith, which speaks on this wise; Believe, and thou shalt be saved? By the deeds of the Law shall no Flesh be justified. The Law and Light in all, which is one in substance, gives man the knowledge of his sins, it convances him that he is a sinner, but leaves him, like the Priest and Levite, in his blood and wounds, without any help or healing, until the Lord Jesus, that good Samaritan, takes compassion on him: for we are justified freely by God's Grace, through the Redemption that is in Jesus Christ, Rom. 3. 24. Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness (mark) for the Remission of sins that are past, through the forbearance of God, vers. 25. We grant and believe, that holiness and obedience is required, and they are the effects and fruits of saving Faith, but it is not our obedience nor holiness which doth redeem us, or is the meritorious, efficient, and procuring cause of our Salvation and acceptation with God, muchless our obedience to the Law or Light in our Consciences, as those of your mind affirm. Oh! take heed therefore, and beware of that poisonous Doctrine, the tenor of which clearly holdeth forth, That Jesus Christ our Saviour and Mediator died in vain: For, I pray, consider, If by works of Righteousness done in our own persons, by walking up to the Law or Light within, we may be led out of all sin, cleansed from it, and eternally saved; what need was there then of the Man Christ Jesus to fulfil the Righteousness of the Law, and to shed his precious Blood to atone and make peace, and appease the wrath of God for us? May I not say with Paul, Gal. 2. 21. If Righteousness came by the Law, Christ is dead in vain? The Jews, as I shown you before, had the advantage of the Gentiles every way, Rom. 3, 1, 2. they had more light than the Heathen Gentiles had, having the Oracles of God committed to them, yet it left them in their sins, and under Wrath and the Curse; that Law, nor the Light which is in every man that cometh into the World, cannot give life: For if there had been a Law given which could have given life, verily Righteousness should have been by the Law, Gal. 3. 21. Therefore all such, whether Jews or Gentiles, who seek for Righteousness and Acceptance with God through their Obedience, either to the Law without, or Law or Light within; they are like to fall short of it, because they seek it not by Faith; they stumble at that stumbling stone (viz.) the Lord Jesus Christ, and thereby miss of that glorious Redemption once purchased for us by the Sacrifice of the Cross. Do not let any so grievously beguile thee, as to cause thee to conclude, That the Sacrifice of our blessed Saviour's Crucified Body, once offered to bear the Sins of many, was but only as a pattern, or figure, of things which must be wrought again, and done over in us, and so conclude that this Light and Teacher within (which you say you know) is the true Christ, and that there is not another, and that thou must, by the Power and Means of it, attain to the same degree of Holiness and Perfection which was in our blessed Mediator, and so by that inherent Holiness alone, wrought in thee, place thy hope and confidence, fixing thy Faith on a mysterious Sacrifice and Offering within, and not having a dependency on that glorious Sacrifice of Christ's Crucified Body without, which was once offered to take away sin, Heb. 9 26. By which one Offering he hath perfected for ever those that are sanctified, Heb. 10. 14. The Atonement is already made, Redemption, Reconciliation, and Justification hath been fully completed and finished in and by our Lord Jesus for us once for all: The Lord hath laid on him the iniquities of us all, Isa. 53. 6. He was made sin for us that knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5. 21. The Debt is paid, and Satisfaction made, yet I fear, notwithstanding the Teacher which is so near thee, of which thou speakest, thou still remainest in Prison and Darkness, not knowing the way out of thy captivated state, which is by the Blood of the Everlasting Covenant: How doth Ignorance and Unbelief, as chains and fetters, bind many in Satan's kingdom, notwithstanding the glorious Freedom purchased by the Lord Jesus? The Price may be laid down for the Captive, and yet the Prisoner remain bound; the work of Faith, with power, I have cause to doubt you are yet a stranger to; though you speak of very high Attainments, your judgement is corrupt, notwithstanding your confidence, as further may appear.  
Thou sayest, That to be a Convert, in the way I do approve of, will do thee no good at all, for there is nothing of the Cross of Christ in it, and thou sayest, thou seest it vanity.  
Now to convince you of your great mistake, and to make appear that I am acquainted with the power of true Conversion, and that it is the same that Christ approves of: Consider, that I do own and approve of that Conversion that is taught by Christ and his Apostles in the holy Scriptures; that a man must Repent, that true Repentance is a through change of the mind, and that it consisteth in these three things: A clear sight and sense of sin, and of the woeful state and condition of lost and fallen Man, upon the account of transgression. And Secondly, Godly sorrow, contrition, and brokenness of heart in the true sense of the heavy weight and burden of it. And Thirdly, an utter abhorrence, turning away from, and forsaking of it. And also, I do hold and maintain, that Faith is required, and must be wrought with power in the hearts of the Penitent, whereby the Creature turns to Christ, and applies the virtue of his Merits, Blood, and Righteousness to his own Soul; and hereby the Soul is translated out of daakness into light, and so cometh to experience the indwelling of Christ's Spirit in his heart, by which he comes to hate that which formerly he loved, and loveth that which once he hated: for notwithstanding I do plead for the imputed Righteousness of Christ, Faith and Interest in the Satisfaction and Atonement made (once, and not again to be made) by his blood, yet do I also plead for spiritual Conformity to him, both in his Death and Resurrection; and that a man must die to sin, and rise to newness of life: For, though Christ paid the Debt, and laid down a Price which the Father accepted of, yet till the coming of his Spirit and Grace with power into 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. This blessed Change I, through the Grace of God in my measure, do experience; and this is the conversion I approve of, by the power and means of which I am laid at Christ's feet, wholly exalting Him and Freegrace, who did not only work Salvation for me, but hath helped me to apply it; having wrought this glorious work of Regeneration in me, by which I am made willing to follow and obey him as my King and Sovereign. And this is not to be less or more Righteous than what God accepteth and approveth of, and it is my trouble and grief thou dost not. Is here nothing of the Cross of Christ appearing to you? and is this vanity? Surely you would otherwise conclude, were not your Light Darkness.  
But to proceed, Thou tellest me thou dost not say the keeping of the Commandments of Christ is vanity, God forbidden; but to strain the Commandments of Christ to a form of Worship, which is not according to the Spirit, to Bread, Wine, and Water, which was to be held in practice but till Christ come, and Christ is come the second time, etc.  
Answ. I shall answer thee in this. And first, if you mean and conclude we strain the Commands of Christ, so to the Ordinances of the Lord's Supper and Baptism, that we own no other Ordinances and Commands, you falsely accuse us; for those things you mention which Christ requires, we also own, (namely) Love your Enemies, bless them that curse you, and pray for them that persecute you, etc. We plead (dear Sister) for universal Obedience: these things ought to be done, and the other ought not to be left undone. But again, who of us go about to strain the Commands of God to a form of Worship which is not according to the Spirit? that form of Worship or Doctrine that the Apostle commended the Saints for obeying, Rom. 6. and abiding in, was not contrary, but according to the Spirit of God, if you own the Holy Scriptures to be indicted by the Spirit, of which Form of Doctrine those Ordinances were part, which you hint at, as these Scriptures prove: Acts 2. 38, 41, 42. Acts 10. 47. Rom. 6. 3, 4. Heb. 6. 1, 2. And if it be contrary to the Spirit you are led by, to own those Commands of Christ which the Primitive Saints did own, and were commended for holding as they were delivered; you have cause to conclude the Spirit you are led by is not the Spirit of God, for God's Spirit doth not guide contrary to the Word and Doctrine of his Son, Joh. 16. 13, 14. To the Law and Testimony; if they speak not according to this Word, it is because there is no light in them, Isa. 8. 20.  
But why dare you say, That the practice of Bread, Wine, and Water, was to be held no longer than till Christ came? By his coming, you intent his coming in Spirit.  
That this is false, and contrary to holy Scripture, I shall evidently make appear:  
And first, I shall begin with the Ordinance of the Lord's Supper, which you call Bread and Wine; and that the practice of this continues and remains in full force and virtue to the end of the World, or until the Second coming or Appearance of Christ in Person; and that he is not so come the second time, I shall also prove to thee before I have done. That the practice of breaking Bread, and drinking Wine, in remembrance of Christ's Death, remains after the coming of Christ in Spirit, I prove by these Arguments following:  
First, Because the Apostle Paul did receive this from our Saviour, as a glorious Appointment and Institution of the Lord Jesus, a considerable time after the coming of Christ in Spirit. The Promise of the Comforter, or Christ's coming in Spirit was performed, and fulfilled to the Sainrs, some days after his Ascension, as may be seen in the second of the Acts; and it was some time after this, before Paul was converted unto Christ: For Paul, after the coming of the Spirit, according to the Promise of the Father and our Lord Jesus, remained in darkness, and was a Persecutor of the Saints; and yet see, I beseech ye, what he affirms to the Church of the Corinthians, 1 Cor. 11. 23. For I received of the Lord that which I also delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took Bread, and when he had given thanks, he broke it, and said, Take, eat, this is my Body which is broken for you; this do in remembrance of me: and after the same manner also he took the Cup, etc.  
Now if Paul received this after that coming of Christ, which you speak of, as an Institution and Divine Appointment of the Lord Jesus, as it appears plainly he did, then that which you affirm, is utterly false and to be rejected. But,  
Secondly, The Apostle did not only receive this from Christ after the coming of Christ in Spirit, but also did deliver it (as Christ's Appointment) to the Saints: That which I received of the Lord (saith he) I also delivered unto yond.  
Thirdly, I argue further, That this Ordinance doth remain in force, and the practice of it to be held up after the coming of Christ in Spirit: because the Primitive Saints did abide in the practice of it after the pouring forth of the Spirit, according to Christ's Promise, as appears Acts 2. 42. They continued in the Apostles Doctrine, in breaking of Bread, and Prayer: compare this with Acts 20. 7, 11. also 1 Cor. 11. 20. to the end.  
Fourthly, Consider, 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, who gave his Body to be broken, and his Blood to be shed for our sakes. This is to be done, to show forth his Death until he come. And these things considered which hath been said, 'tis plain it cannot intent his Spiritual Coming, or the giving forth the holy Spirit the Comforter according to his promise. And that he is not come the Second time without sin to Salvation, as you seem to affirm, doth appear,  
First, Because his coming that day shall be visible, Every eye shall see him, Rev. 1. 7.  
Secondly, Because his feet shall stand in that day upon the Mount of Olives, Zech. 14. 4. and he shall come in the same manner as he went up to Heaven, Acts. 1. 11.  
Thirdly, Because the Saints which had the highest attainments of the Spirit, or to whom Christ was Spiritually come, as gloriously as ever he came to any of the Saints, did, notwithstanding that, still expect, look and wait for his coming from Heaven. See 1 Cor. 1. vers. 4, 5, 6, 7. I thank my God always on your behalf, for the Grace of God which is given to you by Jesus Christ,  in every thing ye are enriched by him in all utterance, and all knowledge; even as the Testimony of Christ was confirmed in you: (mark that) So that ye come behind in no gift, waiting for his Son from Heaven. If Christ was not spiritually come to these, who was he come to? and yet they waited for his coming. The Saints, at Thessalonica, are said to turn from Idols, to serve the true God, and to wait for his Son from Heaven, 1 Thess. 1. 9, 10. and unto those that look for him (saith the Apostle) He shall appear the Second time without sin unto Salvation, Heb. 9 28. The beloved Apostle, who enjoyed so much of the Spiritual Presence of Christ, yet desired and looked for his coming. Which clearly shows that his Second coming is another manner of coming than that which you speak of; for when he comes, he comes with all his Saints and holy Angels with him: and when he comes, the Graves shall be opened, and the Dead shall be raised, yea, the dead Bodies of Men and Women, 1 Thess. 4. 16. You say, that you are risen from the dead already, and Christ is come the Second time; but be assured of this, you will find another Resurrection, Coming, and Judgement ere long than this. I could wish it were so indeed, that thou hadst part in the true work of Regeneration, that so, in that day, thou mightest have part in the first Resurrection: for the dead in Christ shall rise first, 1 Thess. 4. which cannot intent any other save the dead bodies of the Saints who are fallen asleep, or gone to the dust.  
But because I have somewhat to say in the Vindication of Baptism, which you call Water, I shall proceed to that; for as you, and other Quakers, deny the continuance of the Lord's Supper; so also you affirm, that the practice of Water-Baptism, was to continue but till Christ came in Spirit. Now how false this is, may appear;  
First, from the Commission, Matth. 28. 19, 20. where Christ gave forth this blessed Ordinance; All Power is given to me in Heaven and Earth: Go therefore, teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all things that I have commanded yond; and lo, I am with you always to the end of the world. Now that the Baptism here spoken of, is that of Water, is evident, because the Disciples are commanded or enjoined to be the Administraters or Dispenser's of it. To baptise with the holy Spirit, is the alone Work, Prerogative, and Office of Jesus Christ, and it never was in the power of any Apostle or Disciple of Christ to do it; though the Spirit was given many times as the answer of their Prayers; their Supplications to God for to give it, plainly shows it was not in their power of the Apostles to give it.  
Secondly, That Baptism which is here intended, which our Lord commanded his Apostles to baptise with, was the Baptism which after his Ascension they did baptise with, and that 'tis evident was Water: Can any man forbidden Water (saith Peter, Acts 10. 47.) that these should not be baptised, etc. 'tis said, They went both down into the Water, both Philip and the Eunuch, Acts 8. 38. Now the Baptism, here commanded, must needs remain to be practised to the end of the World: Because, whatsoever is here given forth by Christ, is given forth as he is King and Mediator of the New Covenant, and as part of his last Will and Testament, and his last Will and Testament stands in full force and virtue to the end of the World unalterable; and, whosoever brings any other Gospel, let him be accursed.  
Thirdly, Because 'tis the mind of Christ, that whatsoever he Commanded them, should be taught successively to the Nations. And his Spiritual Presence being promised unto the end of the World, to all those that did keep and observe whatsoever he there commanded them, plainly proves, that the practice of all those Ordinances were to be kept up to the end of the World.  
But again, To prove that the practice of Water-Baptism doth remain in full force and virtue after the coming of Christ in Spirit, I need not go further to make it appear than the second of the Acts. Christ made good the Promise of the Comforter, or his coming to his Disciples in Spirit, as you may see in the beginning of that Chapter, by the help and power of which Spirit, Peter preached to those Jews that had put Christ to death: and many of them being pricked in their hearts, cried out, What shall we do? Then said Peter, vers. 38. Repent, and be baptised every one of you, in the Name of Jesus Christ, and you shall receive the gift of the holy Spirit. And vers. 41. 'tis said, Those that gladly received the Word, were baptised: and the same day there were added unto them about three thousand Souls. This (observe) was after that coming of Christ, which you speak of. Do you think that the Apostle Peter, in the Name and Authority of Christ Jesus, would have commanded so many persons to be baptised, if he had understood Water-Baptism ceased at the pourings forth of the Spirit, or the practice of it was to remain no longer? Besides, was not the Eunuch baptised in Water after the coming of Christ in Spirit? Acts 8. 41, 42. and many in the City of Samaria? and was not Paul baptised by Ananias, Acts 9 and Cornelius, and those with him, after the coming of Christ in Spirit; with many others that I might mention? and yet you, very ignorantly affirm, That the practice of it was to remain no longer than till Christ so came, as aforesaid.  
I might now come to Answer another Objection, that some of your judgement bring against this Appointment of Christ, and then come to examine the remaining part of your Letter, 'tis grounded from Paul's words, 1 Cor. 1. 14. I thank God I baptised none of you save Crispus and Gaius.  
Observe by the way, That though this is brought as an Objection against Baptism, yet the Objector doth thereby confess the Baptism here intended is that of Water; and then, by your own confession, Paul baptised after the coming of the Comforter, or Christ in Spirit. But you say, he thanks God he baptised no more. Indeed too many by them, if the practice of it were out of doors before. But to return you an Answer, take his next words for it, he gives you the reason why he thanked God he baptised no more; 'tis not because the practice than was not in force, but lest any should say he baptised in his own Name: many amongst them were grown so carnal, as to slight, or else to idolise their Teachers, and ready to accuse the Ministers of Christ with unfaithfulness, as if they did that in their own Names, which they did in the Name and Authority of Christ Jesus; and this was the cause of his speaking those words.  
But 'tis objected, That he doth affirm Christ sent him not to Baptise, but to Preach the Gospel.  
Answ. Paul doth not intent, by his so speaking, that he had no Authority from Christ to baptise, but rather to show that his chief work was to Preach the Gospel. He gives us to understand, that to baptise was not the alone and chief business he was sent to do, but his great work was to Preach the Gospel. This word not is not always used as an absolute Negative, for then Christ utterly forbids all outward labour, Joh. 6. 27. where he commands them, Not to labour for the meat which perisheth, etc. and by the same Argument we may conclude also, that Adam was not at all deceived, because Paul saith expressly, 1 Tim. 2. 14. Adam was not deceived, but the Woman. It is clear, the Apostle meaneth Adam was not first deceived. I might give divers instances of the like kind, but this shall at present suffice as to the Answer of this Objection.  
I shall now come to examine the next part of your Letter, these are your very words, (being a Repetition, and Reply to some part of that which I formerly wrote unto you.)  
Thou speakest of the Body of Christ after he was risen again, and sayest, That after that he spoke with his Disciples and gave them Commandments, that then he Ascended, with the same Body, into Heaven: which words are not agreeable to the Scripture. Brother, be not too wise in thy own conceit, for it is not where said. That flesh and blood is Christ: but Jesus Christ came in the flesh, Flesh and blood cannot inherit the Kingdom of God, 1 Cor. 15. 50. But one, in a certain place, saith, That he first descended into the lower parts of the Earth, and he that descended is the same also that ascended up far above all heavens, that he might fill all things, Ephes. 4. 9, 10. Beware at any time thou opens thy mouth against the true Light, that lighteneth every man which cometh into the World; for it is the pure Principle which is owned by the scorned People called Quakers, and aught to be owned by thee also: Oh Brother! come out of your beggarly Elements, and turn to the Light which reproves for sin, and believe in it, and it will certainly take away thy sin; Surely he is come, yea, he is come, felt, heard, and understood, etc.  
Answ. What I formerly wrote unto you concerning Christ, and of his appearing to his Disciples after he risen again from the dead, and that he ascended with the same body into Heaven, is expressly according to the words of the holy Scriptures; And for being wise in my own conceit, I have otherwise learned Christ; and the wisdom I have, it is from above; and I dare not be wise above what is written. But why dost thou deny the flesh, or body of Christ? Oh! that ever my Sister should yield so far to Satan, and Delusion, as to affirm, That that Body of flesh and bone, that was born of the Virgin, and nailed to the Cross, is not where said to be the Christ! but that the Christ was in him in that body of flesh that was crucified: It is evident that you deny the Man Christ Jesus, or he to be the Christ that was hanged on the tree, or put to death between two Thiefs. For if the Light, or Power, in that Person, be the only Christ of God, distinct and apart from the body that was crucified on the Cross; than it followeth plainly, and may appear to any, that your chief Doctrine leads you to deny that ever the Christ of God and true Saviour died; for the Light, Power, or Godhead, whereof you speak, could not be so crucified and nailed to the Cross. And if that Man (to wit) Jesus of Nazareth, was upon no other account called the Christ, but merely and alone, because the true Christ was in him: Why may not any other man, in whose flesh or body Christ is manifested and doth dwell, be called the Christ as well as he who was born of the blessed Virgin? Alas, poor Soul, thou didst never learn this Doctrine, of Christ, nor from the holy Scriptures. Thou seemest to be one of G. Whitehead's Scholars, and H. W. The latter doth affirm, That Christ was never seen with any outward or bodily eye. Bear with me if I am large in my Answer to you concerning this thing, for my Soul is wounded in the thoughts of what you here write, to see you plainly deny the true Saviour: it would rejoice my heart, if God should have so much mercy for you, as to recover your feet out of this evil snare. I bless God for the Grace which hath been given unto me in Christ through the Gospel, which hath not only enlightened my Soul into the saving knowledge of a crucified Jesus, and glorious Light of the New Covenant, but hath also discovered, with much clearness unto me, the great darkness of these men who cry up Light and Power within. And I shall endeavour to make appear the Nature of this Wile of Satan, and Cheat of Antichrist, by God's assistance: You do imagine that I am over-wise, or wise in my own conceit, because I affirm, That Jesus Christ is a Man, consisting of flesh and bone, and that he ascended with the same body he had after he risen again from the dead. Whether this be according to the Scriptures, or the Doctrine of yours, let it now be proved. That inward Principle of Light and Power that was in that Person which was crucified, or the Light which is in every man that cometh into the World, is the true Christ, Saviour, and Mediator, you and other Quakers do affirm; which I utterly deny, yet nevertheless I would have none to suppose in the least, that I do deny the glorious Deity or Godhead of our Lord Jesus Christ; For, though the inward Power or Godhead I assert, is not the Christ, considered distinct and apart from the Manhood or Humane Nature; yet do I, according to the holy Scripture, from my heart believe that Jesus Christ is truly God, Eternal God, being from everlasting with the Father, and the express image of his Person, Heb. 1. Of the Son, he saith, Thy Throne, O God, is for ever and ever, Heb. 1. 8. The Word was in the beginning with God, and was God: And though he is verily God, yet also is he truly Man. The Word was made Flesh, and dwelled amongst us; and this Emanuel, or God with us, God in the Nature of Man, is the Christ; he was in the form of a Servant, a man approved of God, Acts 2. 22. A man of sorrows, Isa. 53. 3. and yet thought it no robbery to be equal with God, Phil. 2. 6. being David's Root, and David's Offspring. And this is that Glorious Mystery of God manifest in Flesh; not God manifest in the flesh of every man and woman, but God manifest in the flesh of our Mediator, in that particular body of Christ prepared for him by the Father; or God-man, in a wonderful mysterious union; God and Man, in an admirable manner, united together in one Person, that so he might thereby reconcile God and Man, the offended Creator, and the offending Creature, and remove the Enmity upon the account of transgression. And since I perceive your darkness so great, upon this account, that you conclude the Godhead, Divine Nature, of the glorious Light and Power that was in him (viz.) Jesus of Nazareth, that was born of the Virgin, distinct from his body or Humane Nature, is the Christ.  
To refute you, pray observe what the Angel speaks unto the Virgin, Thou shalt Conceive, and bear a Son, and shalt call his Name JESUS; He shall be great, and shall be called the Son of the Highest. Marry conceived the true Christ in her Womb, and laid him in Swaddling Clothes, Luke 2. 6, 7. Moreover, the Angel testified unto the Shepherds, That that very Child, which Mary brought forth, was the Christ; Unto you is born this day (observe it) in the City of David, a Saviour, which is Christ the Lord. Also our Saviour's words to the Woman of Samaria, one would think might convince you concerning this matter: She was ignorant of the true Christ; I know the Messiah shall come, saith she, and when he comes he will tell us all things, Joh. 4. 25. Jesus saith unto her, I that speak unto thee, am Herald He did not say, the Light which is within me, is he, (viz.) the Christ and true Messiah, but I that speak unto thee. The Apostle Peter's Testimony agrees with this, Thou art Christ, the Son of the living God. He that was the very Son of God was also the Son of Man. He took not on him (saith the Author to the Hebrews) the nature of Angels, but he took on him the Seed of Abraham, Heb. 2. 16. Moreover, after our Lord Jesus risen from the dead, and appeared to his Disciples, they being in a maze (supposing they had seen a Spirit) he said unto them, Behold my hands, and my feet: it is I myself, handle me and see: a Spirit hath not flesh and bones as you see me have: and when he had so said, he shown them his hands and his feet. If this Person, who shown his Disciples his hands and feet, was not the true Christ, or if he really were not a man consisting of a Body of flesh and bone, what will you make of his Expressions.  
But again, Doth not the words of John Baptist very clearly refute you? The people asked, whether he was the Christ or no? He Answered them. He was not: But he told them, That he which sent him to baptise with Water, the same said unto me, Upon whomsoever thou shalt see the Spirit descend and remaining upon, that is HERALD John did not say, the Light that is in every man which cometh into the World, is the Christ; neither doth he affirm that the Holy Spirit was He that came down upon him in the likeness of a Dove: but that Man he doth testify and positively declare to be the Christ and Lamb of God, even him that the Holy Spirit came down and remained upon. The word Christ doth signify one anointed, and therefore how absurd is it for you to say, the Spirit or the Anointing is the Christ, and not that blessed Man whom the Father gave down the Spirit, or the Anointing, in such a wonderful manner upon.  
But whereas it is objected, That John testified that Christ was before him (namely before John) and therefore he must needs intent the Light and Power that was in that Person.  
I Answer, That John declared plainly that Christ was before him, and yet doth also affirm that he cometh after him: I say and bear record this is the Son of God, even he (saith he) that cometh after me, yet is preferred before me, for he was before me. And so he was before Abraham; which proves that which is denied by many, (viz.) That he is the Son of God by an Eternal Generation, and as truly God as he is Man, and so is as he himself witnesss, the Root and Offspring of David, as I shown you before; he is David's Lord, and yet david's Son.  
He was before John, being indeed from Everlasting, respecting his Deity; but not so, respecting his Humanity. Upon this account many stumble at Christ now, as they did in former times.  
I grant, Sister, what that one speaks, in a certain place, That He that descended is the same that ascended, the self same He, that ascended on high far above all Heavens, did first descend in his blessed Deity.  
And yet notwithstanding that Branch which sprang from the Stem of Jesse, that was born in the Town of Bethelem, is the alone Christ of God; there is such a glorious Unity between the Divine and Humane Nature. Sister, I cannot but take notice what an apt Scholar you are, you have got your lesson readily as if you had been brought up at the feet of some of the Chieftains of the Preachers of, and to the Light in all men; 'tis evident you deny the Man-Christ, or that Man to be Christ, viz. Jesus of Nazareth, because it is said, Christ came in the flesh; that is indeed an Argument the greatest of your Preachers urge.  
Now further to Answer you in this, consider, Though it is said, Christ came in the flesh, that word cannot prove what you would have it do, it is said, God sent forth his Son in the likeness of sinful flesh, Rom. 8. 3. and he the Word, or Christ, was found in fashion as a Man; Can this be said of the Light or Power that was in him, or that is in us? Moreover, Christ was made (the Scripture says) like unto us in all things, Sin only excepted: and it behoved him in all things so to be, Heb. 2. 17. Can this be said of the Light within? Besides, doth not the Scripture say, That Christ died for our sins, that Christ was Crucified on the Cross? Doth not the Scripture say, Christ was three days and three nights in the heart of the Earth? Doth not Paul say, That Christ died for our sins? 1 Cor. 15. 3, 4, 5, etc. That he was buried, and that he risen again, and that he was seen of Cephas, then of the Twelve, and that he was seen of five hundred Brethren at once? Do you think, Sister, this was the Light or Power that was in that Person? Did that die, was that the Christ which was crucified, and that was buried in the new Sepulchre? Come (said the Angels to the Woman) and see the place where the Lord was laid. Was it the Light within that was laid there, or was it Jesus of Nazareth, that was born of Mary?  
But again, Do the Prophets bear witness to the Light within to be the Christ, or the Apostles of the Lamb? See what Peter saith, Acts 2. 32. This Jesus hath God raised up, whereof we are all witnesses. This Jesus! which Jesus? he tells you, Jesus of Nazareth, a Man approved of God, vers. 22. Whom they by wicked hands crucified and slew: ye have killed the Prince of Life (said he) whom God hath raised up from the dead, whereof we are witnesses. Therefore, let all the house of Israel know assuredly, that God hath made the same Jesus (mark) whom ye have crucified, both Lord and Christ: not the Light within, but he is the Lord and Christ: compare this with Acts 10. 39 which are also the Apostle Peter's words, And we are Witnesses of all things which he did. You may see who this was if you mind the verse before, it was Jesus of Nazareth whom Ged anointed with the holy Spirit. Not the Light and Spirit within, but that blessed Man that was anointed with the Spirit, or Oil of Gladness above his fellows: We are (saith he) witnesses of all things which he did, both in the Land of the Jews and Jerusalem: whom they took and hanged on a tree, whom God raised up the third day, and shown him openly, not to all the People, but unto witnesses, chosen before of God, even to us who did eat and drink with him after he risen from the dead, Acts 10. 39, 40, 41.  
Now is not that which I formerly wrote unto thee, agreeing with, and according to the holy Scriptures? I told thee that Christ was seen of his Disciples and spoke with them after he risen from the dead, and that he (viz.) Jesus of Nazareth, that man that was approved of God, that consisted of flesh and bones, after he risen from the dead, was the true Saviour: and have I not brought from the holy Scriptures, witness enough to prove it? You have heard who the Apostles did bear their witness of, who they did declare and testify was the Christ of God; and if you mind but the 43 vers. of the same 10th of the Acts, you may see what was the Testimony of all the Prophets; but fearing you mind Quakers Books more than the Bible, I shall mention these words to you also, Acts 10. vers. 43. And to him gave all the Prophet's witness (even unto him that did eat and drink with his Disciples after he risen from the dead) that through his Name, whosoever believeth in him shall receive remission of sins.  
Object. I meet with one objection which some bring against what I have said, viz. They affirm, That he that was crucified on the Cross, and buried in the Sepulchre, could not be the Christ and Saviour, because that body was called the body of Jesus, when Joseph of Arimathea begged it of Pilate.  
Answ. I do admire at the weakness and ignorance of these Objectors: for do not the Scriptures speak so, or after the same manner, of the Bodies of Men after they were dead? See 1 Chron. 10. 11, 12. And when all Jabesh Gilead heard all that the Philistines had done to Saul, vers. 12. they arose, all the valiant men, and took away the body of Saul, and the bodies of his Sons, and brought them to Jabesh, and buried their bones under the Oak, etc. What they speak of Christ, they may as well affirm concerning Saul and his Sons, the case is the same: Saul was not flesh they may as well conclude, but something which did dwell in that body, that the men of Jabesh Gilead buried under an Oak after his overthrow, because that body is not called Saul, but the body of Saul. The same we also read concerning Moses, as may be seen, Judas vers. 9 Michael the Archangel, when contending with the Devil, he disputed about the body of Moses, durst not bring a railing accusation against him, etc. That Moses was a man consisting of flesh and bone they may deny by the same Argument, or say assuredly that that body was not him, because it is called his body, as so to affirm and speak concerning our Lord Jesus. 'Tis not said, (saith one of your Teachers) that Joseph of Arimathea begged the Jesus of Jesus, but the body of 
* See G. Whitehead's Book, called, The Light of Christ within, p. 62.  Jesus: As if it must needs have been so said if that Man called Jesus had been the Christ. What Nonsense would this man have writ, if he had penned the story concerning the body of Saul? he must have writ the men of Jabesh took up the Saul of Saul. And what a strange Epitaph would this man write upon a Grave, or Tombstone; he can't write, by this Argument, Here lies the body of Thomas, or William, etc. but rather thus, Here lies the Thomas of Thomas. And by this, all persons may see how ridiculous these men render themselves, while they scrape up such silly Arguments to deny and oppose the Truth.  
But to proceed. You tell me, That flesh and blood cannot inherit the Kingdom of God, and so from those words of the Apostle conclude, That our Saviour is not ascended with the same body into Heaven above, which he took in the Womb of the Virgin.  
Answ. I understand (to my trouble) that many poor Souls, in these last and evil days are carried away, so far, by the Spirit of D●●sion, that they do deny the Resurrection the dead; and this place of Scripture 〈◊〉 you mention, I find is commonly made use of as a proof and confirmation of this their evil opinion: but how exceedingly you, and others, do wrest the words of the Apostle, in 1 Cor. 15. I might abundantly make appear. It seems strange to me, that you should father such a Principle upon the Apostle Paul, who doth so clearly in the Spirit and Power of Christ Jesus, in that very Chapter oppose, and utterly detect it; and sharply reproves those that did deny the Resurrection of the dead in his days. If there be no resurrection of the dead, (saith he, vers. 13.) then is not Christ risen; and if Christ be not risen, then is our Preaching vain; yea, and we are found false witnesses of God, because we have testified of God, that he raised up Christ: whom he raised not up, if the dead rise not. For if the dead rise not, then is not Christ risen, vers. 16. And if Christ be not raised, your Faith is vain, and ye are yet in your sins, viz. Then they also that are fallen asleep in Christ, are perished, vers. 18. Observe these expressions well, and let all such tremble who are found this day opposing and denying this glorious Truth and great Fundamental of the Gospel. Remember the words of our blessed Saviour himself, Joh. 5. 28, 29. Marvel not at this; for the hour is coming, in which all that are in the Graves shall hear his voice, and shall come forth: they that have done good, to the Resurrection of life; and they that have done evil, to the resurrection of condemnation. This cannot intent a rising out of the grave of sin; because rising in that sense, spiritually from the dead, our Lord spoke of that before in the same Chapter, ver. 25. and he plainly holds forth this rising, vers. 28. to be quite another thing to that he speaks of, v. 25. And there are none that hear Christ's voice, and are raised spiritually from the dead in that respect, that do rise to condemnation. The Lord Jesus alludes to the same Resurrection which Daniel speaks of, Dan. 12. 2. Many of them that sleep in the dust of the Earth, shall awake, some to everlasting life, and some to shame and everlasting contempt. Thy dead men shall live (saith the Prophet, Isa. 26. 19) with my dead body shall they arise. Abundance of clear proofs I might further urge for the clearing up of this Truth, but I shall proceed, and indeed should not have mentioned these Scriptures, but that I find you questioning, if not utterly denying the Resurrection of the body.  
You mention Paul's expression, 1 Cor. 15. flesh & blood cannot inherit the Kingdom of God.  
To Answer you in this, much I need not speak: for it is evident to any, unless such who are woefully blinded, that by flesh and blood the Apostle doth intent corruption, or corruptible flesh and blood; and therefore he testifies that those who are alive at the coming of Jesus Christ, shall be changed in a moment, in the twinkling of an eye: For, saith he, this corruptible must put on incorruption, and this mortal must put on immortality: he will change our vile bodies, and fashion them like unto his glorious body, Phil. 3. 21.  
But let not any conclude, because the Apostle doth affirm our bodies shall be changed, that therefore the same body, respecting the matter, substance, or essence of it, shall not be raised; for Paul asserts, that the same [it] which is sown in corruption, that very same [it] riseth in incorruption; and every seed shall have its own body. If the same body which is buried in the Grave, (respecting the matter) rise not, than the dead rise not: All the change is, touching the state, qualities, or condition of the body; the corruption and imperfection, and all manner of deformity shall be done away, and it shall rise more glorious than it was before.  
To help your understanding a little further, consider that true conversion is called a change, the Soul of every regenerate godly Man and Woman is changed; yet it 'tis not a change of the essence of the Soul, but only of its evil qualities, etc. Observe a saying of Job, Job 19 25, etc. I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth: And though after my skin, worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and my eyes shall behold, and not another, although my reins be consumed in me. That same body that hath sinned with the Soul, shall be punished with the Soul; and the same body that has suffered shame and reproach for Christ, shall Reign with Christ. For we must all appear before the Judgement Seat of Christ, that every one may receive the things done in his body, according to that which he hath done, whether it be good or bad, 2 Cor. 5. 10.  
But to leave this, and proceed to prove that which is also denied (viz.) That Jesus Christ is ascended up into Heaven with the same body he had after he risen from the dead: consider these Scriptures, Luke 24. 45, 46. He opened their understandings that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead, etc. vers. 50, 51. And he led them as far as Bethany, and he lift up his hands and blessed them; and it came to pass, whilst he blessed them, he was departed from them, and was carried up into Heaven. The same He that suffered on the Cross, and arose from the dead, and appeared to his Disciples, and shown them his hands and his feet, was carried up into Heaven. This He cannot intent the Spirit or Power that was in him, because that was not, neither could it be put to death; neither can the Heaven here spoke of, intent the hearts of his Disciples, as it is by some imagined, because 'tis said when he ascended, he was departed from them: It is expedient for you, saith our dear Lord, 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, Joh. 16. 7. Observe from hence by the way, that the Spirit, or blessed Comforter (which the Saints alone do receive) cannot be the Saviour and Mediator; the one is the giver, and the other is the gift; the one is present, when the other is absent.  
But further, To prove our Lord Jesus is ascended into Heaven, and hath an absolute real outward existence in glory above at the Father's right hand; see Acts. 1. 9, 10, 11. Moreover, when the Lord Jesus appeared to Paul at the time of his conversion, saying, Saul, Saul, Why persecutest thou me? Saul replied, Who art thou, Lord? The Answer is, I am Jesus of Nazareth. 'Tis evident this was after the Ascension of our Saviour. May we not conclude all such to be liars that do affirm, and testify, That the true Jesus is only Light and Spirit within, and hath no outward glorified being, or existence in the Kingdom of his Father, or glory above? I am (said he) Jesus of Nazareth: he is the same he was. Jesus of Nazareth we know was that holy and blessed Man that was born of the Virgin: This Man (saith the Author to the Hebrews) after he had offered one Sacrifice for Sin, for ever sat down on the right hand of God, Heb. 10. 12. If Jesus Christ continues a Man for ever, than he hath a body of flesh and bone for ever; unless it can be proved, That Man can exist and have a being without flesh and bone; which, I suppose, all will conclude is impossible. See Heb. 7. 24. But this man, because he continueth for ever, hath an unchangeable Priesthood. And Heb. 9 24. Christ is not entered into the holy place made with hands, but into Heaven itself, now to appear in the presence of God for us: And vers. 28. And unto them, that look for him, shall he appear the second time without sin unto Salvation. He that shall come will come, and will not tarry, Rom. 10. 37. Even so, Come, Lord Jesus, Come quickly, Rev. 22. 20.  
In the next place, You bid me beware lest at any time I open my mouth against the trite Light, which lighteth every man that cometh into the World, for it is the pure Principle that is owned by the scorned, called Quakers, and aught to be owned by me also.  
Answ. The Word, considered as Creator, by whom all things were made, is the true Light which lighteth every man that cometh into the World: and God forbidden that ever I should open my mouth against him: But He, the Word, considered as made Flesh, or the true Emanuel, I am sure you have too much opened your mouth against. I do understand the Principle of the Quakers, concerning the Light within, very well; the impurity and vileness of which Principle, I have briefly, and may yet further make appear.  
They do affirm, The Light which is in every man is Christ, and that it is a Saving Light.  
There is a great difference between the Effence, or body of the Sun, and its Beams: for though the created Sun, by its Rays and glorious Beams, doth give Light to all, save those who are blind, yet is not the Essence or body of the Sun in them. So, and in like manner, though the Word considered as aforesaid, be the true Light which lighteth every man that cometh into the World, yet is he not essentially in their hearts. You must learn better to distinguish between an essence and an influence; or the body and beam of Light which floweth from the body: for want of a right distinction upon this account, the understanding of the weak is confounded. Now I do own; and readily grant, That every man that cometh into the World, is lighted by the Word, or glorious Creator, as I have showed, yet is it not a saving Light, or a light flowing from the Word, considered as Mediator, because it doth not teach, or reveal unto Heathens, (who have no other help or Light but that) any thing of a crucified Saviour. And the Apostle clearly showeth That the Mystery of the Gospel was hid from the Gentiles, until the fullness of time came that Christ suffered, and the Gospel was published: But again, Unbelievers and Worldly-men, cannot receive the Spirit of Jesus Christ, which is the Comforter: our Lord Jesus himself doth assert it, Joh. 14. 17. he doth not dwell in the hearts of Reprobates. The Apostle to the Corinthians, 2 Cor. 13. 5. showeth evidently, if any man have not the Spirit of Christ, the same is none of his, see Rom. 8. 9 And that there be many who are not his, or such who belong not to Christ, I think none will deny.  
But again, as touching the Principle of the Quakers concerning the Light within: they do not only say it is a Light of Christ, but that this Light which is in all, is the Christ, as I could make appear from their own mouths and Pens, not only an operation of his Spirit, but really he (viz.) the Operator, Saviour and Redeemer; and that it will not only teach and reveal unto man (without the help and teachings of the holy Scriptures) the Lord Jesus Christ, who, once on the Cross, died and was Crucified, to atone and make peace, and appease the wrath of God for poor Sinners; but that this Light within is the Saviour and Redeemer, which in his People doth spiritually atone, make peace, and satisfy the Justice of God; and that we are redeemed, cleansed from all sin, justified and reconciled to God by the operation of this Light, or Christ within; Not only that it is a cause, but the alone only chief and procuring cause, without having respect to the Sacrifice of Christ's crucified Body which was nailed to the Cross, and that Christ in the outward in his death and sufferings was but only a Pattern or Example of that which must be wrought over again in us: though some of them, I do confess, have been pleased to say, That Christ's death and suffering without upon the Cross, was more than a Pattern or Exemplar, for they say he did put an end thereby to the Types and Shadows of the Ceremonial Law, etc. but not that he reconciled us thereby, and satisfied the Justice of God, and that through his Righteousness and Merits imputed unto us in believing, we stand acquitted, and shall be saved; but contrariwise it is affirmed, That every one that comes to be justified, must come to witness the same inherent holiness and perfection that was in our Lord Jesus Christ, and in that perfect Obedience of theirs, by following the teachings of the Light of their own Consciences, or Christ within, they place their hope, faith, and dependence: and thus they seem not to be beholding to the Man Christ Jesus, nor need his intercession, who poured forth his blood without the gate of Jerusalem, to wash and cleanse our Souls, as the virtue thereof is applied by Faith unto our Consciences: for, where the Scripture speaks of God being reconciled unto us, and of our Salvation and remission of sins, it is plainly held forth being done already for us by Christ's death and suffering without, and as being done and completed by that one Offering of his; though I confess, as I have told thee, we receive not the benefit of it, till by the help of the Spirit we are made able to apply it to our Souls, which application of Christ's blood doth work that change in the Soul, which I have mentioned already to you about Conversion. That this is according to the Doctrine of the holy Apostles; see these Scriptures, Rom. 3. 24, 25, 26, 27. Acts 4. 12. Rom. 5. 10. For when we were enemies, we were reconciled to God by the death of his Son, 2 Cor. 5. 18. Heb. 10. 14. Heb. 9 14. & vers. 25, 26, 28. Now how contrary this Doctrine is to the principles of those People called Quakers, may appear to you, were you not too much given up to blindness: And God forbidden, that ever I should own their Principle of the Light in all, that doth so clearly tend to the razing out the grand Fundamentals of the Gospel.  
You bid me, Come out of my beggarly Elements, and turn to the Light within, and believe in it, and 'twill certainly take away my sins.  
Answ. Dare you call Faith in the Lord Jesus Christ, and Obedience to him who hath wrought Redemption and Salvation for me, and revealed this by his Word and Spirit, and worked it in me, beggarly Elements? Shall those holy Appointments of Jesus Christ (namely) Baptism and the Supper of our Lord, be denied by thee, and condemned as beggarly Elements? Was not our Lord Jesus himself baptised in Wa●er, notwithstanding he had so much of the holy Spirit in him? and was not Paul and Cornelius (though they had the Spirit in such a wonderful manner) baptised in Water? And did not all the Primitive Saints walk in that Order and Communion that is, owned by me and my Brethren of the baptised Churches? And were not the Saints commended for owning and holding the Ordinances as they were once delivered unto them, and would you have me leave the footsteps of the Flock, to walk in your by-path? God forbidden.  
Those Ordinances that you call beggarly Elements, have been made rich, sweet, and glorious Appointments and Ordinances to my Soul. Indeed 'tis no marvel if you deny the Sign who do deny him who is thereby signified; you denying the Substance (viz.) a crucified Christ, I see you are naturally led to deny that which doth so clearly shadow him forth: but under his shadow I have (with the Spouse) sat down, and his fruit is; and hath been, sweet unto my taste; And therefore do I write unto you, that you might have fellowship with us: for in some measure we can say, through Grace, our fellowship is with the Father, and with his Son Jesus Christ. Praises and Halilujah to God for ever, who hath given us that witness in ourselves, of which thou speakest, that we can experience the Power of Christ's Spirit risen in us for our Sanctification and Renovation, as well as Christ was raised from the dead for our Justification. Thou boastest of the kernel, as if thou hadst found it without the shell: be not mistaken, the Power and the Form, the Sign, and that which is thereby signified, God hath joined together. I grant a Person may find the Shell, and have no kernel in it; have a form of Godliness, but deny the Power: but rare is it to find the kernel without the shell: If they are ashamed of all they have done (saith the Lord) show them the form of my house, Ezek. 43. 11. The Lord added to the Church daily such as should be saved, Acts 2. 47. and they continued steadfastly in the Apostles Doctrine and fellowship, and in breaking of Bread, and in Prayers, vers. 42.  
But lest I should be too large: I shall hasten to the rest of your Letter, in which you repeat some of my words, which were in that former Letter I wrote unto you, which are as followeth:  
Thou sayest, Sure I am, that those Persons who deny the Man Christ Jesus, to have wrought Salvation for them, have no Salvation at all; and if they repent not of their evil, shall one day be set amongst the Goats, and not amongst the Sheep of Christ. That is very true, Brother, but art not thou one of them that deny the Man Christ Jesus, whom John saw clothed with a garment down to the feet, and girt about the paps with a golden girdle, etc. by the same Spirit the pure in heart see God; for Christ is the true God and everlasting Life; but to know Christ after the Flesh, which thou and multitudes aim at. The Apostle saith, Though I have known Christ after the flesh, yet from henceforth I know him so no more. Indeed those that cry up carnal things for Ordinances may stand amongst the Goats.  
Answ. 'Tis true, I did say that such who deny the Man Christ Jesus, to have wrought Salvation for them, have no Salvation at all; and is it any more than the Apostle Peter speaketh, 2 Pet. 2. 1, 2. Those false Prophets who privily bring in damnable Heresies, even denying the Lord that bought them (he doth affirm) do bring upon themselves swift destruction, etc. I charge none in particular; and would to God there were none in England guilty herein; but why do you conclude or think that I do deny the Man Christ Jesus, that John saw, who was clothed in garments down to his feet? etc. I do believe that he which St. John saw in that Vision, was the Lord Jesus, yea, the Man Christ Jesus; and I do not deny, but have laboured to prove that he is the true God, and yet truly Man. This Man (saith the Author to the Hebrews) because he continueth for ever, hath an unchangeable Priesthood, Heb. 7. 24. And then again in the tenth Chapter, But this Man after he had offered one Sacrifice for sins for ever, sat down on the right hand of God, Heb. 10. 12. Had he not been Man, how could he have died? For, observe, Rev. 1. 18. I am he that liveth and was dead, and behold I am alive for evermore, etc. The self same He, that visionally did appear to John, once was dead; but so it cannot be said of the Light or Power that was in him, and therefore here you are again at a loss.  
But you bring Paul's words, 2 Cor. 5. 16. as an Objection against what we affirm concerning Jesus Christ, Though I have known Christ after the flesh, yet from henceforth know I him so no more. Do you suppose that the Apostle meaneth by these words and expressions, that he once knew Christ a Man confist●ng of flesh and bone, but now he knew him so no more, and that now he was not a Man, but only a Spirit and Light within?— Sister, you are a very bad expounder of the Scriptures, if this be it that you would have; for observe, with care, what the Apostle in the former part of the same verse doth assert, he speaks the very same of Man that he speaks of Christ, Wherefore henceforth we know no man after the flesh; yea, though we have known Christ after the flesh, yet now we henceforth know him so no more. Do you suppose the Apostle knew no man to consist of flesh and bone? For, as he, and other Saints, did not know Christ after the flesh, so they knew no Man after the flesh; therefore it is evident you wrist the words of the Apostle. And because I perceive you, and others also, are found abusing this Text, and missing the true sense, and main drift and intention of the Apostle therein, I shall endeavour to help your understandings, in opening and explaining this place of holy Scripture, which so many stumble at; And in the first place, it may not be amiss if you observe what the Apostle in Rom. 3. 1, 2. and in other places, doth declare of the great advantages Israel, after the flesh, had over the Gentiles; and yet also showeth us, That they of themselves were no better than others, but that both Jews and Gentiles were all under sin; and here in this 2 Cor. 5. he shows us that all were dead, and those Christ died for, that they which henceforth live, might not live unto themselves, but unto him that died for them, and rose again: and manifest and clear it is by the holy Scriptures, That the Lord Jesus was given for the Salvation of the Gentiles as well as the Jews, though for a time there was a limitation as to the Ministration of the Gospel respecting the Gentiles, Matth. 10. 6. yet since the death of Christ the Partition Wall being broken down, Ephes. 2. 11, 12. The Apostle doth make appear, that the Gentile-Believers were in as good a condition, and in the like capacity with the Jews, Gal. 6. 15. and therefore doth affirm, That henceforth he knew no man after the flesh; that is, he esteems those of the Circumcision, and those of the Uncircumcision alike in Christ Jesus.  
Now the word know or to know hath various acceptations; but here, I understand, it doth hold forth to esteem, regard, allow, or to approve of by way of preference; and so the word is taken, 1 Thess. 5. 12. Rom. 7. 15. Psal. 1. 6. & 31. 7. 1 Cor. 8. 3. And as God's knowledge of us doth imply his approbation, 2 Tim. 1. 19 So his not knowing the wicked doth hold forth his rejection of them, Matth. 7. 23. & chap. 25. 12. Job. 9 21. Know I no man after the flesh, by after the flesh is meant the Seed of Abraham, by natural generation who seemed to have a confidence in the flesh, and boasted they had Abraham for their Father, concluding (it is like) from thence, that God also was their Father, not understanding that the Children of the flesh were not counted for the Seed, Gal. 3. 29.— Henceforth, that is, since the death of Christ, as in the verses going before; and from thence it is, that he grounds this Argument, wherefore hencefore know we no man after the flesh, God made a difference before, as Acts 10. 11. & 11, 2, 3. & Acts 15. 9 but now it is otherwise.  
Again, he also makes an instance of Christ himself, who came of that same stock and lineage, Rom. 9 5. that henceforth he knew Christ no more with that difference and distinction, he having by his death completed the work he came to do, he had put an end to that former dispensation, Old things are done away, and all things are become new: If the Lord please to open your eyes, you may see this to be the mind of the Spirit, and intention of the Apostle, and not that which you would infer from thence.  
As touching what you speak concerning carnal Ordinances, you speak you know not what, you call that carnal and outward, which Christ and Saints call Spiritual; you have cause to blush and be ashamed for calling any of the holy Ordinances and Appointments of Christ, low and carnal things. I have spoken of the Spiritualness of them already, and therefore shall proceed to the next thing, you speak of, Smiting of my fellow Servant, take heed lest you yourself should therein be guilty. I would not smite such whom Christ smiteth not; and my purpose is to heal such whom Satan hath smitten and wounded.  
You ask me, Whether I am one of the Gazers that look for Christ's Personal Reign, you say the eyes of all such are blind, for Christ is come.  
Answ. Some of those Gazers and Waiters was Paul, Peter, and John; yea, all the Primitive Saints: for though Christ was come in Spirit to them, as gloriously as he is come to any now, yet they waited (as I have already proved) for Christ's coming from Heaven; do you think they were all blind?  
I shall proceed to that which remains of your Letter: these are your words, (viz.)  
Thou sayest, Christ's Sheep hear his voice and follow him, and have respect to all his Commands. These are the say of Christ; but I question, whether ever any Baptist did hear his voice, or did follow him: be not offended, for doth not the Scripture say, That he that names the Name of Christ must departed from iniquity: than he indeed that calls upon the Name of the Lord shall be saved, and how shall they call upon Christ the Light within, of whom they have not believed; and how shall they believe on him, Christ the Word, near in their hearts, of whom they have not heard; and how shall they hear without a true Preacher to turn them to the Light within, and how shall they Preach, except they are sent to turn people from darkness to Light: and surely, Brother, that Prophet which Moses said, God would raise up whom we should hear in all things, he preaches in our hearts, and we hear his voice and follow him.  
Answ. These are the words of your Letter, and I shall Answer you; but first of all I cannot but take notice, what a sad judging and censorious Spirit you are of: I thought, Sister, you durst not have spoken after this manner; do you think that none of the Baptists did ever hear Christ's voice and follow him, surely you may conclude, that some of them did; for the Primitive Saints were baptised in Water, and so might as well be called Baptist's as any now; and yet they, I do suppose, you think did hear Christ's voice and follow him: but do you judge, that none of the Baptists now do departed from iniquity, doubtless you may have ground to conclude, That some of them are as holy Men and Women as any are amongst you, though they do not look to be justified by their own inherent holiness: We do not believe 'tis possible to attain to such a degree of perfection as to be as pure from sin as our Lord Jesus Christ was, we see there is need to pray as our Lord hath taught, Forgive us our trespasses, and that we have need of Christ's Intercession for us, it wounds and grieves us, because we are attended with such a body of sin and death, we find a continual need of a supply of Grace, we find, when we would do good, evil is present with us; if you have no evil thoughts, nor no need to pray, Forgive us our sins; nor of Christ's Intercession, that you have all strength and no weakness, all light and no darkness; that you are perfect, not only in part, but also in the highest degree, and know as you are known, having no defect in your understandings; if these things be so, you do excel any of the Baptists, but I fear there are evil thoughts, weaknesses, & defects in the best of you; and if so, you must go to the perfect righteousness of another (viz.) the Lord Jesus Christ of necessity, or else you are undone for ever, notwithstanding all your holiness, which you, above others, make your boast of.  
You speak of calling on the Name of the Lord. I know not what such should call upon the Name of the Lord for, that are so perfect, as some Quakers say they are: if they have need of any thing, if they are not taken up into the fruition of God, they are short of that glorious estate of perfection, of which they speak.  
But again, you say, How shall they call upon him on whom they have not believed? and how shall they believe on him, Christ the Word near in their hearts, whom they have not heard? and how shall they hear without a true Teacher to turn them to the Light within? Sister, you make strange reading of the Scripture, there are no such say in all the Book of God. I observe one thing, and that is this, you conclude that the very work of a true Preacher is to exhort people to turn to the Light within. I shall, in the first place, make this appear to the contrary, and do affirm, That none of the true Gospel-Preachers did ever teach such a Doctrine as this is, which you speak of, and which the Quakers preach (namely) bid the People turn to the Light within. I have carefully examined the Scriptures upon this account, and I find David charging, and counselling his Son Solomon to walk in the ways of God, and to keep his Statutes and Commandments, as they were written in the Law of Moses, 1 Kings 2. 3. and in Psal. 119. 9 'tis written, Wherewith shall a young man cleanse his way? the Answer and direction is, by taking heed thereto, according to thy Word: 'Tis not said, by turning to the Light within: Now are you clean (saith Christ) through the Word which I have spoken to you. Christ directs his Spouse to go forth by the footsteps of the Flock, not to look to the Light within, Cant. 1. 8. but to go forth and tread in the same steps that the Saints and faithful Children of God walked in, in former times. The Prophet Jeremiah also doth not Preach the Doctrine which Quakers do, turn to the Light within, but bids them, Stand in the Ways, and ask for the old Paths which is the good Way, and walk therein, Jer. 6. 16. and they shall find rest for their Souls. Moreover, Isaiah that Evangelical Prophet, and glorious Preacher of God's mind and counsel to the Children of Men, when he came to understand, that the People would seek to Deceivers, and lying Spirits, though they might cry up Light and Power never so much to be in them, he straightway sends us To the Law and to the Testimony, if they speak not according to this Word, 'tis because there is no light in them, Isa. 8. 20. he doth not direct to the Light within, but to the Law and Testimony. Also the Prophet Malachi commands and counsels the People to remember the Law of Moses commanded him in Horeb, Mal. 4. 4.  
But again, when all the People flocked to John Baptist, who was a great and glorious Preacher, yea, chosen and sent of God, if ever any were; and when they cried out, What shall we do? he did not command them to turn to the Light within: but contrariwise, pointed to Christ without him, whom the Spirit descended and did rest upon.  
You say, How shall they believe without a true Preacher, to turn them to the Light within?  
Now, Sister, you may see, that none of those true Preachers did preach any such Doctrine. But to go on, let us see whether Christ or his Apostles, which he chose and sent forth as the great Ministers and Ambassadors of the Gospel, did ever give such counsel unto men, or publish such a Doctrine to the world, viz. Turn to the Light within. Pray observe the Answer to the young man that came running to him, ask him, What he must do to inherit eternal life? Christ sent him presently to the Scripture, to see what he read there, and bade him, Sell that which he had, and give it to the poor, and follow him, and he should have treasure in Heaven: and not one word of turning to the Light within. Also the Lord Jesus Christ doth not bid the Jews look within, but search the Scriptures, Joh. 5. 39  
But to proceed, Let us see what counsel the Apostle Peter gave to those Jews that were pricked in their hearts, Acts 2. 37. who cried out, What shall we do? he doth not exhort them to mind the Light which was in their Consciences, and turn to that, and believe in that: but, said he, Repent and be baptised every one of you for the remission of sins, and you shall receive the gift of the Holy Ghost, etc.  
I shall only mention one passage more upon this account, and that is concerning the Preaching of Paul and Silas to the trembling Jailor, who thought the Prisoners had been fled: Sirs (said he) What must I do to be saved? Acts 16. 30. they forthwith direct him what he should do, but not to turn to the Light within, but to believe on the Lord Jesus Christ; that was the Doctrine these true Ministers and Servants of God preached to this poor Jailor, and those that were in his house; the way to be saved, is not to do this and thou shalt live, or be obedient to the Law or Light in thy heart, but believe on the Lord Jesus Christ, roll thy Soul upon him, apply the virtue of his Blood and Merits, and obtain, through precious Faith, his perfect and complete Righteousness, and thou shalt be saved.  
And thus you may clearly perceive, That these Preachers of, and to the Light in all, do publish to the World such a Doctrine, and give such counsel and directions to poor Sinners, that never was preached by the Prophets, John Baptist, Christ, nor his Apostles; That God in Man hath placed a Light, or given a Guide within, to lead all men to eternal life, and that alone men are to turn to, and look to that for Life and Salvation, and that no other means, rule or guide man doth need, or aught to have respect unto, or look after.  
Object. To this I know some of your judgement have replied, That the drift and tendency of all the Teachings and Directions of the holy Men of God, Christ and the Apostles, was to turn People from Darkness to the Light, to the knowledge of God, and Christ, which is Spiritual, and therefore within: For, What may be known of God is manifest within, Rom. 1. And Paul said, God who commanded the Light to shine out of darkness, hath shined in our hearts, etc. 2 Cor. 4.  
Answ. To this we Answer, First, by Concession. Who doth deny that holy Men did in all their preaching, endeavour to turn men an● women from darkness to the light, to leave their sins, to turn from all their wicked abominations, and unfruitful works of darkness, and to turn to God and Christ, and to embrace the Gospel? But was this God, Christ and Gospel, hid in their hearts? or, do those Scriptures hold forth, that the Apostles did send them thither to find the will and mind of God? did they bid them look within? for therein the Controversy doth consist: Because those, who are truly converted, have the Spirit of Christ in them, and so come to see and behold the shining forth of the glorious Light of the Gospel in their hearts, doth it follow, that that Light was hid in them before, or that the saving Light of Christ is in the hearts of carnal and unconverted men? or because 'tis said they turned to the Light; do you suppose it must needs intent and signify the Light within which you speak of? I know not why you should so conclude, unless there was no other Light to turn unto, but what is in the heart of Men. Alas! before God sent the Gospel and commanded the Light to shine into their hearts, they were in darkness, and without God in the World.  
But whereas it is objected, Rom. 1. What may be known of God, is manifest in Men. The Apostle speaks there, of the knowledge of God as Creator; and what is required by God, according to the Law of the first Covenant; what may be known of God upon this account, is mamifest in them by the visible things of the Creation and Light of their Consciences, or Law, which God hath implanted in their hearts: Who having not the Law, are a Law unto themselves, showing (saith he) the works of the Law written in their hearts, etc. and thus men who are in the night of Darkness, of Heathenism and Unbelief, void utterly of the saving knowledge of the Gospel, and of a crucified Jesus, may have the Law or Light of the Moon to guide their paths, by which they are taught their Duty to God in Morals, but understand nothing of that glorious Mystery of the Gospel, of God's intent and eternal purpose in saving poor lost Man by the blood of Jesus Christ, which by the Sun, or glorious Ministration of the Gospel is revealed to us. For I ask you, or any amongst you, this Question; Whether that whatsoever may be known of our Lord Jesus Christ, or of a crucified Jesus that died without the Gates of Jerusalem, is taught unto Heathens and Infidels (that never heard the sound of the Gospel) by the Light within of which you speak? which if not, than whatsoever may be known of God in Christ is not manifested in them. And this I further do affirm, That there is none amongst you, nor in the World, that can make appear, that ever any Heathen, Ethiopian, or Infidel, in any remote parts, that never heard the Scripture, nor any man speak of it to him, that had no extraordinary Miracles, or Revelation, that ever did attain merely by that Light within, which all men have, to the knowledge of one Jesus of Nazareth, that was Crucified without the gates of Jerusalem; where lived that Heathen, Moor, or Infidel? I say, that merely by the help and guidance of that Light within, which came to find out so much as the Name or historical knowledge of a crucified Jesus.  
I have heard what some persons have affirmed, viz. That they should have known all that they now know of Jesus Christ, and what he did and suffered, if the Scripture never had been written: how to believe them I know not. But I shall only ask this one Question of such, and shall pass on: viz. What things and other Signs were those which Jesus did that are not written? See Joh. 20. 30. and Chap. 21. 25. If you say you know not, or 'tis not revealed to you; So in like manner, I say, you would have been as ignorant of all those things concerning Christ and his Sufferings which are written, if you never had had the knowledge of the holy Scripture, notwithstanding the Light within.  
In the next place you say, Assuredly that Prophet which Moses said God would raise up, whom we must hear in all things; he preaches in our hearts, and we know his voice and follow him.  
Answ. Christ may speak by his Spirit, I do grant, in the heart of a Saint, as well as he doth by the written Word, yet never contrary to it: but I do deny, That the Light which is in all men, is that great Prophet, which Moses said, God would raise up, as you seem to imagine: Because it is expressly said by Moses, That the Prophet which God would raise up, should be raised up of their Brethren, and also like (saith he) unto me, Acts 3. 22. Now, how can this be said of the Light in all? Is that one of our Brethren? Or, is that like unto Moses? The Lord Jesus was made like unto us in all things, sin only excepted. Man had sinned, and therefore Jesus Christ, in Man's Nature, came forth to at one and make peace, and to satisfy the Justice of his Father. The Chastisement of our Peace was upon him, and through his Scripes we are healed, Isa. 53.  
You ask me, What I am the better, with others, for approaching into the Water? who hath required these things at our hands? for the things that are seen are carnal, etc. And then you say, That those who have the Spirit of Christ, do not bend to carnal Washing, but come to the answer of a good Conscience, and to the heavenly Manna.  
Answ. Can you not ask, What the Primitive Saints were the better? None of Christ's Ordinances are in vain: and much spiritual benefit many can experience thereby; And we know, and are assured, that the Lord hath required it at our hands: And may you not call outward Preaching, and outward Hearing, carnal things, as well as so to call Baptism and the Supper of our Lord? And why my Sister should say, That they that have the Spirit of Christ do not bend to such Ordinances, I know not, sigh the Saints who had the Spirit in former times, did bend to them: And that you should call them by such reproachful Names, is a grief to me. Your slighting and despising the Precepts and Gospel-Institutions of Jesus Christ, may one day prove your Soul-wound and burden. What I mentioned concerning Cornelius his bending and submitting unto Water-Baptism, notwithstanding his high attainment of the Spirit, you have not in the least weak nor laid down any thing that is like a● Answer.  
And now, as concerning the remaining part of your Letter; Some things are but Tautologies, repeating the same thing. You tell me, That Christ is come, and positively say and testify, That you look not for another: which hath already been refuted, and your ignorance, with the rest of those of your persuasion, made manifest.  
But to draw towards a Conclusion, I do, in the bowels of Jesus Christ, entreat you to examine and prove these Lines by the writings of the holy Men of God, Who spoke as they were moved by the Holy Spirit, and ponder so the paths of your feet that all your ways may be established; and see if you have not refused and forsaken the good way of the Lord, opposing that Doctrine which is according to Godliness; take heed lest you are irrecoverably carried away with a new and strange Doctrine, by the slight of men and crastiness, whereby they lie in wait to deceive: I (as touching myself) do know on whom I have believed; And do not think I shall lay down my head in sorrow, (as you are pleased to signify) if I proceed in the way I am in; for though I am outwardly decaying, and the time of my departure is at hand, yet am I, through the Grace of God, in some good measure assured, That when the earthly house of this Tabernacle is dissolved, I have a building of God, a house not made with hands, eternal in the Heavens, 2 Cor. 5. 1, 2. I may say with holy Job, Behold my witness is in Heaven, and my record is on high, Job 16. 19 I do know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes behold, and not for another, though my reins be consumed in me, Job. 19 25, 26, 27. And that God who fed me all my life long unto this day, and hath refreshed my Soul with the dews from above, and given me a place in his house, will take continual care of me, and cause my Soul to bring forth fruit in old Age, and be my God and my guide eveu until death.  
And whatsoever you may suppose of the Way and Doctrine in which my Soul is (through the Grace of God) established, and remains unmoveable: Yet, unto all my faithful Brethren, I have this to say, and testify (with the Apostle) That this is the true Grace of God in which you stand; and there is no other Gospel nor Doctrine of Christ to be received, nor no other burden laid upon you by Christ, but what you have already: hold fast until he comes; Be you faithful unto death, and you shall receive the crown of life.  
And all I have further to say to you, my dear Sister, is, only in tender love to exhort you to Repent, and turn to the Lord Jesus Christ, and give glory to him, before your feet stumble upon the dark Mountains; and while you look for Light, he turn it into the shadow of Death, and make it gross darkness. God waits long before he utterly gives up a People, or a particular Soul, to believe lies, to be snared, and fall so as never to rise any more.  
If you refuse to hear me, I can but mourn and weep in secret for you; and however I may be judged and censured by any, I shall, in what I have done, have peace. This being all at present, I shall leave it to the blessing of God, and remain,  
Your Affectionate Brother, H. G.   

POSTSCRIPT.  
Christian Reader,  
THE perilousness of these last days are very great, and the danger of them appears every day more and more; those evil times which our Lord Jesus did foretell should come (in which false Christ's and false Prophets should arise and deceive many) we are brought forth in. The Devil knows his time is short, and therefore is in great rage, Rev. 12. laying about him (as I may say) with both hands; those Souls which he can't destroy by fleshly and carnal filthiness, and cursed debauchery, (which never abounded more in the World than it doth now) he labours to ruin and spoil eternally by erroneous Opinions, blasphemous and damnable Heresies. And this let me add further, That the sins against the first Table, are as heinous and as abominable in the sight of God (if not more) than those against the Second; which may appear by that speedy, swift, and severe execution of wrath and divine vengeance upon those under the former dispensation, who were upon that account disobedient and transgressors, Levit. 10. 1, 2. Numb. 15. 36. Numb. 16. 32, 35, 40. 1 Sam. 6. 19 2 Sam. 6. 6, 7. And of all Heresies, none are more dangerous and pernicious than those which tend to the razing and destroying the foundation of Religion and Godliness; and therefore it is said by the Prophet, If the foundations be destroyed, what can the righteous do? Psal. 11. 3. Now the foundation upon which the true Christian doth alone and wholly build, is the Lord Jesus Christ. JEHOVAH hath laid in Zion for a foundation, a stone, a tried stone; a precious cornerstone, Isa. 28. 16. For other foundation can no man lay, than that is laid, which is Jesus Christ, 1 Cor. 3. 11. yet how is this stone in these days (as well as he was in former times) set at nought, and dissallowed by many, who take upon them to be bvilders, some wholly do disown him; others in a mysterious manner lay him aside; for, notwithstanding their fair pretences of making him their pattern, yet the foundation upon which they build is quite another thing: And a third sort there be who build upon him but in part, and few they are by whom Jesus Christ is alone exalted, etc.  
It is the great grief and trouble of my Soul, to see what new and strange Opinions are daily hatched and fomented by the Spirit of Error and Delusion concerning Jesus Christ. Some deny his glorious Godhead, Deity, or Divine Nature; Others, though they do assert that Jesus Christ is the most high God, yet will they not grant that Jesus of Nazareth, that man who was born of the Virgin, is the Christ and very God, but rather (as thou mayst perceive by this precedent discourse) they absolutely affirm that that inward Light, Power, or Godhead, distinct and apart from the Human Nature or Body that was prepared for him, was the Christ; that is to say, the Spirit or the Anointing, and not HE who was therewith anointed. And what is this less than to deny the Lord who laid down his life, and was crucified to make peace, and reconcile us to the Father, etc.  
Notwithstanding, somewhat hath already been spoken to refute this strange Doctrine, yet I am stirred up to add this after-word, hoping it may prove, through the blessing of the Almighty, for a further confirmation of the weak in the truth of the Gospel. That which I intent to do, is, to prove and more clearly make appear, that Jesus Christ is truly Man, but more especially to show that he (viz. Jesus of Nazareth) is the most high God.  
First, That he is a Man, consider and weigh well these Scriptures that give to him that Appellation. The Prophet Isaiah calls him a Man of sorrows, Isa. 53. 3. The Apostle Peter calls him a man approved of God, see Acts 2. 22. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you by Miracles and Wonders, etc. John the Baptist called him a Man, Joh. 1. 30. This is he of whom I said, after me cometh a MAN, etc. The Apostle Paul calls him a Man, 1 Tim. 2. 5. For there is one God, and one Mediator between God and Men, the MAN Christ Jesus: And the Author to the Hebrews, in several places, calls him, a Man: see Heb. 7. 24. & 10. 12. But this Man after he had offered one Sacrifice for sins for ever, sat down on the right hand of God.  
Secondly; as he is called a Man, so 'tis evident and plainly affirmed in Scripture that he was made flesh, Joh. 1. 14. or did assume our Nature; Forasmuch then as the Children are partakers of flesh and blood, he also himself likewise took part of the same, Heb. 2. 14. compare this with vers. 16. For verily, he took not on him the nature of Angels, but he took on him the seed of Abraham. Moreover, the Apostles saith, Rom. 1. 3. That he (viz. Jesus Christ) was made of the seed of David according to the flesh. And Gal. 4. 4. the same Apostle affirms, That God sent forth his Son, made of a Woman, etc. and from hence he is called the Son of David, and the Offspring of David, etc. But to proceed;  
Thirdly, The Scriptures says, He was made like unto us in all things, sin only excepted: he had the very form, shape, and fashion of a man, Phil. 2. 8. That he was born of the Virgin, and laid in swaddling clothes, and that he grew in stature or bigness (as others do) Luke 2. 52. That he was subject to hunger (and cold) Matth. 4. 2. and that some times he was found to mourn and weep, and at another time to rejoice, and also that of some things he was ignorant, and that he was exposed to temptation, Matth. 4. 1. Heb. 2. 18. and also unto the rage and fury of wicked men; that he was put to death, his side, the Scripture says, was pierced, and that out of it came water and blood; that his feet and hands were nailed to the Cross, and that he was buried, or laid in a new Sepulchre, and that he risen from the dead, Now 'tis clear and undeniable, that all these things could not be said of him, were he not in very deed a man as we are, etc.  
The next thing that I am to do, is to show and make appear unto you from the holy Scripture, That this very man, viz. Jesus of Nazareth, though he is truly man, yet also he is the most high and eternal God, and that the Humane and Divine Nature make but one Christ, there being such a glorious, wonderful, and mysterious Union of the two Natures in one Person. And for the proof of this, observe the Answer of the Apostle Peter to the question our Saviour put forth, Matth. 16. 13. Whom do men say, that I, the Son of man, am? To which Peter answered, vers. 16. Thou art CHRIST, the Son of the living God. This Answer our Lord approved of, and therefore said, Blessed art thou, Simon Bar-jona; for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And again, at another time, when Jesus asked his Disciples, whether they also would go away? Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life; and we believe and are sure that thou art THAT CHRIST the Son of the living GOD. And to this agrees the saying and Testimony of the Angel to Mary, Luk. 2. 36. The holy Spirit shall come upon thee, and the power of the Highest shall over shadow thee; therefore also that holy Thing which shall be born of thee, shall be called the Son of God. It may not be amiss also, if I mention the words of Nathaniel, Joh. 1. 4, 9 Nathaniel answered and said, Rabbi, Thou art the Son of God, thou art the King of Israel.  
And that I may further make this appear, that Jesus of Nazareth is truly God, yea, the most high God, as is the Father, and of the same substance and essence, though distinguished from the Father, as touching his personal subsistence: I shall lay down these following Arguments, taken from the holy Scriptures.  
First: Because he hath that very name or application given unto him, See Heb. 1. 8. But unto the Son, he saith, Thy Throne, O God, is for ever and ever: compared with Acts 20. where the Apostle chargeth the Elders of the Church of Ephesus, to take heed unto themselves, and to all the Flock, over which the holy Spirit had made them Overseers, to seed the Church of God, which HE (observe) hath purchased with his own blood, vers. 28. Now all men know, that he who gave himself for the Church, to purchase the Church, and to cleanse and wash the Church, was Jesus Christ.  
Object. But here it may be some will object and say, That this same name or appellation hath been given unto men, as we read concerning Moses, Exod. 7. 1. And the Lord said unto Moses, See, I have made thee a God unto Pharaoh, etc. And so the Scriptures elsewhere speak of the Rulers as Gods; I said ye are Gods, but ye shall die like Men.  
Answ. 1. I do grant the name God hath been given to men upon the account of what those Scriptures speak; yet was that name or title never given to any man on earth, as it is given unto Jesus Christ; for he is not only called God, but also the Mighty God. See Isa. 9 6. For unto us a Child is born, unto us a Son is given, and the Government shall be upon his shoulders, and his name shall be called, Wonderful, Counsellor, the Mighty GOD, the Everlasting Father, the Prince of Peace. And as he is here called the Mighty God, so the Apostle John calls him the True God, 1 Job. 5. 20. And we know (saith he) that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. And as he is called by this Apostle the true God, so Judas calls him the only Wise God, Judas 25. Yea, and the Apostle Paul calls him, Rom. 9 5. God blessed for ever; see and observe his expressions, Whose are the Fathers, and of whom, as concerning the flesh, Chrict came, who is GOD blessed for ever. Amen. Now where is any man, save Jesus of Nazareth, only called the Mighty God, the True God, the only Wise God, and God blessed for ever? And how dares any man (these Scriptures being considered) deny the glorious Deity of our Lord Jesus Christ? But,  
2. He that made the World, must needs be Eternal God: for none could do that but God alone. 'Tis ridiculous and most absurd to think the Creature could make itself before itself was. God, upon the account of his infinite Power and Wisdom in creating the the World, expostulateth and reasoneth with his People, glorying (if I may so say) in the greatness of his Power, and Majesty, and unwordable Essence, proving that way his dreadful Godhead, Isa. 40. and all the Gods of the Nations to be but Idols. And now that Jesus Christ made and created the World, see the first of John, vers 1. In the beginning was the Word, and the Word was with God, and the Word was God, vers. 3. All things were made by him, etc. Now compare this with the 14th verse, And the Word was made Flesh, and dwelled among us, and we beheld his glory as the glory of the only begotten of the Father, full of grace and truth: Read the next verse, and you may see that this was he that John bear witness of, to be the true Christ. But again, read Col. 2. 16. For by him (saith Paul) were all things created that are in heaven, and that are in earth, visible and invisible. If you would know who this is, you may see, if you please to mind, vers. 14. 'tis he, who hath purchased remission of sins for us through his blood; and 18 verse, 'Tis he who is the head of the body, the Church, who is the beginning, the first born from the dead, etc. compare this with Heb. 2. 10. And thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of thy hands. That he speaks of the Son, 'tis evident, see the whole Chapter; the main drift of the Author, is to set forth the glorious Deity and Godhead of Jesus Christ. But I must hasten to the next Argument, and that is this;  
3. He that upholdeth all things that are made, must needs be God: but that Jesus Christ doth uphold and preserve all the whole Creation, see Heb. 1 3. Who being the brightness of his Glory and the express image of his Person, and upholding (observe) all things by the word of his Power, when he had by him. self purged our sins, sat down on the right hand of the Majesty on High. This agrees with Col. 1. 17. And he is before all things, and by him all things consist.  
4. He that knoweth all things, before it cometh to pass, must be God; such knowledge is too wonderful for us, Psal. 139. In several places of Scripture you may see how the Almighty doth prove his glorious Being and Godhead by his Omnisciency, Job 38. 1, 2, 4, 5, 19, 20, 33, 39 Psal. 4. 10. Job 36. 4, 5, 6, etc. And that our Lord Jesus Christ knoweth all things, see John 21. 17. they are the words of Simon Peter; And he said unto him, Lord, THOU KNOWEST all things, thou Knowest that I love thee. Moreover, 'tis said, Joh. 2. 24, 25. That Jesus did not commit himself unto them, because he Knew all men: And needed not that any should Testify of Man, for he knew what was in man. And in another place it is said, That Jesus Knew from the beginning who they were that believed not, and who should betray him, Joh. 6. 64. What more clearly tends to prove his blessed Deity, than his Omnisciency.  
5. I shall yet add another Argument further to evince this glorious truth (which doth hang or depend upon the precedent Reason) viz. He that searcheth the heart, must of necessity be acknowledged and owned to be the Almighty and Etenal God: for who knoweth the heart save that infinite Majesty that form the Spirit of Man that is in him. The heart is deceitful above all things, and desperately wicked, saith the Prophet, Jer. 17. 9 who can know it? I, the LORD, search the heart, and try the reins, vers. 10. As if the Lord should say, There is none, save myself, knoweth, or can know it. And now that the Lord Jesus Christ who died for our sins, doth search the heart and the reins, he himself doth assert it, Rev. 2. 23. I will kill her Children with death (speaking of the woman Jezebel) and all the Churches shall know that I am HE which searcheth the reins and the heart, and I will give unto every one of you according as his works shall be etc.  
6. He that is the first and the last, must needs be the Everlasting God: for from this very ground and consideration, the Lord doth argue or reason with his People, to show and make appear there is no other God besides himself, Isa. 44. 6. I am the first, and I am the last, and besides me there is no God: compared with Chap. 48. 12. Harken unto me, O Jacob, and Israel my called: I am he, I am the first and I am the last, etc. And that the famous said of the Lord Jesus Christ, read Rev. 2. 8. I am Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, the Almighty. Also vers. 17. And when I saw him (saith John) I fell at his feet, and he laid his right hand upon me, saying, (pray observe it) I am the first, and the last. But may be some will say, Who is this? Was this Jesus of Nazareth that was crucified? for that you are to prove, etc. Read the very next words, and you may see who it is, I am HE that liveth and was dead, and behold I am alive for evermore. Let such fear and be troubled (when they read this and such like Scriptures) who deny the God head of the Lord Jesus, or do affirm that Person, or Man, was not the Christ and Son of the Highest (who was slain upon the Cross) for, what doth more clearly prove the marvellous and mysterious Union of the Humane and the Divine Nature in one Person, than these Scriptures and Arguments which have been mentioned.  
7. I argue again yet further; he is the most high God, unto whom spiritual Worship, or Divine Adoration doth appertain or belong: and that this belongs unto the Lord Jesus Christ, see Matth. 8. 2. & chap. 28. 17. Luk. 24. 52. Joh. 9 38. Nay further, 'tis said, Heb. 1. 6. And again, when he bringeth in his first begotten into the World, he saith, And let all the Angels of God Worship him. At the Name of JESUS, saith the Apostle Phil. 2. 10. every knee shall bow, of things in heaven, and things in earth and things under the earth; and that every tongue should confess that Jesus Christ is LORD, to the glory of God the Father.  
8. He who hath power to forgive sins, or to pardon all iniquity (which may be forgiven unto men) is God: but that Jesus Christ hath such power is evident, Matth. 9 1, 2, 3, 4, 5, 6. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts? vers. 4. For whether is easier to say, Thy sins are forgiven thee, or to say, Arise and walk? vers. 5. But that ye may know the Son of Man hath power on earth to forgive sins, etc. compare this with Mark 2. 5, 6, 7. Luk. 5. 21.  
9 He to whom the Saints ought to pray, is the most High God; but that the Saints do and aught to pray and call on the name of the Lord Jesus, it is very clear, Acts 9 14. Rom. 10. 9, 10, 11, 12. 1 Cor. 1. 2.  
10. He that hath power to give the holy Spirit, and the saving Graces thereof, is God: but that Jesus Christ hath power to baptise with the Spirit, or to give the holy Spirit, and all the heavenly Gifts and Graces thereof, See these Scriptures, Matth. 3. 11. Mark 1. 4. Ephes. 4. 8, 9, 10, 11.  
11. He that was in the form of God, and thought it no robbery to be equal with God, and whom the Scriptures call God's fellow, must needs be the Eternal God: now that this is said of Jesus Christ, is evident, Phil. 2. 6, 7. Zech. 13. 7.  
12. But yet once again; He who had power to lay down his life, and also to raise it up again, must needs be God: but that Jesus Christ doth so affirm, see Joh. 2. 19 Joh. 10. 18.  
13. He who is the Object, Author, and Finisher of the true Believers Faith, is God Eternal, blessed for ever, Amen: but that Jesus Christ is the Object, Author, and Finisher of the Believers Faith; see Joh. 14. 1. Ye believe in God, believe also in me, Joh. 9 35. Heb. 12. 2.  
14. He who can by his own Name, proper Power and Authority, give power unto others to become the Sons of God, must needs be God himself: but that Christ doth, and can do this, is evident, Joh. 1. 11. He came unto his own, and his own received him not: but as many as received him, to them gave HE power to become the Sons of God, even to them which believe in his Name, vers. 12. He doth Adopt, Regenerate, or make others the Children of God by the effectual workings of His blessed Spirit in their hearts, by which they are interested into all the Privileges, Promises, and Blessings of the Covenant of Grace, which none can do, save God alone.  
I might urge many other Scriptures and Arguments for the further proof and confirmation of this glorious Truth, viz. He is our life, Col. 3. 4. See Deut. 30. 20. Moreover, he is said to be present always with his People, and dwelleth in their hearts by his Spirit, etc. It was by and through his Name, that all those mighty Miracles were wrought, he confirmed his Doctrine by Signs and Wonders, by virtue of his own Power he raises and quickens whomsoever he will: (he as it appears to me) lay claim to that glorious Title or Name by which God made known himself unto his People of old, Exod. 3. 14. I am that I am, this is my Name (saith JEHOVAH) and this is my Memorial to all Generations, vers. 15. And much after the same manner doth our Lord Jesus speak, Joh. 8. 58. Before Abraham was, I am: As much as if he had said, I have my being from none, but have it of and from myself, and am from Eternity; according to that saying, Prov. 8. I was set up from everlasting, or from the beginning, or ever the earth was; when there was no depths, I was brought forth, vers. 23. etc. Again, He is the Almighty, the Omnipotent, and the blessed and only Potentate, Revel. 1. 8. 1 Tim. 6. 16.  
Finally, He was owned and acknowledged of all to be no less than the Son of God. The Father from Heaven doth testify that he was his only begotten Son, in whom he was well pleased. He is declared to be the Son of God by the holy Spirit, Rom. 1. And, The Angels positively affirm the same concerning him: yea and the holy Apostles, I have showed you, have born witness to the same truth: Nay, those who had a hand in putting of him to death, when they saw the Earthquake, and the vail of the Temple was rend, they feared greatly and said, Truly this man was the Son of GOD. Nay (6.) I might add further, The Devil himself is forced to acknowledge this thing; See Mark 5. 7. And cried out with a loud voice, and said, What have I to do with thee Jesus, thou Son of the most High, etc.  
And now from all that hath been said, it may appear to the weakest capacity, That Jesus of Nazareth, who was born of the Virgin, was in very deed a MAN, and did partake of the same flesh and blood WHICH THE CHILDREN partake of; That he was made of a Woman, and of the Seed of David according to the flesh, being really man, finite, weak, subject to passion, and sufferings, as we are, and in all things made like unto his brethren, sin only excepted: and yet also the very eternal God, and omnipotent Creator; of the same essence or substance with the Father and the holy Spirit; and that he had a personal existence or subsistence before he did assume our Nature: and that He, the Word, or second Person of the glorious Trinity, as so considered, viz. respecting subsistence, was incarnate; that the Divine and Humane Nature being in a mysterious and wonderful manner united together, is that same one Lord Jesus Christ, perfect God, and perfect Man, in one Person, subsisting in two real distinct Natures; each Nature retaining, notwithstanding this glorious Union, it's own natural Propertties and Attributes.  
I might now come to Answer and remove those Objections that are brought against what I have said concerning this glorious Truth; but because I have been larger already than indeed I intended or thought I should have been (when first I entered upon this work) I must forbear and leave the Objections to some other season. And now (Reader) if thou hast received any spiritual benefit, from what hath thus occasionally been written, by a poor worm, weakling, and nothing Creature, see thou dost not forget to return the praise to JEHOVAH, who alone deserves it, and labour for soundness in judgement and stability, lest thou also be'st carried away with these divers, new, and strange Doctrines. Remember the Apostles counsel, Heb. 13. 9 The times, you see, are difficult and perilous; and ye knowing these things before, 2 Pet. 3. 17, 18. Beware, lest ye also being led away with the error of the wicked, fall from your own Steadfastness; but grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ: To him be glory both now and for ever, Amen.  
FINIS.