AN ANTIDOTE AGAINST Quakerism: Wherein these Following QUESTIONS Are Opened, the Truth concerning them Proved, the contrary Arguments Examined and Confuted.  

Whether the Scriptures, or the Light in every man be our Rule to Heaven?  
Whether the Light in every man be a Saving Light? Here Something also concerning Immediate Teaching.  
Whether Perfection, viz. a State free from all Sin, be attainable in this Life?  
Whether Baptism with Water be an Ordinance of Christ binding us?  
Whether the Supper be an Ordinance of Christ binding us?  
Whether Justification be by the Righteousness of Christ imputed?   
By Stephen Scandrett, Minister of God's Word,  1 Cor. 3.13. 
Every man's works shall be made manifest; for the Day shall declare it, because it shall be revealed by fire: and the fire shall try every man's work, of what sort it is.  
London, Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside, near Mercers- Chapel, 1671.   

TO THE GODLY READER.  
A Brief Account of Two Disputations between George Whitehead, Robert Ludgater, etc. Quakers, and the Author.  
BEing informed of the great number of Quakers in and about Old-Samford; and considering the destructive Opinions of those that teach among them; the certain eternal ruin of them, if in all things they should believe and practise according to the Doctrine, of some at least, of these Teachers: As Paul's Spirit was stirred in him, when he saw the Athenians wholly given to Idolatry; so my Bowels yearned towards this misguided Flock; of which, many, I am persuaded, truly breathing after Salvation, are led away, as those two hundred men that went after Absolom in the simplicity of their hearts, and know not whither these Teachers are leading them. What might be done to stop the erroneous course of this people? If these that take upon them to preach among them, saw the evil of their own ways, it would be a good step to the reducing of many. Is it impossible that these should be informed? I told a Friend that lived near the place, I could willingly discourse with some of their Teachers, had I an opportunity, aiming only at a private Conserence. About a year after, this person directs two Quakers to my House with a Letter, which when I opened, I found, that whereas I had challenged to dispute with them, they required these may be the Questions, etc. and that time and place may be agreed upon. I wondered at this Language, for before, the Quakers utterly disclaimed any such thing as a Challenge: Yet considering that a Dispute would draw Quakers to it, who are utterly averse from hearing any that preach the wholesome Doctrine of the Gospel; and thus there might be an advantage of clearing up the Truths of God before them: it may be the Lord will convince some of them at least, and so rescue them from that destruction their Teachers are drawing them into. I consented. Paul's practice in the School of Tyrannus, was my Encouragement and my Hope, trusting in the Lord for help, and setting his Glory, the advancement of Truth, and the salvation of souls before mine Eyes.  
The Place being appointed, the Day come, George Whitehead appearing my Antagonist, I demanded, Whether he would grant the Scriptures to be a Truth, or no? This Principle being yielded, to bottom an Argument upon, I required silence, to begin with Prayer: This was flouted at [Thou hast thy God to seek.] Thus did he, showing a scornful, proud, self-confident Spirit, deride the solemn Worship of God, who is to be sanctified in all things; especially in undertakongs of this nature; in that he only can enlighten and lead us into Truth, and all assembled stood in need of his teaching. God's people surely are a Generation of such as sack his face: I returned not reviling for reviling, I came for another purpose: I further pressed for silence. He continuing to descent: I did however, though the more briefly, seek God's presence among his people, and his Vindication of what is Truth. This done, Concerning the Scriptures, I asserted them to be a most certain and infallible Rule. He bids me prove it. This was my Argument: [That which is given by Inspiration of God to guide us to heaven, cannot but be a most certain and infallible Rule: But so are the Scriptures.] He granted the Scriptures were given by inspiration; but instead of showing how these may deceive us notwithstanding (which indeed is impossible) he rambles, and runs out in an impertinent Discourse, as if he were preaching, rather than disputing. And this was his manner, when to prove the Scriptures a trying Rule, I urged an Argument from the example of the Bereans. That which God approves of is our Duty: But God approves of it, that we try Doctrines by the Scripture: This therefore is our duty. He would not hearken to this argument, nor attempt to give any answer at all to it, though repeated three or four times: but flies to another thing, rambling tediously. Indeed to prove Perfection he brought several Arguments and Scriptures, one after another somewhat closely; and having received distinct Answers to them, he fairly ceased, being unable to make good his Assertion; and heard my Argument to the contrary: But then grow mose tedious again in his repetitions and impertinences. I was too mild towards him. But when entering upon Justification, I saw that he hide himself in impertinent, long answers; and that the day was now far spent; that I might not be prevented in what I chief designed, the discovery of the only way of Justification by Christ's Righteousness imputed; that people might see whither these Teachers were leading them; and prevent, if God saw good, their everlasting damnation of body and soul: I resolved, I would not regard him; but deliver something to the People touching this point for their instruction and safety. Three Arguments I delivered, and enlarged myself on them freely and fully to the People, and would not be interrupted; pressing them, as they desired to escape condemnation at God's Bar, to look for Justification in nothing else but the righteousness of Christ imputed; to fly to Christ, and build only on his Blood and Righteousness, as that alone that is able to satisfy God for their transgression. And having done this, I commended all to God by Prayer, and went away. The People seeing how I was hindered by this man's tedious enlargements, desired another day's dispute. I told G. W. by a Letter, that if he would give it in Writing, that what Question is asked pertinent to the point in hand, it should be answered expressly by affirming or denying it, the Question being capable of such an answer; I was willing to meet him a second time: And that it might be lawful for others also to speak, his friends and mine, that so we might carry the Dispute on, and the People attend, through this variety, with less weariness. He useth many shifts to keep off from this engagement; I being peremptory, knowing without this he would ramble, but not dispute; at length he gives this under his hand! [I do intent according to my understanding to be as positive and intelligible in my Answers to Questions pertinent, as I can; and in my Answer to signify an Affirmation or Denial, if the Question be capable of such an Answer.] Having this Engagement, I did hope he would keep close to the point; or at least that I should force him to it. I met and put him to his affirmation, or denial; either the Scripture is a full Rule or not? Either Gods will laid down in Scripture is the only Rule or not? Whilst he expressed himself pertinently, I listened giving him all Liberty; but when he began to ramble (for he knew not how to keep bounds, having run wild so long) I checked him, and required his affirmation or denial. And thus holding him to it, the Lord was pleased much to succeed my attempts; They were forced, though with as much reluctancy as a Bear to the Stake; they were forced, I say, to acknowledge the Truth; and this in the very essential Differences between us and them. It was acknowledged openly that [the Scriptures are a full Rule.] That, [The will of God laid down in the Scripture is the only Rule.] That, [The will of God reveled by the Light in every man, without the Scripture, is not the only Rule.] And if these things be granted, what becomes of Quakery? What is Quakery but the setting up of the Light in every Man as a Rule to Heaven? They granting the first, bruised Quakery very sorely; granting the second they knocked Quakers down to the ground; granting the third they fetched out the very heart blood of Quakery. Let but these three granted truths live in the hearts of all, and Quakery must needs give up the Ghost; it is impossible there should be one Quaker on the face of the Earth. For, if the Scriptures are a full Rule: It cannot be denied but that all those who walk according to this Rule in uprightness are in the way to salvation. A full Rule will, if practised, safely bring us to glory. What reason possibly can there be to desert this, to be guided by the Light within? If the will of God revealed in the Scriptures be the only Rule, than all other Rules are false Rules, and no Rules; than who ever walks by any other Rule, is not in the way to heaven, must needs perish at last and be damned for ever: What bloody enemies are they to the souls of men that counsel and direct them to seek salvation by walking after any other Rule; what great Reason have we to cleave to Gods will laid down in Scripture; there being but one way to heaven, and this is it? Men must seek the way to heaven where it is to be found, if they would not miss of it. Again, If the will of God (as much of it as is) revealed by the Light in every man, without the Scriptures, be not the only Rule to salvation; when there is but one, this cannot be any Rule at all to salvation: those that walk by no other Rule but this, must not look to be saved; those that counsel to walk by no other, make themselves guilty of the blood of souls. Suppose a City had but One only way leading into at; a man were to be burnt alive if he gets not into this City by the evening; in his travel ask one the way, he bids him open such a Gate on the right hand, and he should see before him the only way that leads into the City: ask another, he acknowledgeth that if he opens the Gate on the right hand he should see before him the only way; yet bids him take a Lane on the left hand. If through the Gate on the right hand be the only way; how can the Lane on the left, be any way at all leading into the City? If the Traveller takes that Lane, he looseth his Life, and the Mis-informer is guilty of his death. By this is appears, from what hath been confessed; that the Light in every man is no way at all to Heaven; that he that walks by no other Rule, is to burn everlastingly in Hell; and he that acknowledging Gods will laid down in Scripture the only Rule, counsels to walk by no other Rule save the Light in every man, is a Murderer of souls, a wilful contriver of their damnation. Oh! that God would give such to see their Crimson Transgression, and break their hearts, and turn them to himself, that they may be saved. If not; that he would at least rescue a miserable flock out of their devouring mouths. And yet I see but little hopes of the former, for though thus overborne by the Power of Truth, they have the Face still to appear against it, and in Print vapour as if the day were their own; and [their Women Friends are able to confute us shattered Priests. Glory of Christ's Light within. p. 11.] Thus Bankrupts, unable to subsist make a flourish; fain would they keep up their credit in the World, though they cannot their estates. But where was this flourish then, when refusing to affirm or deny the will of God in Scripture, the only Rule; I challenged them all seven upon the stage, One by one, to deny it if they durst; and they heavy-hearted men durst not a good while give me any Answer: deny it they could not, the truth is so plain to affirm it they saw were to knock down to the ground their unsound Opinion. If they repent not of their errors, they will be far from glorying at the Bar of Christ. In their Narrative I can easily overlook their Reproachful speeches. Presbyterian Priest, p. 3. Shattered Priests, p. 11. Dead men, because Cromwell the Light of their eyes is dead. p. 13. Ignorant Opposer. p. 35. Defective, Bawling Fellow, acting like a Fiddler, etc. This is very much the strain of other Writings: A very strong Argument against our Doctrine. 'tis easy to see they want Bullet, when they are fain thus to shoot Dirt. I can easily pass by their Railing Language also. The Devils sinful Agents and Messengers. Contenders for the Devil, Error, darkness, and the works thereof, p. 3. The Lord doth Judge, and will shortly manifest who are such. How vain are they in their envious Counsel? Giving that we have bread, they advise to detain it from us. p. 10. Do they think the Lord will ever cease to be Levies Inheritance? Or that our Doctrine would die with us? Neither they, nor all the Gates of Hell joining with them, though we were removed, shall ever be able to prevail against it. How injurious to their own souls are they, usurping God's Throne of Judgement! A Company of Hypocrites. p. 10. The God of this World hath blinded their eyes. p. 17. Are they Gods to know that these things are so? Really in Hell, imptatively in Heaven. p. 37. It is in their powers to save and damn whom they please? Their vain glorious boasting renders them Real Objects of pity and compassion. We have been forward to suffer. p. 5. We have been the sufferers that have endured the storms for them; they have been ready to run away. p. 11. The earth indeed hath helped the Woman; the Lord did so ordain it. Were their cause good, their call clear, and their carriage holy, their sufferings had been acceptable to God. But they suffer not for the upholding all God's Ordinances in the purity of them, rather for Preaching down Baptism, for Preaching down the Supper, for Preaching down the Scripture as no Rule that will guide to Heaven, and instead of these Ordinances of God, they set up an Ordinance of their own, which God never appointed for his Church, Dumb Meetings. In extraordinary cases we read of Prophets, and others Dumb for a time; but which of the Prophets, which of the Apostles ever did ordinarily, from week to week assemble God's people together, and was in like manner dumb amongst them? Or where did God ever command his Church to meet from time to time, to sit and look one upon another. The Cause being bad, it is impossible they should have a Call from God. They are then but Will-sufferings. And yet if both Cause and Call were good; this vain glorious carriage would of itself spoil all. Our Saviour bids, when they Persecute in one City, fly to another. And he himself could withdraw into a desert place in time of his Disciples fears. And when the Jews sought his Life, could walk no more openly. And the Apostles according to Christ's Counsel and Practice, could withdraw from place to place; yet so, as still going on with their work. But these must be seen in the same place, however threatened; and then to boast of it when they have done, as if they had wrought some meritorious work; to set up themselves as such Saints for this; and to despise others, who when they have a Call, can through God's assistance, and do submit to sufferings; at other times rather choose to tread in the steps of Christ and his Apostles: These, saith God, are a smoke in my Nose. The proud, vain glorious Pharisees lost all their Prayers. Vain glorious Ananias and Saphira, after they had parted with a great portion of their estates to be reputed Religious, must part with their Souls also. Above all persons therefore boasting sufferers are to be pitied, because they are like to be double sufferers, and but single gainers; they have their reward. But there is One thing in their Narrative relating to my Brethren, which I dare charge them withal, that is, Slander, as I verily believe. They give out p. 10. That some of us employ men (for they call them our Agents,) to go from house to house to beg money for us: And p. 11. That some of us have compacted with the Ministers of the Parish, to give them a part of the money if they will permit them to make again of their flock by Preaching to them. If they prove not these things true, they must needs be looked on as guilty of slander. And there are two things in it relating to myself, which I complain of. Vnupright, disingenuous dealing; and falsehood. Of the former, because when they writ G.W. his proofs, they sometimes make no mention of my Answers. They omit several of the Arguments I urged in both Disputes. They lay not down the strength of others as urged. They lay down what frivolous thing they please as an Argument of mine, which I never brought in as an Argument. p. 28. This is not a full Light, for God created the Stars which are not a full Light. Also p. 29. If it convinceth of sin, than not of the contrary. These are none of my Conclusions. They moreover impute harsh and uncouth specches to me. p. 19 That I should say; the Light in its common operations is given to Unbelievers. p. 28. That 'tis not given to all. And p. 38. By the Righteousness of Faith Justified persons are sanctified. These are none of my say. Of falsehood the Latter, I complain in many particulars. They affirm, p. 4. That I should say, The Light within might save them that have not the Scriptures. I never affirmed this, a full account of what I said follows in the close of that Question [Whether the Light in every man be saving.] And again, p. 33. That I should say, Go Baptise ye Rebels. Though I called them Rebels, and proved it, of which too afterwards; yet I affirm this a falsehood, I never looked on such fellows as Ministers of Christ fit to Baptise. Further, p. 7. It was usual with this S. S. When he could not Reply, to make a noise. I know nothing urged pertinent, but it had its answer. I affirm it to be a falsehood, that any thing that was urged I could not answer. Moreover, p. 24. They give out that I dired them to affirm or deny before they refused. Another falsehood. p. 12 These Priests hold men are Imputatively Righteous, whilst Actually sinners. Take sinners for Persons in whom sin is not perfectly abolished, and those that are Righteous by Imputation are such; 
Gal. 2.17. Eccl. 7.20.  take sinners for Persons allowing themselves in sin; and this is a gross falsehood. G. W. Would have impudently fastened upon me, this assertion in the Dispute; That I said, Water Baptism is necessary to Salvation. I then checked him to his Face, and renounced it openly as not said by me. Yet against all this Light, these men have the Faces to fasten it still upon me. I affirmed then, and do still, the contempt of it is Damnation: Yet it is not necessary, as Faith is necessary. The Thief was saved without it. To these falsehoods I shall add, with reference to G.W. That having bargained and agreed with me under his hand to signify his affirmation or Denial to all Questions that should be asked pertinent to the point in hand; whether I demanded his Affirmation or Denial, ten, or fifteen, or twenty times or more (for I frequently did it, yet could scarce at all get it from him. I do not remember one time; for when I extorted the Concessions mentioned, 'twas one of his Brethren by, that yielded to me; he was obstinately neutral; durst not deny, the things were so plain: yet would neither be Ingenuous nor faithful to confess the truth, any other way then by his silence, or his not openly contradicting him that did confess it.) I do pronounce him guilty of falsehood so many times as he refused to affirm or deny. And are these the Saints? The men that are immediately sent from God? Infallibly inspired by the Holy Ghost that they cannot err? In Thaxtead I have been credibly informed, a Quaker styled this G. W. an Angel from heaven; A very black one, if he be. These two last things complained of engage my Pen; because I see the Doctrine of Christ sharing with me in my sufferings by them: which I must not brook. My design in Writing being the Readers Profit; I shall not barely relate the Particulars of the Disputes, but pointing at them as I go, shall (God assisting) handle the six Questions in Order, Opening them as far as I judge needful; laying down Scripture or Reason for what we hold, examining what the Adversary hath said against it, whether in the Dispute, or in the Narrative since, or in his Book styled the Divinity of Christ, or any other of his Writings that come to hand. And herein, I hope, I shall deal more candidly with my Adversary than I have been dealt with all myself, not bauking his strength, but improving it rather. For Truth fears no Weapons. Doing this I shall commit all to a good God, even the Bishop of our souls; who will bring all his sheep into his fold, and cause them to hear his voice, and give them eternal life; never suffer them to perish, nor any to pluck them out of his hand. You that are Godly, do and will strike in with the design of my endeavours, by your prayers: That Truth might prevail and find more generally entertainment in the hearts of men; to the advancement of Christ's Kingdom, glory of God's name, and eternal blessedness of neverdying souls. And my request for you is, that having received the Love of the Truth, you might by Christ be rooted and grounded therein for ever, and so at last be presented holy, unblameable, and unreproved in his sight. This God will do for you, and it is the rejoicing of  
One unworthy to be reckoned among you, STEPHEN SCANDRETT.   

To the Misguided FLOCK Commonly Termed QUAKERS, Especially in and about Samford.  
YOU will bear with me in this Application, allowing every man to speak according to the Light of his own Conscience. For your sakes, Brethren, did I engage in Disputation; for your sakes, in good will, and true compassion to your souls do I also now write. My design in it falls in with your desire; even that you might have an undeceiving persuasion touching the way to Heaven and Glory; that walking therein you may not miss of everlasting Rest when you are departed hence. How you may attain this persuasion, is a matter of very great importance, and well worth a strict inquiry: Do but think with yourselves how others might attain it. A Jew, a Turk, a Papist, an Independent, a Presbyterian, an Anabaptist; If they should say, our present persuasion is undeceiving, because our hearts assure us therein, or because our Teachers do so instruct us, or because we have an infallible spirit which will not suffer us to be deceived in any thing; your Light would tell you they took not a 〈…〉. But if looking up to God for illumination and 〈…〉 ●earch for, and examine the grounds of their own and others Opinions; and what they see upon good grounds to be truth, that they embrace, whoever rejects it; what they see upon good ground to be error, that they cast aside, whoever countenanceth it; would not your Light tell you, this were a better and a safer course for them? Now be your own Judges; is not that a good and a safe course for you to take, which is so for others? You may not then say, it is impossible I should be deceived touching my present Opinion, because my heart persuades me it is right. As a Papist may not thus argue, so neither may you: For the Heart is deceitful above all things. He that trusts to his own Heart is a Fool. Lean not, saith God, to thine own understanding. Neither may you say, it cannot be that I should be mistaken in this, for such and such have taught it. A Turk, a Socinian may not thus pin his Faith on another's sleeve; for deceitful workers transform themselves into the Apostles of Christ: therefore neither may you: Our Saviour cautions you; take heed that no Man deceive you: commands you, call no man Master on Earth: and threatens too, Cursed be the man that trusteth in man. Nor may you say, it is impossible I should be out, for I have an infallible spirit that will not suffer me to err in any thing. As a Presbyterian, an Independent, an Anabaptist may not thus build his confidence; so neither may you. It is incumbent on you as well as on them, to try the spirits whether they be of God. Your work then is, looking up for special assistance, to examine the grounds of what you and others hold, to prove all things, that you may hold fast that which is good. And truly a well grounded knowledge, is a very choice mercy. Wisdom and knowledge, saith God, shall be the Stability of thy times and Strength of Salvation. For your furtherance herein, if the Lord shall add his blessing; I put this small book into your hands: It will present you with the grounds of what your Teachers hold for truth; and what we hold, Read, and Judge which have clearest reason for what they hold, which have Scripture taken in its true sense and meaning. And as Elijah said to Israel, If God be God, follow him; if Baal be God, follow him. So say I to you, If what we teach be well built upon a sure foundation, embrace it. If what yours teach be rightly drawn from sound Principles, cleave to it for ever. Remember it speaks a Generous and a free Spirit, to be able with Candour and Impartiality to read an Adversary. But unless God's spirit enlightens your mind, you may see truth, and not perceive; it unless he sanctifies your heart, you may perceive it, and not embrace or practise it: You must therefore needs beg for the gracious presence of God with you, if you would benefit your souls by reading. Examine yourselves also whether you have a Love of the Truth, a Readiness to acknowledge and close with it, whether it shall appear to be your own opinion, or ours? If you are resolved in heart to cast away our doctrine, though it should never so clearly appear to be the truth of God; to retain what you have received from your Teachers, though it should never so plainly be discovered error; to what good intent can you read? It is not Truth you are for, but a Party. But if you can be willing to take in Truth on which hand soever you find it; then are you capable to aim at and receive profit by Reading. What do you say? How do you find it with you? If our present Opinion shall appear to be Truth, we can hold to it: That's not so difficult a business. But what if the contrary Opinion proves true? If it should indeed, we hope through God's grace we should not reject it. Only Truth leads to Heaven: we should otherwise provoke God to give us up to strong delusions to believe a lie that we might be damned. This is like Persons that are in good earnest for Heaven. But it is good for you to consider before hand, that it is no easy thing to part with an Opinion, you have been long wedded to, and it may be commended, and contended for; to be reconciled to an Opinion, at which you have, it may be, for several years taken distaste, and opposed; and to expose yourself to disgrace, by openly, as it were, proclaiming your own ignorance during that time; and by becoming unconstant to what you have so long professed: to bear the reproach, ill will and malice of your own Party; they will contemptuously call you Apostates, and what not. What do you now say to the matter? Can you still hold your purpose? Now you begin to stagger. The Devil is an utter enemy to Truth; he knows it leads to Heaven. In this case therefore he will be prompting, what ever hazard thou dost run, spare thyself. Concerning the King's Messenger said the Prophet, See how this Son of a Murderer hath sent to take away mine Head; look when the Messenger cometh shut the door, and hold him fast at the door. Unless the great God of Heaven and Earth stand by you, thus will you deal with Truth, if our Opinion appear to be it; you will look on't with as much malignity, as on a spiteful enemy that would take away all that ever you have, you would be sure to bar it out of your hearts. But the Lord will enable all his savingly to take in his Truth. Concerning such, the Apostle could say, God hath chosen you to Salvation, through sanctification of the Spirit, and belief of the Truth. Seek therefore your help from the Lord. If he shall graciously transform you by the renewing of your mind, in spite of flesh and blood, Earth and Hell, you shall prove what is that good and acceptable and perfect will of God. And so shall your persuasion be undeceiving; so shall your hopes be such as maketh not ashamed. The Desire as well as Design of  
Your Souls hearty Friend, STEPHEN SCANDRETT.   

AN ANTIDOTE AGAINST Quakerism.  

Concerning the Scriptures compared with the Light that is in every man, as to their being our Rule.  
BY a Rule, understand not an Artificial Rule; that Instrument by which Artificers are guided; but a Moral; that Instrument that God makes use of, to direct & bind us to our duty, that we directed by it, and obedient to it, may obtain God's favour, and be saved.  
By the Light in every man, understand, 1. Not the special saving Illumination of the Spirit of God, whereby we are able to discern effectually the Mysteries of the Cospel; for though the truly sanctified have this Light, Matth. 13.16. Blessed are your Eyes, for they see; yet not any in their unregenerate state, 1 Cor. 2 14 The Natural man receiveth not the things of the Spirit of God; for they are foolishness to him; neither can he know them, because they are spiritually difcerned. 2. Much less the Indwelling Spirit of God; 
P. 26. He consounds the Spirit & the light. making both one.  For though the truly sanctified, as before, have him dwelling in them, to help their Infirmities; to lead them into all truth: to quicken, comfort, strengthen, and cause them to walk in God's Statutes, 1 Cor. 3.16 Know ye not that ye are the Temples of God, and that the Spirit of God dwelleth in you? Yet the Spirit of God is not thus in every man. Judas v. 19 These are they who separate themselves, sensual, having not the Spirit. 3. Not the Light of the Gospel; as the Word is used. 2 Cor. 4.4. Lest the Light of the glorious Gospel of Christ should shine into their hearts. For the Gospel is not given to every man. Psal. 147.19. He showeth his word unto Jacob, his Statutes unto Israel; he bath not dealt so with any Nation: and as for his Judgements, they have not known them. And where the Gospel is given, all do not receive it into their hearts, that it should be within them. Acts 13.46. It was necessary the Word of God should first have been spoken unto you, but seeing ye put it from you, we turn to the Gentiles. 4. Not Christ, who is called the Light of the world. For Christ Personally is in Heaven. Acts 3.21. Whom the Heaven must receive till the times of Restitution of all things. Christ spiritually, or the Image of Christ, consisting in Knowledge. Righteousness and true Holiness, is only in the Regenerate: for in whom he thus is, to them he is a sure ground of hope of Glory. Col. 1.27. Christ in you the hope of Glory. But every man hath not a sure Ground to hope for Glory. All in whom Christ thus is, are approved of God. 2 Cor. 13 5. Christ is in you except ye be Reprobates or unapproved. Is every man approved of God? Again, Some are without Christ. Eph. 2.12, At that time ye were without Christ. The Body that is without the Soul, hath not the Soul in it: and he that is without Christ, hath not Christ in him. 5. But understand, that Principle of Knowledge that is indeed to be found in every man: For Christ lighteth every man that cometh into the world. This Principle therefore is in the disobedient, as well as the obedient. Ro. 1 18. The wrath of God is revealed against all unrighteousness of men, who hold the Truth in unrighteousness. Those that will not live the Truth, have however a principle in them whereby they know much of it; 'tis in the Heathen as well as the Christian; The Gentiles which have not the Law, do by nature the things contained in the Law. If they had not a principle whereby to know these things, how could they do them? It will render the whole world of ungodly men unexcusable at the last day; even those that have not the Scriptures, as well as those that have: For they cannot say but that they understood something of God's Will, which yet they have not practised. This Light (let men term it how they please) is nothing else but man's Reason: For since it is none of the four Lights first mentioned, let any tell what else can it be? Take away any of those Lights from within a man, he still hath Light, or a Principle of Knowledge remaining in him: But take away Reason, the remaining Light is gone. In this Controversy, this principle we call not Reason, so much as Light. Yet the Light that is in every man to prevent Mistakes.  
By Scripture understand not Paper, Ink or Letters; but the Truths and Will of God, as written in the Books of the Old and New Testament. The Terms opened, we come to the Business.  
The Essential difference between Us and the people called Quakers lies here. They hold, that the Light in every man is the Rule that directs to Heaven; that the Scripture therefore is to be embraced so far only as it agrees with this Light. We hold, That the Scripture is the Rule that directs to Heaven; that the Light within every man therefore is to be regarded so far only as it agrees with the Scripture. Now, though we both agree, that neither of these is wholly to be cast off; yet that men might see, which of them is to be embraced as the highest and safest Rule, which of them is to be rejected in competition with the other, I assert these things concerning the Scriptures: 1. That they are a full Rule. 2. That the Will of God laid down in them is the only Rule 3. That they are a Trying Rule. 4. A Binding Rule, and that in those things of which the Light in every man saith nothing. 5. An infallible Rule to Heaven. If these things be made good; and on the contrary, so much cannot be said for the Light in every man that it is a full Rule: that Gods Will as much as is revealed by it, is the only Rule, that it is a trying Rule, a binding Rule in those things in which the Scripture saith nothing, an infallible Rule and Guide to Heaven: than it will appear we have greater reason to cleave to Scripture than to the Light that is in every man, as the highest and safest Rule to Heaven. I assert, 1. The Scriptures are a full Rule: a Rule discovering all things necessary to Salvation: the whole Mind and Will of God concerning his Church's duty, according to which, if we sincerely endeavour to walk, 'tis impossible we should miss of Heaven. This Assertion they would have me prove in the second Dispute: Nay, said I, we will differ: first you shall grant it or deny it. Loath they were to grant; deny they could not: But being pressed to it, it was acknowledged, that the Scriptures are a full Rule. And so ought all men to acknowledge; for saith the Holy Ghost, Prov. 30 7. Add thou not unto his words, lest he reprove thee, and thou be found a Liar. There needs no addition to God's Words written to make them a full Rule to Salvation, 2 Tim. 3.16, 17. All Scripture is given by inspiration of God; that the man of God may be perfect, throughly furnished unto every good work If the Scriptures can direct God's Church and People to every good work, than there is not any duty they are bound to, not any good Work, but they are there directed to it, consequently they are a most full Rule unto Salvation. What good reason have all to cleave to this Rule? It cannot he denied, that they who walk by it, take the right way to Salvation, Rev. 1.3. Blessed is he that readeth and keepeth the words of the Prophecy of this Book.  
These men seeing their Cause wounded by this Acknowledgement, would fain lick themselves whole again by this Addition, p. 9 Though the Will of God laid down in Scripture be the Rule, & p. 27, the full Rule, yet this Will is that we should follow the Light within, and the Spirit of God, within, to guide us into all Truth. A. They speak impertinently here of the Spirit, which by the Scriptures, and not without, leads all the faithful into all Truth: The Spirit is one thing, the Light in every man, of which we now dispute, another. When they say 'tis God's will laid down in Scripture, that we follow the Light within. I ask, Do they mean that we follow the Light in every man as a full Rule? Then let them show, where doth the Scripture point at this Light as a full Rule. Do they mean, that we follow this Light, and go not against Reason and Conscience in those things which it is able to direct us, agreeing with the Scriptures, indeed amongst a thousand Commands in Scripture, this is one, Isa. 46 5, 6, 7, 8. God calls on those that would worship him by similitudes, to show themselves men, to act according to reason, which is able to tell them that nothing visible can represent God's Excellencies. I said before, that the Light in every man is not wholly to be cast off; nor do any of us say the voice of Conscience is to be slighted, but obeyed, so far as it speaks according to Scripture: this derogates nothing from the fullness of the Scripture. How would these miserable men unsay what they have said? Will they say that, that single Command of regarding the Light in every man in what it can speak according to Scripture, is of itself alone all the fullness of the Scripture? Alas, this were to say that there is nothing else in all the Scriptures, but that one single Command repeated over and over; for if there be a thousand more, and Exhortations and Reproofs, and Threats and Promises, and approved Examples, and Gospel-Discoveries, etc. they do all concur to the fullness of the Scripture. the Wound bleeds still: a fullness they have acknowledged to be in Scripture, and cannot go back. Whoever them give themselves up to walk according to Scripture rule, cannot miss of Heaven: whoever cast off the Scriptures either in whole or in part, cast off that rule that would fully guide them to Heaven, our Adversaries themselves being Judges.  
Obj. But G. W. objects, p. 27. You granted we have but part of the Scriptures  
Answ. Do these men fight with themselves? Would they prove the Scriptures no full rule, and yet acknowledge they are? Some Books the Prophets wrote are lost indeed, as the Book of Nathan the Prophet, and the Prophecy of Ahijah the Shilonite, and the Vision of Iddo the Seer, 2 Chron. 9.29. The Book of Themajah the Prophet, 2 Chron. 12.15. and others. Yet what was the Canon, and what God designed to be his Church's Rule in all future Ages, is entirely preserved, and shall be unto the end of the world, Matth. 5.18. Heaven and Earth shall pass, but one jot or one title shall in no wise pass from the Law (the Church's Rule) till all be fulfilled. 2 Pet. 1.19. We have a more sure Word of Prophecy, unto which ye do well to attend, as unto a Light that shineth in a dark place, until the Day (of Glory) dawn, and the Day star arise in your hearts; till having overcome, Rev. 2.26, 28. the Lord Christ be received into your hearts by Vision, as now by Faith. Thus we may see cause to rejoice in the Scriptures as a full Rule to Heaven, though many Writings of the Prophets are lost.  
Can this he said for the Light in every man, that it is also a full rule? Concerning it, I yield, that without the Scriptures this Light is able to discover something of God and his Mind and Will unto us. It can reveal that there is a God, that he is to be feared, loved, trusted in, worshipped, that his Name is to be reverenced, that some time is to be set apart for his worship; that Parents are to be honoured, Magistrates submitted to, Children provided for; that we are to love one another, not take away one another's Life unjustly; that we are to fly Adultery, Stealing, Cheating, Lying, to tender our Neighbour's good Name. These things have been found amongst Heathens, that enjoy not Scripture nor supernatural Revelation. And in these things, because the Light in every man speaks according to Scripture, we are to attend unto it. But ●. I deny that it can without the Scripture show to us our whole duty; or that without the Scripture it can show to any enough to save them. Yea, I deny that this Light can of itself, and without supernatural Revelation direct any to take one step towards Salvation. I shall first examine whether this Light can be proved a full Rule, then confirm what's here laid down.  
G. W. affirmed, The Light in every man to be a full Rule: And thus undertook to prove it:  
Arg. 1. If it he a spiritual Light, as wrought by the Spirit of God, then 'tis a full Rule: But I had acknowledged it thus a spiritual Light.  
Answ. I do still acknowledge that if its Denomination be taken from its Efficient, 'tis to be called spiritual; for 'tis the Spirit creates Reason in us. But 'tis improper to take a Denomination thence: Rather it should be taken from its End and Use, and then, because it reveals only Moral Duties, it would be properly termed Moral. But as to his Argument; I bid him prove his Consequence; he bogles, and could make no work of it. Then I bid the people mind what pure Argument he brought: As though one should say, If the stars were created by the Spirit of God, they are a full light, able to make it Day. The Scriptures are as the Sun, a full Light to guide us to Heaven: The Light in every man, but as a Star, no full Light to travel by.  
Arg. 2. If it convinceth of Sin. Righteousness and Judgement, then 'tis a full Rule: But so it doth.  
Answ. It convinceth not of Justifying Righteousness, viz. The active and passive Obedience of Christ; for it reveals not Christ at all.  
Rep. It doth reveal Christ. Proof 1. Rom. 2.14. If the Gentiles do by nature the things contained in the Law, than it reveals Christ.  
Answ. They may do things contained in the Law, and never know Christ. 'Tis not the Law, but the Gospel that reveals Christ.  
Proof 2. If the Grace of God that brings Salvation hath appeared to all men, and teacheth to look for the appearance of our Saviour, than it revealeth Christ.  
This Grace appears by the Gospel where it comes; and the Gospel teacheth to look for our Saviour's appearance. Prove that the Light in every man reveals this Grace, or teacheth to look for the appearance of Christ. He adds, Proof. 3. p. 29. The Light was given to believe in before they were Believers: Therefore it reveals Christ to Unbelievers.  
Answ. The Light which we are to believe in is Jesus Christ himself, and not that Principle of Knowledge that is in every man. And before we believe in Christ, even that we may believe in him, he is revealed to us by the Gospel, not by the Light that is in every man. Proof 4. Ibid. The Light shined in men's hearts before they did believe, to give them the knowledge of the Glory of God in the Face of Jesus Christ. Therefore it reveals Christ to all, even Unbelievers. Answ. Read the place, 2 Cor. 4.6. God who commanded the Light to shine out of Darkness, hath shined in our hearts, to give the light of the knowledge of the Glory of God in the face of Jesus Christ. A. 1. Mark, 'Tis not said (the Light) but (God) hath shined. 2. The true sense is, God by the Gospel propounding the Object, and by his Spirit enlightening the Eye, giveth and increaseth the saving knowledge of Christ in his chosen; and thus first they become Believers, and afterward more and more are strengthened in their Faith. And doth this prove that the Light in every man reveals Christ to all? to those that have not the Gospel? or that without the Gospel it reveals Christ to any? (hath shined into our hearts) Had not they the Gospel?  
Arg. 3. If the Light in every man be an increasing Light, p. 28. doth gradually lead men out of Darkness and Sin, as men take heed unto it, though it reveals not all things at once, then 'tis a full Rule: But 'tis an increasing Light; for 'tis said, To every one of us is given Grace according to the measure of the gift of Christ. Christ gives such a measure now; a greater afterwards. And, p. 29. The path of the Just is as the shining Light, that shineth more and more unto the perfect day.  
Answ. This Argument, though not so well managed in the Dispute, of any, had the greatest show of reason in it: But when it was Answered, that the Light in every man never grew up to make of itself, and without the Scriptures, any discovery of Christ, all was dashed presently. And there needs no more to be said now. For though the use of Reason grows in a Child, and now it reveals Stealing unlawful, then Lying etc. and these first dimly, then more clearly; yet never attaining of itself to reveal Christ, it must needs leave men in that dark state in which Damnation is unavoidable: The Gospel must deliver from this dark state. The Light in every man cannot do it. If it were possible this Light could lead out of all Sin whatever, unable to reveal Christ, it must needs still leave men in a state of Damnation. The Grace that indifferent measures is given to Believers enjoying the Gospel, as also the path of the Just who embrace Christ as revealed to them in the Gospel, these put men into the state of Salvation indeed; but they are one thing, the Light in every man another.  
Obj. It might be thus objected, If we obey what this Light can reveal according to the measure of it, God will accept us: For in every Nation he that worketh Righteousness is accepted of him. And what is not revealed doth not bind. p. 33. The Church of Corinth was not to make the Epistle of the Church of Rome their Rule.  
Answ. 1. Promulgation indeed is necessary to the Obligation of a Law; till therefore the Church of Corinth had knowledge of the Epistle to the Romans, they were not bound to make it their Rule: But after knowledge, they were bound. Therefore if we should obey this Light only, which in its highest measure cannot reveal Christ, we should not work Righteousness, that we might be accepted. For God having given us Scriptures, requires more of us than this Light reveals: And neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh by Love.  
Obj. p. 32. The Saints of old were according to their several attainments, to walk by the same Rule, and God would reveal to them, Ph. 3.16. Therefore this Light is a full Rule.  
Answ. 1. The Saints; what's that to every man? 2. They were to walk according to their several attainments: what they had got out of the Scriptures. By the same Rule, the Will of God laid down in the Scriptures, so far as they understood it. What's this to those that have not the Scriptures? What is it to the Light that is in every man?  
3. God would reveal more to the Saints. But where is any promise that God will reveal Christ to every Heathen that walks according to his Light, though he never enjoys the Scriptures or the Gospel? Much less, where hath God ever promised that he will immediately by his Spirit reveal savingly all necessary Truths to them who in comparison of a Light they have in common with the Heathen, despise the precious Scriptures? Christ is a Mystery made manifest by the Scriptures of the Prophets, Rom. 16.25, 26. But he that trusts to his own heart to make manifest Christ to him, is a Fool.  
Obj. P. 29. We have a more sure Word of Prophecy, unto which ye do well to take heed, till the Day dawn, and the Daystar arise in your hearts. Therefore by minding this Light within, by degrees it will reveal Christ to us. They draw not these Conclusions; but I am so far from hiding their strength, as they have done mine, that I had rather improve their Arguments to the utmost for them.  
Answ. 1. Prove that by the Dawning of the Day, or the Daystar arising in the Heart, is to be understood Christ's first appearance in Grace unto their Souls. Had not Christ thus appeared to them already? were they not Believers?  
2. Prove that by the Word of Prophecy is to be understood the Light in every man. Can this Light help every man to Prophesy? are all Prophets?  
3. The Word of Prophecy is the Scripture, in which are written the true Prophecies of God. Unto which we are to attend as long as we live on Earth; even till the Day of Glory dawn, and the Daystar, Christ Jesus, after that we have overcome, Rev. 2 26.28. ariseth in our hearts, taken in by Vision, as now by Faith.  
Arg. 4. If the Spirit guides Believers into all Truth, p. 28. then the Light of this Spirit within must needs be a sufficient (or full) Rule.  
Answ. 1. It is not said that the Light in every man guides into all truth.  
2. Nor is it said, that the Spirit guides every man, yea, or any man without the Scriptures, into all truth.  
3 The true sense is, That the Spirit speaking in the Scriptures, and enlightening the minds of Believers, shall lead them into all Truth's necessary to Salvation. 'Tis weak to argue, Believers who enjoy the Spirit speaking in the Scriptures, have a full Rule; therefore every man hath, even those that enjoy neither the Spirit nor the Scriptures, but are left to the mere Light that is in every man to guide them.  
Thus it may be seen, that neither in the Dispute, nor by the improvement of his Arguments then urged, nor by his Additional Arguments, hath G. W. made good his Assertion, that the Light in every man is a full Rule.  
I shall now (because I look on this point as the very Seat of the Controversy) lay down what I urged, and might have been urged to prove, That the Light in every man is not a full Rule; and consequently no Rule at all by itself to Salvation.  
Arg. 1. If God saw good that even in Innocency this Light which we bring with us into the world, should not be man's full and whole Rule, nor after to Moses, nor after to Christ's time, nor in Christ's time, nor in the Apostles days then there is little reason to fancy 'tis a full Rule now. But God saw good that even in Innocency this Light should not be our full and whole Rule; for to this he added a Brohibition of eating the Tree of Knowledge, to be parts of Adam's Rule; nor after to Moses; for they were to offer Sacrifices, and be Circumcised: Nor after to Christ; for the Ceremonial Law was part of their Rule: nor in Christ's time; for he observed the Ceremonial Law, and also submitted to Baptism: Nor in the Apostles days; for they upheld the Ordinance of Baptism and of the Supper: None of all which things could this Light of itself, and without supernatural Revelation, direct us to, as our Duty: and therefore neither may it be looked on now as our full or whole Rule.  
Obj. Touching Innocency, G. W. objected, Adam could discern by his Light within, he ought to abstain from that Fruit.  
Answ. After and by the positive prohibition he was able to know it. But it was asked him, Can he have discerned it by the mere Light he brought with him into the World without the positive Prohibition? He acknowledged, He could not. So, in the positive Institution of Christ, it was replied; G. W. if he would not shut his Eyes, might by the Light within him, understand, that the Celebration of Baptism and the Supper, is the Church's Duty; though without those Institutions promulged, no man with all his Light is able to find it out. Here let it be taken notice, that he granted in effect, the whole Argument: For he granted, that before the Prohibition came, his Light could not discover what was God's pleasure touching the Tree of Knowledge; and yet he yields, that God made abstinence from this Tree his Duty: which is the whole contended for, And if even in Innocency, Man's perfect Light must not be the whole of his Rule; but to vindicate his absolute Dominion, and to maintain his just Prerogative, would at his pleasure, impose duty on man, over and above what his Light within could show a reason for; what a miserable Mistake is it to imagine that now man's decayed Light should, by God's appointment, be the whole of that Rule we are to walk by? But though all was thus granted, and is very plain; yet troubled to see it go so ill with his Cause, he cavils, p. 30. much to this purpose; Was not God in Adam?  
A. God is one thing, Adam's Light another, created of God in him. God could reveal his pleasure as he did by the Prohibition; but Adam's Light, without that Prohibition, could not show Adam, what was God's Pleasure, as to this Tree; as himself hath acknowledged.  
He objects further, p. 30. mightily to the purpose The Scriptures were not Adam's Rule.  
A. Draw the Conclusion. Therefore Adam's Light, without the prohibition, could discern that it was God's pleasure he should not eat of the Tree of Knowledge. These things hang closely.  
Obj. Abraham, Enoch, had a Rule before the Scriptures were written: the Penmen also; directing them in writing.  
These Impertinencies seem to prove something, though nothing to the Point in hand. I therefore answer, 1. Though the Scriptures were not Adam's Rule, because than not written, yet to abstain from the Tree of Knowledge, was part of his Rule in Innocency: To believe in the Seed of the Woman for breaking of the Serpent's Head, was part of his Rule after the Fall; as also Sacrificing: Circumcision part of Abraham's Rule: All and every of which Duties, the Light in every man could by no means find out without Supernatural Revelation. God was pleased to reveal these Duties immediately to select persons, as Adam, Abraham; and from them, by Tradition and Preaching, to communicate them to his Church in following Generations. And thus it appears, that before the Scriptures were written, the Light in every man was not his full Rule; but Gods will supernaturally revealed, and conveyed to posterity by Tradition and Preaching part thereof. But now it pleased our Gracious God supernaturally to reveal his whole Will touching his Church's duty to the end of the World, unto particular men, moving them by his Spirit to write (which motion was their Rule for that Action) the same, and commanding others to transcribe Copies; that so our guidance to Heaven might safely be conveyed to posterity; not lost through neglect, nor forgotten through the slipperiness of his people's Memories; nor altered by relating it from mouth to mouth; nor corrupted by the Relation of it made sometimes by wicked men. So that, as before the Scriptures were written, God's Will made known partly by the Light in every man, partly by Supernatural Revelation, and conveyed to posterity by word of mouth, Tradition and Preaching, was the full Rule of the Church then living; so the same Will of God more clearly and brightly made known by Supernatural Revelation, and conveyed down to us most safely by the Holy Scriptures of the Prophets and others, is our full Rule, in which we are to triumph, as guiding us comfortably to Glory and Salvation.  
Obj. Touching the Ceremonial Law, he objects, p. 31. As for those Laws of Ceremonies and Shadows to the Jews, Salvation doth not depend upon them.  
Answ. This is much to the purpose: The Query is, whether those Laws were not part of their Rule before the death of Christ? and whether the Light in them, without the promulgation of those Laws. could discover them? Though our Salvation doth not depend on the Jewish Ceremonies, yet had not the neglect of them before Christ's death, been sin to a Jew? Had not the contempt of them then been the hazard of his Soul? Then it follows, that these Laws were part of their Rule, and that the Light within them, was not their full or whole Rule. The same is to be said for the Supper and Baptism in the Apostles days. These were part of the Church's duty, yet the Light within, without the help of Supernatural Revelation, or the Institution promulged could not discover it.  
Obj. p. 8. If the Light within doth not dictate Baptism nor the Supper, then if you Baptise, you do it not as lead thereto by the Light within.  
Answ. 1. Would these men prove that the Light within, without the help of Supernatural Revelation, can see Baptism and the Supper a Duty? Why then are they against it, rebelling against the Light within?  
2. By the help of Supernatural Revelation, even the Scriptures, our Reason can tell us, our Consciences can convince us of our duty herein. And we dare not shut our eyes against the Truth, lest we perish for ever. But were it not for Scriptures, our Light within could say nothing here. To conclude, Since something which the mere Light within could not reveal, hath been the Duty of God's people, from Adam in Innocency, to the Apostles days, it followeth that in all that time, the Light within was not their full Rule: And certainly that Rule that comes short of what the Church in the Apostles days went to Heaven by, cannot be a full Rule to us.  
Arg. 2. That which doth not reveal many duties which we are bound to perform, cannot be to us a full Rule, and safely bring us to Glory: A full Rule reveals all our duty, whatever God would have his Church do, and is pleasing to him. But this Light in every man doth not reveal many duties which we are bound to perform. We are bound to believe that the Father is God, the Son God, the Holy Ghost God, and that these three are one God: But these are high mysterious Truths, which without Supernatural Revelation, the Light in every man can no way discover. We are bound to believe the Resurrection of our Bodies, a fundamental Article of our Faith; but Reason cannot assure us of this: to seek for a new Birth; but mere Reason cannot apprehend this, nor the tendency of it, no more than whither the wind goeth: To pray that God's Kingdom might come, his Spirit might govern within us, and cause us to bring forth fruit; hearing the Word; But this is a Mystery, Mark. 4.11, 20. We are bound, not to have the least motion or inclination in our hearts to sin against God [Thou shalt not covet]. Consequently, to repent of any such Motion; fly to Christ's Blood for the pardon of it; but by the light within Paul had not known Lust, except the Law had said Thou shalt not covet. We are bound to believe and repent of our Fall in Adam, and consequently fly to Christ for recovery; but laying aside Scriptures, this light cannot reveal that Adam's eating the fruit of a Tree should be our Fall. We are bound to keep the first day of the week a Sabbath to the Lord, one day in seven we are enjoined in the fourth Commandment, the seventh from the Creation is not now the day, Col. 2.6. Let no man judge you in Meat or Drink, or in respect of a holy day, or the New Moon, or of the Sabbath days. It must then be one of the other six; and which doth the Scripture point out unto so much as the first? John was in the Spirit on the Lord's day. And the Disciples met on the first day of the week to break Bread. The bare light in every man cannot show this. We are bound to celebrate the Ordinance of Baptism: Go Baptise. The Ordinance of the Supper: Do this. By all this it appears this light cannot be a full Rule. As much duty as it can reveal, aught to be done: these things which it cannot reveal, ought not to be left undone. If we would safely get to Heaven, we must with Caleb. fully follow the Lord, obey him in all his Commandments, and not those only this Light reveals. Herod could do many things.  
Arg. 3. My chief Argument is this; That which reveals not Christ, cannot possibly be a full Rule, or by itself any Rule at all to Heaven. But the Light in every man, without Supernatural Revelation, can make no discovery of Christ. Therefore it cannot possibly be a full Rule, or by itself be any Rule at all that can guide any to Salvation. The Major I prove; That that reveals not Christ, can of itself be no Rule at all to Heaven. Two things will clear this.  
1. There is no Salvation but by Christ. God hath indeed exalted Christ to be a Prince and a Saviour, to give Repentance to Israel, and forgiveness of Sins: But there is not Salvation in any other. Acts 4 12. For there is none other Name under Heaven given among men whereby we must be saved. 1 Cor. 3.11. Other foundation can no man lay than that is laid, which is Jesus Christ. John 14.6 No man cometh unto the Father but by me. As there is but one God, so there is but one Mediator between God and Man, the Man Christ Jesus, 1 Tim. 2.5. They that are without Christ, are without God, without hope, Ephes. 2.12.  
2. There is no Interest in Christ without Knowledge and Faith in him. This is that which the promise of Christ and all his Benefits is made unto, Gal. 3 22. That the Promise by Faith of Jesus Christ might be given to them that believe. This is the Condition of the Promise of purchased Salvation, Mark 16.16. He that believeth shall be saved. How can any be supposed to obtain Interest in Christ, and Salvation purchased by him, that hath not the Qualifications to which Christ is promised, that comes not up to the Condition of the Promise? Again, whom God hath decreed to save, on them he doth infallibly bestow Faith and the Knowledge of Christ. Acts 13.48. As many as were ordained to eternal life believed. All that are to be saved, shall know Christ, Isa. 54.13. All thy Children shall be taught of God. That it is to know Christ, See John 6.45. They shall be all taught of God; every one therefore that hath heard and hath learned of the Father, cometh unto me. Further, This work he hath committed unto Christ to bestow the knowledge of himself on all that are to be saved, John 17.2, 3. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is Life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. Those that are given to Christ, are all to be saved. Eternal Life is to be given to them all: and since this is eternal Life to know Christ, it follows that the knowledge of Christ is to be given to them every one. And this follows too, to whomsoever the knowledge of Christ is never given, to them eternal life is never given.  
The Minor I prove; That the Light in every man reveals not Christ. Had not God said, Gen. 3.15. I will put enmity between thee and the Woman, and between thy seed and her seed; it shall bruise thy Head. How could Adam with all the Light that was left him after the Fall, ever have understood, that it was the Gracious Design of God to save lost man by a Saviour, the Seed of the Woman? 1 Cor. 2.11. What man knoweth the things of a man, save the Spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Hence it is that the whole Doctrine of Jesus Christ in Scripture is called a Mystery, 1 Tim. 3.16. And without Controversy great is the Mystery of Godliness, God was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up to Glory. Christ's Love to his Church is a Mystery, Eph. 5.31, 32. For this cause shall a man leave his Father and his Mother, and shall be joined unto his Wife, and they two shall be one flesh. This is a great Mystery, but I speak concerning Christ and the Church. Every Truth that bears any relation to Christ, is a Mystery, precious, but secret, hid in God, that which the Light every man hath that comes into the world, could never find out, were it not for Supernatural Revelation. Yea, the very Angels of God, who greatly excel us in knowledge; the Church being supernaturally taught of God, have from it received Light to understand this Mystery, Eph. 3.9, 10. To make all men see what is the Fellowship of the Mystery which from the beginning of the world hath been hid in God: To the intent that now unto the Principalities and Powers in Heavenly places might be known by the Church the manifold wisdom of God. The Light of every man cannot possibly give the knowledge of Christ: Only Christ himself can do this, Luke 10.22. No man knoweth who is the Son but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him. Where therefore the Gospel comes not (for Christ reveals himself by the Gospel) for all the Light men brought with them into the World, they have been there utterly destitute of all knowledge of Christ, Isa. 55.5. Thou shalt call a Nation that thou knowest not, and Nations that know not thee, shall run unto thee. Yea, Christ hath not been so much as named amongst them, Rom. 15.20. I have strived to preach the Gospel, not where Christ was named.  
Obj. G. W. in a Book styled, The Light and Life of Christ within, would prove, That this Light can reveal Christ, p. 46. because it can reveal God. And Christ is God. If it be told him, that Christ is not our Saviour considered merely. as God, but as God-man, that hath suffered for us: he objects, John 8.58. Before Abraham was I am. John 17.5. Glorify thou me with the Glory I had with thee before the world was. He was before he took our Nature, and was he not a Saviour then  
A. Let it be considered how Christ is our Saviour. He is our Saviour by purchasing Forgiveness and Salvation for us by his Blood; and he is our Saviour by applying that purchase to us. This purchase is the Groundwork of our Salvation: Had there been no purchase, there had been no application of the things purchased. Before Abraham was, Christ was our Saviour as God, who was to become man, and shed his Blood for us, to purchase our Pardon and Salvation; and so he applied to us what he was to purchase. Now he is our Saviour as God-man, that hath already purchased our pardon and Salvation, by shedding his Blood for us. To prove that he is our Saviour considered merely as God, is to prove, that he saves us, though he never did, nor ever was to take our Nature upon him, and shed his Blood for us. Truly had he never been desigued to this, he had not been our Saviour any more than he is the Saviour of the Fallen Angels, whose Nature he was not to take on him. Those therefore who before Abraham was, knew not Christ, as he was to be the Seed of the Woman, knew him not as the Saviour: And so now, those that know not Christ as God in our Nature, who by his death hath purchased forgiveness and salvation for us, know him not as our Saviour.  
Obj. He objects further, John 6.41. I am the Bread which came down from Heaven. Eph. 4.10. He that descended, is the same that ascended.  
Ans. Doth this prove that Christ is not our Saviour as God-man, purchasing forgiveness for us, suffering in our stead; but as God only? This rather confirms the contrary. For this was his main end in coming down from Heaven, that he might take our nature on him, and by dying purchase forgiveness for us, that having finished this work, he might ascend again. This proves him our Saviour as God-man.  
Obj. p. 70. His Divine Nature hath given us all things that pertain to Life and Godliness, 2 Pet. 1.3. To which may be added Isa. 45.15. O God of Israel the Saviour. These Scriptures prove him a Saviour as God.  
A. As his Manhood concurs with his God head in applying his purchase to us, Rom. 5.10. We shall be saved by his Life. Chap. 4.24. He was raised again for our Justification. Chap 8. 34. He lives for ever to make intercession for us. So his Godhead concurs with his Man hood in applying his purchase to us; and thus his Divine Power gives us all things that pertain to Life and Godliness. But this hath nothing in it to prove, that considered merely as God, he is our Saviour; and that he never as God man, purchased Salvation for us, or that he applies salvation to us without any respect to his purchase; or that his manhood doth not at all concur in applying salvation to us; God is our Saviour, but in saving us he give us nothing but what is purchased. Let it be remembered, that since Christ as God-man did purchase our salvation, and still his Manhood concurs with his Godhead in applying it, Christ as God man is our Saviour, and not as God only. And to deny that Christ is our Saviour as God-man, is to contradict all promises and Prophecies concerning Christ as the Son of Man, the Seed of the Woman, the seed of Abraham, of David, that a bone of him shall not be broken, that he should be a man of sorrows. In the old Testament. And to contradict the whole History of the New; and indeed the whole Gospel of Christ. What saith he of himself? Rev. 22.16. I am the Root and Offspring of David. As God the Root, as man the Offspring. And what was his main design in taking our nature? Mind that Scripture, Matt. 26.28. This is my blood of the new Testament which is shed for many for the remission of sins. His design was, by dying for us to purchase our pardon and consequently salvation. Act. 20.28. God purchased the Church by his blood. This never could be, excluding his manhood. As God man than he is our Saviour.  
It follows, If the light in every man can of itself Reveal christ as our Saviour; than it must without the help of supernatural Revelation, discover that the Son of God took our Nature on him; that he did die for us; that he did purchase forgiveness and salvation for us by his death. If it cannot Reveal these things it cannot reveal our Saviour; for by these things he is our Saviour. Let me a new propound my Argument. That that Reveals not Christ as God-man, that hath died for us, to purchase our forgiveness; cannot be a full Rule, cannot guide us to salvation. But this Light cannot so Reveal him. I prove the Major by that Scripture. John 6.53. Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you; Except by a lively Contemplation of your humane nature assumed into one person with my divine Nature, faith in God's mercy springs, and is daily nourished and strengthened and quickened in you. Your souls are not sanctified, not reconciled to God and his ways, you have no heart to serve God in sincerity, so as to be accepted of God and to live with him in Eternity! You are dead in your sins: If life Eternal be to know him as Jesus Christ whom the Father sent, John. 17.3. Than not to know him as Jesus Christ whom the Father hath sent, is to be deprived of Eternal life. The Jews therefore though they trust in a promised Messiah, yet not looking on him as already sent, they perish. God hath now set him forth to be a propitiation through faith in his Blood, Rom. 3.25. If we have have not faith in his blood then there is but little hope to have God's wrath turned away from us. But the light in every Man, as hath been shown, cannot of itself reveal Christ at all, much less thus reveal him. We have a Maxim in Philosophy, nile fit in intellectu quod non fuit prius in sensu. All our knowledge comes in by our senses. And it holds good here, for as we in this age, could never have known that there was such a man as Alexander the great, were it not that we read and hear of him; so by the bare light in every man never could we attain to know that Christ was born, that he lived a sinless life, that he suffered death; suffered for our sins, by the appointment of the Father; and thereby obtained Eternal Redemption for us; and that he risen the third day, and is now removed up into glory. God doth not ordinarlly give us this knowledge any other way but by our senses, Rom. 10.17. Faith comes by hearing, vers. 14. How shall they believe in him of whom they have not heard, This knowledge than comes not from our light within, but from our light without, viz. the Gospel, read or preached to us. The Conclusion, 1 hope, is now evident that this light in every man is no full Rule; nor by itself, is it any Rule at all to Heaven.  
Object. G. W. Divinity of Christ, p. 41. Then all the Gentiles that have not the Gospel preached to them perish.  
Answ. 1. The Scriptures Reveals but one way of Salvation for the Jew, and for the Gentile or Heathen, and that his knowledge of, and faith in Christ, Rom. 3.30. Seeing it is one God shall justify the Circumcision by Faith, and the Uncircumcision through Faith, Gal. 3.8. The Scripture foreseeing that God would justify the Heathen through Faith Preached before the Gospel unto Abraham. 2. Therefore where God designs the saving of any among the Gentiles, he doth bring them to the knowledge of Christ, and works faith in them; and this ordinarily by the Gospel which the word of Faith, Ro. 15.12. There shall be a Root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. 3. Therefore, where the Gospel is not given, generally they perish. Where no Vision is the people perish.  
Object. Divination of Christ. p. 40. This lays the blame upon God that they are not saved.  
Answ. Methinks Men should dread to oppose so clear a truth by so desperate a deduction, lest God condemn them for Blasphemers of his Majesty at the last day. A fallen creature without a Saviour cannot be saved, now is the blame to be laid on God that Devils are not saved, because God provided not a Saviour for them? What a wicked and hellish Position is this, (if God gives not every sinner what is necessary to Salvation, the blame is to be laid on God that he is not saved?) Without Regeneration no man can be saved; is the blame of every damned man's perdition to be laid on God, because he did not Regenerate him? Is God thus a debtor to sinners? Who hath first given to him? By sin all mankind hath forfeited salvation, God was not bound to provide for us a Saviour, any more than for the fallen Angels; therefore it cannot be he should be bound to give the Gospel to every one of us, though without this we ordinarily perish. The Gospel is Gods own, and may he not without blame do what he will with his own? give it to whom he please? and deny it to whom he please? Have not all men by sin deserved to be deprived of it, though some men more than others? If then we have it, let us humbly adore God's grace vouchsafeing favour above desert: If others go without; Let us commiserate and pray for them, let us tremble at God's wrath, through which their Land is darkened; let us justify the most holy God, not dealing worse with them than they have deserved: Though, as hath been manifested without the Gospel, the light in every man give not the least knowledge of our Saviour; and so cannot of itself giude us one step towards Salvation. For no obedience is any step in the way to Heaven, till it flows from faith in Christ's blood for Pardon and Reconciliation.  
2. I come now to my second Assertion, to set forth the Scriptures worthiness to be embraced as the chief and highest Rule. 'Tis this, That the will of God laid down in the Scriptures is our only Rule to Heaven and Salvation. I demanded of G. W. an Affirmation or denial, but could have neither. I read his promise to him and to all the people, and urged him to affirm or deny, but still he refused. The writings abstractively, saith he, that is the Ink and letters drawn upon the Paper, are not the only Rule, When my Assertion was, The will of God laid down in Scripture, is the only Rule to Salvation. This I pressed him still to deny or affirm He would not, nor would he many others times signify his affirmation or denial to my Questions propounded, though he had made an agreement with me in Writing to do it; not being as good as his word, and making himself so often guilty of falsehood. The Lord give him to see the evil of it. When I saw I could get nothing out of him, I challenged him to deny his Assertion if he durst. He still stood off. Then I challenged all the rest on the stage there, one by one, pointing to them singly, to deny it if they durst. All mute. At length Robert Ludgater, Granted that the will of God revealed in Scripture is the only Rule. And thus in effect it is acknowledged that they only are in the way to Heaven who walk according to Gods will revealed in Scripture. And there is good reason for his grant. For if the Scriptures be a full Rule, revealing all; Gods will laid down there must needs be the only Rule. What can be more than all? No other Doctrine to be Preached, 1 Tim. 1.1.3. None are to be wise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above what is written, 1 Cor. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By many parcels God spoke in times past; in these last days by his Son, H●b. 1.1. In regard God's speaking to us by his Son is opposed to his speaking to us by many parcels or parts, it follows that by his Son he hath spoken to us his whole Will; so that now we are not to expect any parcel or part more to be revealed to the end of the World, to guide and bind his Church. Yea, they are to be accursed that preach any other way to Salvation, than what is written Gal. 1.8. Though we or an Angel from Heaven preach any Gospel unto you, than that which we have preached unto you, let him be accursed. The Gospel that Paul preached is written in the Seriptures.  
After this Grant, one might wonder to see what they writ, Glory of Christ's Light within, p. 10. Without spiritual illumination of the Understanding, the Scriptures cannot be understood; therefore this spiritual Light in the Understanding is a Rule to know the Scriptures by.  
Answ. It seems after a Grant that Gods Will laid down in Scripture is the only Rule, they bethink themselves of another. But a Rule is one thing, clearness in the eye to see the Rule another, Gods Will laid down in the Scripture is the Rule to Heaven; Spiritual Illumination, the clearness of our Understanding to see the Rule.  
Obj. ibid. Presbyterian Ministry put false interpretations and glosses upon Scripture.  
Answ. A Calumny: The day will reveal who do this. At present it sufficeth that 'tis granted tacitly, that Gods Will leading to Heaven is laid down in Scripture, expressly, that Gods Will laid down in Scripture is the only Rule to Glory: For hence it follows, that he only is in the way to salvation, that walks according to Gods Will laid down in Scripture.  
Can so much be said for the Light that is in every man? that the Will of God revealed by it, is the only Rule that guides to Heaven. They would not in the Dispute affirm this. Yet something R. Ludgater did say, viz. That the Light within did discover that which is the only Rule. To which it was answered, that the enlightened Understanding of Believers did indeed in Scriptures discover God's Will, which is the only Rule to salvation. But it was asked, Is the Will of God as much of it as is revealed by the bare Light in every man without the help of Scripture, the only Rule to Heaven? To which R. L. answered No. So that here is an acknowledgement that Gods Will, as much of it as is discovered by the Light in every man, is not the only Rule to Heaven. Hence it follows; 

1. That the Light in every man by itself, or so much only of Gods Will as this Light by itself can discover, is no Rule at all to Heaven; for there is but one way thither.  
2. That they who teach men to attend to, and walk by that Light only, which they brought with them into the world, do direct them out of the way to Salvation.  
3. That Gods Will revealed barely by this Light, and Gods will revealed by the Scriptures are not every way the same; because his will revealed in Scripture is the only Rule: revealed by this Light 'tis not, according to confession: They thus differ, that the Scripture reveals much more than this Light, and that in points necessary to Salvation.  
4. That the Scriptures are not to be rejected; but we are bound to believe and obey them, in those things they discover over and above what this Light can of itself discover.  
5. That those who will make this Light that every man hath, their only Rule, rejecting of Scripture in those things this light cannot discover, are out of the way to glory and Salvation, are miserable and to be pitied.    
3 I assert, the Scriptures are an Infallible Rule to heaven. To clear things.  

1. By the Scriptures, understand the Scriptures taken in their right sense. This caution might seem needless for the words of Scripture taken in a wrong sense, are not Scripture so much as our own fancy; but 'tis to prevent mistakes.  
2. This Light in every man cannot of itself help any, spiritually to understand the sense of the Scriptures, p. 17. l. 3. saith he, an unconverted man cannot understand the Scriptures. I over look the censure there.  
3. This Light doth not always find out the true sense of Scripture, 'tis ordinary for men to found their contrary opinions on the Scripture. Paul p. 17. l. 5. enjoying Scripture, but for all this, Light missing the sense, persecutes the Saints.  
4. Yet this Light may possibly stumble upon the true sense of Scripture in all points necessary to Salvation; the Scripture is perspicuous in these: and many destitute of the special Illumination of the spirit and all saving grace, have been Orthodox in these points.  
5. The Spirit of God doth by a common operation help men to understand the true sense of Scripture; hence the ungodly amongst us believe those truths, which Turks and Jews, p. 16. l. 3. Will not be convinced of.  
6. The Spirit of God by a special operation helps the Saints spiritually to apprehend the true sense of Scripture. p. 15. The Inspiration of the Almighty giveth understand. And this in all points necessary to Salvation. The spirit saith Christ shall lead you into all Truth. The duty of all, is to look up to God by prayer for his spirit in a right manner to understand the Scriptures.   
1. They are in themselves, an infallible Rule. That is, 1. A Rule that cannot deceive us. 2. A Rule which if we practise, in all it requires of us, we cannot possibly miss of Salvation. Three things necessarily concur to make a Rule thus Infallible. 1. It must reveal truth, for this only leads to heaven. 2. It must reveal nothing but truth, it must be incapable of revealing any error instead of truth, otherwise it may possibly deceive us, and we miss of heaven. 3. It must reveal the whole truth, at least all necessary to salvation; otherwise following it we may come short of Heaven.  
That the Scriptures are in themselves an Infallible Rule. I proved in the first dispute (for there I then began.) 2 Tim. 3.16, 17. All Scripture is given by Inspiration of God, and is profitable for doctrine, etc. that the man of God might be perfect, throughly furnished to every good work. He fled from the argument by a rambling discourse, but neither then, nor since in his book hath he answered it. Let the judicious read, p. 15. The proof here is clear: For, that reveals Truth to us, nothing but Truth, all Truth necessary to salvation, must needs be in itself an Infallible Rule to heaven. But the Scriptures reveal Truth; given by divine Inspiration: Nothing but Truth, all Scripture is given; no part given by the suggestion of Satan; nothing dictated by a principle of darkness: Psal. 12.6 The words of the Lord are pure words. All Truth, able to furnish to every good work. Therefore an Infallible Rule in themselves.  
2. They are an Infallible Rule to us. That is, we can be sure; or good and undeceiving grounds, that all dictates and directions out of the Scripture are from God, and sufficient to guide us to salvation. The Miracles of the Penmen, the Efficacy of the word working so good a change, on so many in all ages; The Innate Characters of divine Authority stamped on the word, as the Holiness, Majesty, Sublimity, and Truth of Prophecy; suffice abundantly to satisfy our hearts, they are from God; all from God. And satisfied in this; their own Testimony, their excelling fullness, compared with any other Rule what ever, and the Consolation of our Spirits upon our Universal and sincere obedience to God speaking in them, give us sweet assurance that they are a sufficient guide to Salvation. From one of the Characters mentioned, the Truth of Prophecy; the Apostle Peter hath full assurance that the Scriptures are a most safe Rule to walk by, 2 Pet. 1.19. Nevertheless we have a more sure word of Prophecy, whereunto ye do well that ye take beed.  
Can so much be said for the dictates and directions of every man's heart? That they are an Infallible Rule to us? That as men may be sure, that all directions out of the Scriptures are from God, so they can be sure, on good & undeceiving grounds, that all directions out of their hearts are from God. It will be said, the comparison is not rightly stated, it should be, so all directions of the Light in every man are from God. To this I answer, So far as men make the Light within their Rule, they have nothing to walk by, but dictates or counsels out of their own hearts. Let but the Question then be stated, as that it might meet with the concerns of men as to their practice, and it must be thus: I shall not therefore alter the stating of this Question, though in the handling of it, I shall not wave that Query, whether all directions of the Light be infallibly from God?  
1. Can it be said that out of our hearts we are sure, proceed not dictate or direction from darkness or error within, as we are sure no directions out of scripture proceed from any such principle? Not only in the Unregenerate is there darkness (ye were sometimes darkness) but in the Regenerate also: The word of Prophecy shines in the hearts of believers, yet it shines there in a dark place, 2 Pet. 1.1, 19 compared. And this darkness abides whilst on earth, 1 Cor. 13.12. Now we see in a Glass darkly. That (Now) is whilst on Earth. 1. Because opposed to (Then) which is after this Life is ended. 2. Because it is as long as Faith, Hope, and Charity abideth, vers. 13. And (Now) abideth, Faith, etc. and that is whilst we live on Earth, darkness and error within will be prompting amiss.  
Have all Men that know the Scriptures as much reason to say, we are sure no iuward Counsel that we have, proceeds from the suggestion of Satan; as to say no Scripture-Counsel is suggested by him? Within men are to be found many evil motions from Satan, 1 John 4.1. Try the spirits, for many false Prophets are gone out into the World. The Devil is a busy Agent; He filled the heart of Ananias and Saphira to lie to the Holy Ghost. He put it into the heart of Judas to betray his Master.  
Obj. These were unconverted.  
Answ. Are all Converts free from his Temptations? Remember the Devil had access to Adam, even in Innocency; to Peter: And why are Saints bid resist him, steadfast in the Faith? And to put on the whole Armour of God? It is now impossible for men to go astray, walking after the Counsels, they find within, as it is impossible to go astray walking after the Counsels that are found in Scripture? Eccles. 11.9. Rejoice O young Man in thy youth, and walk in the ways of thy bear't and in the sight of thine eyes; but know, that for all these things God will bring thee to Judgement. If a man saith, I shall have peace though I walk after the imagination of mine own heart; the Lord will not spare, but then the anger of the Lord and his jealousy shall smoak against that man. Can this please God, that every man should do what is right in his own eyes?  
3. Can it be said that the Light in every man dictates in his heart the whole Truth, as much as is necessary to salvation? What though it should be able infallibly to tells us, that we ought not to commit murder, or adultery, and direct us in some other few moral duties? Yet as long as it cannot infallibly, reveal all Truth necessary to salvation (for as hath been shown, 'tis no full Rule) it cannot possibly be an infallible Rule to heaven.  
4. Can it be said that every man hath an infallible Spirit of discerning the Counsels of this Light within him; from the Counsels of darkness, sin and error within him, and of Satan that hath access to him? If every man had such a spirit, yet were not this Light to be preferred, because it reveals but few truths in comparison of the Scriptures. But the unconverted have not. p. 16. Paul mistaken was unconverted. And saith our Saviour, They that kill you shall think they do God service. They find no counsel in Scripture putting them upon this; therefore they must find it in their own hearts: 'Tis the Counsel of darkness and error, yet taken for the Counsel of their Light; for they approve it and think it to be from God. They are not therefore infallibly guided in judging the counsels of their hearts. Nor have the converted this infallible spirit of discerning the dictates of Light within, from the dictates of Darkness. The young Prophet could not discern when the old one counselled in the name of the Lord to come back and eat Bread, 1 King. 1.18. David thought he should please God by bringing up the Ark though in a Cart: 'Twas by the Counsel of his own heart, not of the Scriptures. Nathan thought David might build God a Temple, 2 Sam. 7.2, 3. Since no man hath an infallible Spirit of discerning between the Counsels of Light and Darkness in the heart, how can men say of every motion in their hearts, I am as sure this is, and this is not from God, as they can say of all the Counsels in the Scripture, I am sure these are from God? When men have their right sense of what is counselled in their hearts they may possibly take Error for Truth; When they have the right sense of what is counselled in Scripture, they cannot. We need no infallible Spirit to help to discern the Counsels of Light and Darkness in Scripture; for all there comes from God. To make the Counsels of the Scripture our Rule is safe. To make the Counsels of our hearts, dangerous. 'Tis the way to be led into a thousand errors. A deceived heart hath turned them aside.  
5. May it not be possible for the Light in every man to dictate some error for Truth, at least through our fault, forcing it to speak when it should be silent?  
Obj. It might be objected, that I confessed it to be a Light wrought by the spirit of God in every man and how possibly can a Light of the Spirit of God direct amiss?  
Answ. 1. The Spirit the Creator, who speaks in the Scripture cannot possibly fall from his goodness, and dictate Error. But things created are in their nature mutable; may fall from their goodness, and dictate Error; as is to be seen in many of the Angels, and in our first Parents. Consider Evahs' Judgement which was wrought by the Spirit of God, Gen. 3.6. The Woman saw that the Tree was to be desired to make one wise, (She saw) 'twas an act of her Judgement or that power of judging, which the spirit of God had, in perfection, created in her. (She saw that the Tree was to be desired) 'twas false, She erred. Here you see what the Spirit of God reveals is mutable and falls from its goodness, and so dictates Error. And if Evahs' Judgement failed her, may not our power of judging what is God's will, what not, call it Light or what you will; fail us, though created by the spirit of God?  
2. This Light that God's spirit hath created in us, is now placed there where it meets with much Darkness and Vice to corrupt it: But a corrupt Judge will pass a wrong sentence.  
3. Paul persecuting the Church acted according to his conscience, Act. 26.9. I verily thought with myself that I ought to do many things contrary to the name of Jesus of Nazareth. The Scripture sets forth Conscience by thoughts, Ro. 2.15. Their Conscience bearing witness, and their thoughts mean while accusing or excusing one another. Therefore Paul's Conscience put him on to persecute. The great Query is whether Paul's Conscience did act according to Paul's Light, or against his Light, or according to his Darkness only, his Light standing Neuter. Not against his Light; for Paul not having studied the Scriptures sufficiently concerning Christ; not having attended to the Doctrine of Christ, preached by his Disciples, was not informed concerning Christ; the light he brought with him into the world, unable to reveal that there should be a Christ, much less that this Jesus of Nazareth is he; he therefore had no Light concerning Jesus of Nazareth for his Conscience to act against, & further, though a man may act against his own light, yet a man's Conscience never acts against his Light: Hence is it, that when a man acts against his Light, he acts against his Conscience also; this ever siding with his Light. If it should be said Paul's Conscience acted according to his darkness only, his Light standing Neuter; I ask, what Light was that that stood Neuter? Any Light able then to reveal Jesus of Nazareth to be the Christ? Since he had no such Light, no such Light could stand Neuter. Let it be considered, God sets up Conscience in man to act according to the best present Light in him. This cannot be denied. Hence, when Conscience hath not satisfying light to act by, it is doubtful, and refuseth to encourage to act: when it hath light discovering such an action contrary to Gods Will, it restrains from doing it; if it be done, it accuseth, condemneth: When it hath light representing such an action pleasing to God, it puts on to do it, excuseth, approveth a man for doing it. And doth it with any confidence encourage to do a thing, unless a man's best present light be positively for it. Since Paul's Conscience did positively put him on to persecute the Church, and this with all confidence (I thought verily) I conclude Paul's Light stood not Neuter; but his present Light, his best present light, all his best present light was positively for persecuting the Church of Christ. Now judge whether this light within may not dictate Sin for Duty, Error for Truth.  
4. It is possible for darkness to prompt Error in stead of Truth: But this Light which the Spirit of God hath created in every man is darkness: Therefore it is possible, nay very easy, for this Light to prompt Error, and hard in some cases to do otherwise. That it is darkness I prove, Matth. 6.23. If thine Eye be evil, thy whole Body is full of darkness. Some people's eyes are evil, and if their whole bodies be full of darkness, it follows, that there no true Light at all in them; the Light that is, is real darkness. It therefore is added, If the Light that is in thee be darkness, how great is that darkness? Luke 11.35. Take heed that the Light, which is in thee be not darkness. If there were no danger that a man's Light should be darkness, what room were there for this warning; It is therefore vudeniable that there is a Light in man which is but darkness. And I ask, what Light is that? Not Christ himself in the Saints; not his holy Spirit that dwelleth in them; not the Light of the Gospel taken in by Faith; not the special illumination of the Holy Ghost. Tell us then, what Light can it be, but the Light we brought with us into the world; the Light that is in every man? He that hath no more but this Light, is all Darkness; Therefore it is said, Eph. 5, 8. Ye were sometimes Darkness: All darkness: Ye had then not one Drachm of Light in you: the Light you had, was but Darkness.  
Q. But how can this be? If it be Light, 'tis Light; how can it be, and not be the same thing?  
Ans. It can of itself without Scripture, teach Moral Duties; that God is to be worshipped, Parents obeyed, etc. as hath been hinted often; and in this respect 'tis Light. But it cannot reveal Christ of itself. When he is revealed by the Scriptures and preaching of the Gospel, it cannot discern him, nor any other spiritual Mystery of the Gospel, for they are spiritually discerned, the Natural man with all his Light cannot reach to this. And in these two respects 'tis mere darkness; no more able to guide a man to Salvation than darkness itself.  
Obj. We may not put Light for Darkness.  
Ans. When Christ evidently hints, the Light within may be darkness, must he be thus reproved, You may not put Light for Darkness? That which in respect of Morals is Light, he calls Light; and the same, being in respect of Spirituals, real Darkness, he properly calls it so. He doth not therefore put Light for Darkness: And G. W. himself acknowledgeth, Diu. of Christ, in Answer to Mr. Dawson, p. 42. That the Natural man bathe not power to discern spiritual things. Is not his Light darkness then? What he adds, yet he hath a power to receive them; is very odd: For how do men receive spiritual things into their Souls, but first by discerning them, then approving and embracing them? His Reason is miserable; for after Conversion, he doth, saith he, receive them. He might as well have said, the Unconverted hath power to receive spiritual things; for after Conversion he doth discern them. 'Tis as if he should have said, When Samson was an Infant he had power to carry the Gates of a City up the Hill; for when he was a man he did it. In Conversion we receive a new Light, and a new Heart, which is a new power to receive spiritual things.  
This Light that is wrought in us by the Spirit of God, when put upon it, to direct us how to obtain Pardon and Justification, bids us seek it by the works of the Law, never pointing to Christ: therefore, at least being forced to speak through our fault, where it should be silent, as being unable to direct herein, it both can and doth misguide. It will be yielded in terms I think, that there is no Pardon or Justification without Faith in Christ. And it hath been proved, that this light of itself cannot speak one Syllable of Christ, therefore it cannot tell us how to obtain Pardon and Justification. If then we will force it to speak in this point, it must needs speak Falsehood, if any thing. See it thus directing, Rom. 2.13, 14. The doers of the Law shall be justified; for when the Gintiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law to themselves. The Apostle lays down the way of Justification by the Law of works. [The Doers of the Law shall be justified] He proves it; for the Light of Nature puts the Gentiles upon doing of the works of the Law, that they may be justified; having no knowledge of the Law of Grace, which direct to Christ by Faith for Justification, they walk by the Law of works; which is no way to Heaven for a fallen Creature. The like we may see in several of the Israelites, Rom. 9.32. They sought for Righteousness, not by Faith, but by the works of the Law. And that the Light within them, did put them upon this, we may see chap. 10.2. I bear them Record that they have a zeal of God. This they did then in a zeal for God, designing his Glory, and to do his will. But never doth a man any thing in zeal to God's glory, but when his Reason, his Judgement, his Conscience, his best Understanding, the best Light he hath, puts him on: And that this is not the way to obtain Justification, is evident, chap. 9.32. The works of the Law are called a stumbling Stone. It is a truth indeed that the Doers of the Law shall be justified: but no man can possibly be a Doer. He that hath once, in thought, word or deed, in all his life broken the Law, is not a Doer of the Law, but a Transgressor; therefore this is no way for our Justification, because in our hearts are motions of darkness and error; because Satan hath access to insinuate evil into us; because the Light we brought into the world doth not reveal all necessary Truths; because we have not an infallible Spirit to discern these few Truths it doth reveal, from Errors suggested in our hearts; and because 'tis possible for this very light itself to suggest error, we are not sure upon good grounds that all Counsels out of our hearts are from God; as werare sure all Counsels out of the Scriptures are from God. No can we so safely walk after Counsels out of our own hearts (for the Counsels of the light within come out of our own hearts) as we can safely walk after Counsels out of the Scripture. These are infallible to us, the other not.  
Before I end, I must answer what he brings to prove this Light an infallible Rule.  
Arg. 1. p. 17. l. ult. Christ. bids us believe in the Light. He would not have us believe in that that might deceive us.  
Answ. John 12.36. Whilst ye have the Light, believe in the Light. The words intimate they were like to lose the Light, according to the Threat, Matth. 21.43: The Kingdom of God shall be taken from you. The true sense here, is, Whilst ye have the Gospel, believe in me the Light of the world. 'Tis not, Believe in the Light you brought with you into the World. Nor was this to be taken from them. Not believing in Christ, they were to carry this to Hell with them to torment them for their Sin.  
Arg. 2. The Scripture is not to be preferred before the Spirit. p. 13. The Spirit is greater than the Scripture. p. 17. And you did acknowledge the Spirit revealed as certainly the mind of God as the Scripture, ib.  
Ans. 1. This is nothing to the point; the Light in every man, one thing, the Spirit another.  
Ans. 2. Though the Counsels of God's Spirit in Believers hearts be in themselves, as certainly the Truths of God (and the Spirit is not to be quenched) as are his Counsels in the Scriptures; for he can never lie: Yet are they not to Believers so certainly the Truths of God. Believers are not at all times so readily certain, they are indeed the Counsels of the Spirit, as they are that the Scriptures are. We have a more sure word of Prophecy. More sure than what? Not only than the Counsels we find in our hearts, not only than the Counsels of the Light within us; but more sure than the direction or Voice of God himself speaking to us, immediately, or not by the Scriptures, 2 Pet. 1.17. There came a voice to him from the excellent Glory, This is my Beloved Son. v. 18. This Voice we heard. v. 19 We have also a more sure Word of Prophecy. The Scriptures containing the Prophecies of Christ, are to us a more sure Rule than the immediate voice of God himself; though in itself what God immediately speaks, is as certainly truth as what is spoken in the Scripture.  
Answ. 3. The Controversy being about a Rule, the Spirit should not be opposed to the Scriptures. For the Spirit properly is no Rule at all. The Spirit enditing and speaking in the Scriptures, is not the Rule, but the Authr of the Rule. The Spirit bringing Scripture to remembrance, even what Christ hath spoken, and thereby directing us, is not our Rule, but puts us in remembrance of the Rule. The Spirit enlightening us to understand God's mind in the Scripture, is not our Rule, but our spiritual Oculist strengthening our Eyes to see the Rule. Nor is the Illumination of the Spirit a Rule at all (as he often supposeth) the Artificers Rule is one thing, the clearness of his Eye, to see the Rule, another: for our rule to Heaven is one thing, the clearness of our Understanding, given by God's Spirit to discern the rule, another: The Rule objectively sets Gods Will and our Duty before us; the Spirits illumination brightens our Understanding to apprehend it so set before us. And if the Spirit be not a Rule, much less is he a greater Rule than the Scriptures: He should thus have expressed himself to speak to the Point; The Dictates, or Counsels, or Directions of the Spirit of God immediately, and without the Scriptures, are to all men a more infallible Rule to Heaven, than the Directions of the Spirit of God in the Scriptures are to those that have them. And if he had well proved this, he had manifested, that there is some foundation for his Religion. But neither can he, nor all his Brethren prove, that God's Spirit doth without the Scripture reveal to every man the whole mind of God, as much as is necessary to bring him to Heaven. God spoke immediately to Moses: Did he then thus reveal to every man as much as to him? Doth he now? Are all Prophets? If he should vouchsafe to reveal a little to any of his, and not by the Scripture; they have also a more sure word of Prophecy, etc. But since he doth not reveal to any without the Scriptures, all necessary Truths as he doth by it; to desire and prefer the Spirit teaching without the Scriptures, before the Spirit teaching by the Scriptures, as a more infallible guide to Heaven; is to desire, and prefer what God denies us, before that which God vouchsafes us; to hanker with Evah after the denied fruit; to dislike with the Israelites, the Mannah that came from Heaven. We must not frowardly prescibe to God; the Spirit immediately teaching shall be my Guide to Glory; the Spirit teaching in the Scriptures shall not. We ought thankfully, and admiring his Grace, accept of that Guide to Glory, he chooseth for us.  
4. I assert, The Scripture is a Trying Rule: That is, a Rule able to prove or manifest Truth to be Truth, Falsehood to be Falsehood, in all things that concern our Faith and Conversation. A Rule by which we may, and aught, when we have any reason of doubting, to try for our own safety, Opinions, Doctrines or Spirits, whether they are of God or no.  
Arg. 1. That which discovers the whole Truth, is able to try every Opinion, Doctrine and Spirit: But the Scriptures are a full Rule, discovering the whole Truth.  
Arg. 2. By that which we know to be infallible, we may and aught to try what is doubtful: But we know the Scriptures are an infallible Rule: Therefore by them we may, and aught to try, whatever, as to Faith and Conversation we doubt of, 2 Pet. 1.19. When the Apostles had said, We have a moresure word of Prophecy, he adds, unto which ye do well to attend: He means for trial and proof of Truth. He had asserted the Doctrine of Christ to be no Fable, ver. 16. We have not followed cunningly devised Fables. To help their Faith, he minds them, v. 17. of the Voice from Heaven he heard in the Transfiguration. But, saith he, we have a more sure word of Prophecy; more sure to prove the Doctrine of Christ, and so confirm our Faith in it. Therefore, he adds, you do well to attend to it, that is for this end.  
Arg. 3. That which the Holy Ghost approves of, is our duty, and for our good: But he approves of it, that we try Doctrines; yea, the Doctrines of the Spirit of God, by the Scripture, Acts 17.11. These were more noble than those of Thessalonica, in that they searched daily whether these things were so. This Argument was fled from in the first Dispute, and neither then nor since answered in their Book.  
Arg. 4. What Rule Christ directs us to try by, himself, his Apostles also made use of for this purpose; is our safe, trying Rule. But our Saviour directs us to the Scriptures, John 5.39. Search the Scriptures, they are they which testify of me, that I am the Messiah; the things the Jews doubted of. He himself made use of it, Luke 24.26, 27. The Disciples doubting whether he were the Messiah, because put to death: Ought not, saith he, Christ to have suffered? and beginning at Moses, and all the Prophets, he expounded unto them the things concerning himself. His Apostles likewise, Acts 2.24. God raised Christ from the dead; for David did so prophesy of him, Thou wilt not leave my Soul in Hell. Acts 15. The Question being, whether Circumcision were necessary to Salvation? concerning this, they decreed according to the Scripture, v. 15. To this agree the words of the Prophet, as it is written, etc.  
Arg. 5. We may safely embrace what agrees with Scripture; for what agrees with Truth, is Truth: We may safely reject all that is contrary to Scripture; for what is contrary to Truth is Error: Yea, we may safely reject, as to Faith and Conversation, what is beside the Scripture; for what is more than our full Rule, is more than what is needful, is vain; Mark 7.7. In vain do they worship me, teaching for Doctrine, the Traditions of men. Col. 2.18. Beware lest any spoil you through Philosophy or vain deceit after the traditions of men, after the Rudiments of the world, and not after Christ. Therefore the Scriptures are a safe trying Rule.  
Can so much be said for the Light in every man, that we may safely try by this in all cases?  

1. Can that which is scanty, discovering but a small part of God's Will, suffice to try in all Cases?  
2. Can that which Christ calls Darkness, that which is fallible itself, keep us from being deceived?  
3. Can that readily give us satisfaction in all doubtful cases, which, itself, is oft to seek? Looking within, all that we can see, when we are in doubt of a thing, is a Dictate, Inclination or Consideration for it, and another against it: Now we are to see, and need another Rule to try which of these comes from our Light, which from our Darkness. Whereas every direction of Scripture is sure, and needs not be tried. Having our Rule to seek, we are like to have our satisfaction to seek also.  
4. If this be a trying Rule, than a man may do whatsoever is right in his own eyes. Then publishing Heresy to infect others, is no sin, nor to be punished by God or man; as long as the person doth it according to his Light within: No, nor Drunkenness, nor Whoredom, nor Theft, nor Self-Murder by fasting; supposing the Light within puts any upon it: And it hath been proved, the Light within may approve of sin, as it did of Persecution in Saul.  
5. If this be the trying Rule, than it follows, contradictory Opinions may possibly be on both sides true. G. W. saith, his Light tells him, that the Light in every man is a sufficient and safe Rule to guide to heaven; I am assured in my very Conscience, and from the Scripture, it is not. He saith, Baptism with water, and the Lords Supper are no Ordinances of Christ, now binding the Church: I am assured from all the Light within me, and from the Scriptures, that they are. If what he speaks be according to his Light indeed, as what I speak, is according to mine; than it follows, we do both hold Truth, whilst we contradict one another; for whatsoever agrees with the trying Rule, is Truth.   
Obj. p. 18. He that doth Truth, cometh to the Light that his deeds may be made manifest that they are wrought in God.  
Ans. If he had proved that the Scripture speaks here of the Light in every man, he had done something. vers. 19 This is the condemnation (saith Christ) that Light is come into the world, and men love Darkness. Christ speaks of a more full Gospel-light, which was then come into the world, and not before: whereas the Light in every man was in the world ever since men were in the world. And we know what Christ calls darkness. The sense than is this; Gospel-light shines now more than before (and at this day in the Holy Scriptures) but men follow the dictates of their dark Understandin, their Light within, even their own apprehensions, rejecting Gospel-light. This is the Condemnation.  
5. I assert, the Scriptures are a Binding Rule, and that in those things which the light in every man doth not of itself teach.  
Arg. 1. The Scriptures did bind in Moses time, and after to Christ's, and in the Apostles time, even speaking of things which this Light without extraordinary Revelation cannot discover. And if so, still. To deny that the Scripture did in these things than bind, is to say it had been no sin for the Jews before Christ death. To reject the whole Ceremonial Law; or for the Corinthians to reject the Apostles directions touching the Lords Supper.  
Arg. 2. If the Scripture doth not bind us in such things, it will follow we are not bound to believe that the Father, Son, and Holy Ghost, are all three one and the same God; or that there shall be a Resurrection of the body; that we are not bound to keep the first day of the week a Sabbath to the Lord; nor to seek for Regeneration; nor to repent of our Fall in Adam; nor mourn for our corruption of Nature, or for any first motions to sin; that we are not to be Baptised, or Receive the Lords Supper; no nor believe in Christ at all for justification, nor to embrace the Gospel; consequently that the contrary is no sin; for this Light of itself without supernatural Revelation teacheth us none of these things.  
Arg. 3. God's commands cannot want Authority, must therefore needs bind us, even in those things this light cannot teach. But the Scriptures contain such commands. Remember the Sabbath day to keep it holy. This is his command that we believe in his Son, do this in remembrance of me. Go teach all Nations Baptising them. This argument was urged in the second dispute, not answered there nor since in their book.  
Arg. 4. If we are to be saved in obeying Christ fully, that is, in things this light speaks nothing of, as well as in other things to be damned, not obeying Christ in those things this light doth not of itself require; then in these things the Scriptures do certainly bind us. But the former is true, Ezek. 18.21. If the wicked will turn and keep all my statutes he shall surely live, not only do what the Light in every man teacheth; but all my Statutes. Heb. 5.9. Christ is the Author of eternal salvation to all that obey him, and we know he hath commanded us in those things, this light cannot of itself teach, Jo. 12.48. He that receiveth not my word (is not, Do, this, Go baptise, his word?) The word that I have spoken, the same shall judge him at the last day, Ro. 2.16. God shall judge the secrets of men by Jesus Christ according to my Gospel: The Gospel contains commands and mysteries, this Light of itself cannot find out. Luke 16.29. They have Moses and the Prophets, let them hear them: The Scriptures of Moses and the Prophets, taught things above the reach of this Light; if men therefore will escape that place of torments, they must obey the Scripture in such things as well as other. 2. Thes. 1.7, 8. The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that obey not the Gospel of our Lord Jesus Christ. The Gospel still prescribes things above what this light can of itself reaveal or reach. The Lord God awaken these men. How fearful is it to reject the Scriptures, as not binding in those things this Light cannot teach us?  
Obj. But we must not do any thing because we see it written in the Scripture but must obey the spirit of God moving in our hearts within.  
Answ. 1. The spirit dwelling in all believers, is sometimes a sweet mover to duty, though no indwelling spirit, yet by common convictions, he strives with unbelievers who do resist the Holy Ghost: The duty he puts men upon is agreeable to the Scripture, and his motions are not to be quenched.  
Answ. 2. The things commanded in the Scripture are to be done, whether the spirit inwardly puts men forwards or no, Look over these Four last Arguments again. Otherwise supposing the spirit never putting forward within, it had been no sin for the Jews before Christ's time to reject all the Ceremonial Law, nor for us to omit all those duties hinted in the Second Argument. God's commands cease not to be God's commands, either because the spirit doth not within put men on to obey them, or because they are written; therefore we are to obey them though the spirit within puts not on. And this is to obey the spirit, or to obey God. Therefore according to the Fourch Argument, Though men should say the spirit did never inwardly put them on, they are certainly to be damned who obey not the voice of God in Scripture. And to these I add this Fifth Argument. Otherwise some wicked men in living contrary to the Scriptures do not sin, cannot be damned for so doing, for some have sinned away the motions and strive of God's spirit, are past feeling, given up to reprobate sense. 6. We are to hear what the Spirit of Faith saith to the Churches, and this is written.  
Answ. 3. Yea, Because a thing is written in the Scripture, are we to do it. If my Faith in God or Christ be weak, and I find it written, (fear not, I am with thee. You believe in God, believe also in me,) I will, in God's assistance roll myself and act faith on God and Christ for this reason, because I see these sweet words in the Scriptures of God. If I feel any want what ever, and light on these words, Ask and ye shall have, Call upon me in the time of trouble. Be careful for nothing, but in every thing let your requests be made known to God,) because I find these sweet commands in God's book, I will with Gods help take heart and fall to pray. I appeal to any man's Conscience, whether I do not well in so doing. This Induction might pass for the First Argument, and the Second is this. For seeing a thing written in Scripture, I am the more sure it is the mind and Will of God, all Scripture being by divine inspiration, therefore I thought for this very reason the rather perform it because I find it written. Arg. 3. And why doth God command us to read, but that we should obey? Deut. 17.19. The King shall read in the book of the Law, all the days of his Life that he might learn to keep all words of this Law to do them. The end of our very reading must be practice. A 4th. Arg. from Examples, see in the close of the Letter that follows The Scripture binds, and that in those things of which the Light in every man, by itself saith nothing. And dares any man say that this Light doth bind the Church of God, in those things the Scriptures do not teach? Let no man be wise above what is written. And now let the Reader judge, which is the highest and safest Rule to Heaven; the Scriptures or the Light in every man. God's will laid down in Scripture is a full, only, infallible, trying, binding Rule to Heaven, and that in those things of which this Light saith nothing. God's will, so much of it as is discovered by this Light, is no Rule at all to heaven, because no full Rule; not the only Rule, hardly distinguishable from the dictates of darkness, Sin and Satan; insufficient to try all Doctrines by; not at all binding the Church in those things the Scriptures do not teach.  
To conclude; Mind what a dreadful thing 'tis, to walk by a false Rule, to take that for the way to heaven which is not.  

1. It is Condemnation, 2 Thes. 2.11, 12. God shall send them strong delusion, that they should believe a Lie: That they all might be damned, who believed not the Truth. It is a fearful thing to be bound hand and foot for ever, to be in utter darkness, among Devils, in a Lake of fire, unable to die, God langhing at our calamity, because we rejected his Counsels, and chose our own ways; a fearful thing to fall into the hands of the living God.  
2. It is Damnation after hope. Mistakers think they see the right way to Heaven, and therefore hope: but to be damned after hope, how greatly will this augment the Misery?  
3. it is to be damned after painstaking to be saved, after Zeal, after Conscientiousness in walking, as a man supposeth, according to the Will of God. The Pharisees were conscientious in keeping the Law, and setting up their own Righteousness for Justification; but through their Error missing of Christ's Righteousness, after all their Zeal and Conscientiousness in doing what they did, they are damned and lost to all Eternity. How unconceivably miserable it is to be deceived! It is our safety, our great wisdom to walk by such a Rule as cannot deceive us. Scripture-Counsel is full, and all by divine Inspiration: Walk sincerely according to this Rule, thou canst not err, thou canst not be damned. If all the dictates of Light within were infallibly the Truths of God, yet heart. Counsels are some of them from Darkness and the Devil; walk after these though never so warily, thou mayst possibly err, possibly thou mayst lose thy Soul. To say, I will forsake all the Counsels of darkness that are within me, and walk only after the Counsels of the Light within me; is, as if thou shouldst say, here is a Cup of Wine mixed with poison, I will drink out only the wine, and leave the poison. Friend, the Scriptures are a Cup of pure wine; no Counsels of Sin, Error, Darkness, Devils, mingling with the Counsels of God: Is it not safer drinking there?    

Whether every man be enlightened with a saving Light?  
SO much having been spoken by me, and granted by the Adversary, touching this Light, compared with the Scriptures; I did deservedly explode this Question out of the Second Dispute; where I had but little time left for discussing the following Questions. Yet now I must not decline it.  
Upon two accounts may a Light properly be denominated Saving.  

1. If it reveals objectively all Truths to us necessary to Salvation. This may be called saving, because if we obey it in all things, we shall certainly be saved. Thus the Scriptures, or the Gospel contained in them, are an external saving Light: External, I say, because it must have entrance by our Senses, Rom. 1.16. The Gospel is the power of God to Salvation. Eph. 1.13. The Gospel of Salvation. Acts 11.14. Words by which we may be saved.  
2. If it enlightens our Understanding effectually to apprehend all Truth's necessary to Salvation so revealed. This may well be called saving, because it puts us actually into a state of Salvation, and infallibly brings us to Heaven. Thus the special Illumination of the Spirit in Believers, is an internal saving Light, John 17.3. This is Life eternal to know thee the only true God, and Jesus Christ whom thou hast sent. I say, the special Illumination; for there is a common Illumination, not saving: It causeth to receive the Seed with joy; to taste of the heavenly gift, and of the powers of the world to come; but it doth not effectually prevail with the whole Soul to prize above life, and so entertain, and steadfastly cleave to the truths and ways of God. This premised;   
1. I affirm, that the Light in every man is not in this latter sense saving. It doth not enlighten any man's Understanding effectally to apprehend all Truth's necessary to Salvation, though they should be revealed before him.  
Arg. 1. What God gives not, man hath not; a man can receive nothing except it be given him from above. But God doth not give to every man a savingly enlightened understanding. Therefore every man hath it not. I proved that God gives it not to every man, Deut. 29.4. The Lord hath not given you eyes to see to this day. This was urged the first Dispute. G. W. p. 19 They did see, v. 2. You have seen all the Lord did.  
Ans. What are we to understand by Eyes not given? Not an understanding enlightened only with that Light that every man hath; for with this they saw all the Lord did: therefore an understanding effectually and savingly enlightened. This had not been given them to that day.  
He objects, They did close their eyes, therefore God did not enlighten them.  
Answ. It was impossible they should close the Eyes of an effectually, savingly enlightened understanding; for they never had such eyes to close. All men than have not a saving Light.  
Arg. 2. Darkness cannot savingly enlighten. The Light in every man is darkness, as hath been already proved. And who puts darkness for light, if not he that puts the dim light of every man for an effectual and saving Illumination?  
Arg. 3. A saving Light breaks the heart for sin, Luke 22.61, 62. The Lord turned and looked on Peter; and Peter remembered the words of the Lord, and he went out and wept bitterly. Changeth the heart, 2 Cor. 3.18. All we beholding as in a glass the Glory of the Lord, are changed into the same Image from Glory to Glory. Giveth Soul satisfaction in God, Psal. 89.15, 16. Blessed are they that know the joyful sound; they shall walk O Lord, in the Light of thy Countenance; in thy Name shall they rejoice. Causeth the Soul to come to Christ, John 6.45. Every one that hath heard and learned of the Father, comes to me. And engageth the heart to Obedience, Psal. 119.102. I have not departed from thy Judgements, for thou hast taught me. 1 John 2.4. He that saith he knoweth him, and keepeth not his Commandments, is a Liar. But all men have not their hearts broken, changed, satisfied in God, closing with Christ, and Gods ways: Therefore every man's Light is not saving. How can that be called effectual, which doth not effect these things? And if it doth not effect these things, it never says. And how can that be called saving, which never saves?  
Obj. p. 18. Many rebel against, grieve, resist the Spirit; therefore are given up to hardness.  
Answ. But if they had had an effectual saving Light, they had not rebelled against, grieved and resisted the Spirit, their hearts had been changed, they had closed with Christ and his ways. This very Rebellion proves they never had a saving Light.  
Obj. Man is not a Block or a Beast, that saving Light inevitably and irresistably should force a change upon a Rebel.  
Answ. No, no, but it doth infallibly, irresistably, in a most sweet manner, turn, change, and win and prevail upon him to close with Christ and his Commandments. Saul was a Rebel, but when it pleased God to reveal his Son in him, Gal. 1.15. Immediately he consulted not with flesh and blood. And there is 10: one taught of the Father, but comes to Christ. Not a Soul that knows God, but he keeps his Commandments, John 10.16. Other sheep I have, which I must bring. Then they must come, and cannot stay back; so irresistably by Love doth Christ win them.  
Arg. 4. If a greater by far, and a higher Light be not effectual and so saving, much less is this Light that is in every man, saving. But as hath been hinted, there is a common Illumination of the Spirit, that goes along with the Preaching of the Gosplel; yet not effectual. This, having the advantage of the Gospel, can help a man to so far more than the dim light of Heathens can either reveal or discern.  
Arg. 5. That Light that leaves men in a natural estate, can never save: For he that is in his natural estate, is a Child of wrath. But this Light within leaves all the ungodly in their natural estate.  
Arg. 6. That Light which cannot help a man to understand Spiritually the things of God, can much less effectually win him to embrace and live to Christ, that he might be saved. But this Light, though it can help to understand literally, yet not spiritually, the things of God, 1 Cor. 2.14. with all his Light, the natural man cannot know them.  
Arg. 7. That which leaves men under a disability of coming to Christ, of breaking off their sins, of obeying the Law of God, is far from saving: But this Light leaves men under a disability of coming off from their sins, Jer. 13.23. Can the Ethiopian change his Skin? then may you who are accustomed to do evil, learn to do well. Their Light could not deliver them from Impemtency. A disability of coming to Christ, John 6.44. No man can come unto me except the Father draw him. Without drawing by a special Illumination, for all his Light, he is left under an impossibility of coming, Rom 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, nor indeed can be. All his Light cannot rescue him from an impossibility of obedience. Can such a Light save?  
Arg. 8. If this Light could be effectual to man's Salvation, than the special illuminations of the Spirit given, or promised, would be needless, John 16.8. The Spirit shall convince of Righteousness. Isa. 54.13. All thy Children shall be taught of the Lord, Jer. 24.7. I will give them an heart to know me. But God doth nothing in vain: therefore every man is not enlightened with a saving Light.  
2. I affirm, that the Light in every man is not in the former sense saving. It doth not objectively reveal all Truth's necessary to salvation. This is already abundantly proved, when I proved this Light no full Rule. To all there, I shall here only add,  
Arg. 1. If the natural man with all his Light, cannot so much as understand those spiritual Truths which are necessary to salvation, when they are by the Gospel or Scripture objectively revealed unto him, 'tis but a wild fancy to imagine, that this Light can, without the Gospel and Scripture, find out, and objectively reveal these spiritual Truths. But when they are objectively revealed, he cannot know them. He, who when he is plainly shown, is not apprehensive of the Mystery of a Trade, would never take it of his own head.  
Arg. 2. If this Light can objectively reveal all Truth's necessary to salvation; then there was no need that God should inspire holy men to write the Scripture. Men might have done well enough without them; are little or nothing advantaged by them. The Heathen, for a Rule, are in as good a condition as we. The Scripture reveals all Truth necessary to salvation, and their Light can do this. But God was not about a needless work, when he inspired the Penmen of the Scripture, Rom. 3.1, 2. What advantage hath the Jew? Much every way: chief, because that unto them were committed the Oracles of God. The Heathen without the Covenants of promise are without hope, Eph. 2.12. Therefore this Light doth not objectively reveal all Truth's necessary to Salvation.  
Now let us see what Arguments G. W. hath to prove that every man is enlightened with a saving Light.  
Arg. 1. p. 28. Nehem. 9.20, 26. Thou gavest them also thy good Spirit to instruct them, nevertheless they rebelled. Therefore all are savingly enlightened. To this our Opposer gave no Answer.  
Ans. No wonder; when it was never urged in my hearing. The Israelites had a saving external light, viz. the Spirit of God speaking in the Scriptures and in the Prophets. What's this to prove, that those who have not the Scriptures, have such a Light?  
Again, The Spirit was given to instruct them, but not by any effectual Illumination, otherwise they had not been rebellious. Their Rebellion proves they had no internal saving Light.  
Arg. 2. p. 26. The Spirit or Light of God is greater or more universal than the Scripture, and contains that which the Scripture contains, and more.  
Answ. Those bare Assertions without Proof, deserve to be rejected without Answer. And here he confounds Light and Spirit. The Light is Universal in respect of the Subject, they have it that have not the Scripture, not in respect of the Object; it reveals not all the mind of God, as doth the Scripture. The Query is not, what the Spirit of God can reveal, he can, no doubt, reveal all, and add to the Scripture if he please: But whether he actually doth reveal all saving Truths to all Men without the Scripture. This should be proved.  
Arg. 3. p. 10. Will you deny immediate Revelation, that the people might pin their faith on your sleeve?  
Ans. This man knows we direct people to the Revelation of the spirit in the Scripture, therefore his own light here condemns him. If I could find out any better arguments of his, I would produce them. But take them, such as they are.  
Arg. 4. p. 17. Christ is given to be a Light to the Gentiles, and God's salvation to the ends of the earth.  
Answ. And so Christ is externally by the Scriptures and Gospel preached, and internally by his spirit effectually enlightening; both ways, a saving Light to all the Gentiles that are saved. Here's nothing to prove that every man is effectually enlightened, or externally taught all necessary truths, by Christ immediately and without the Scriptures.  
Arg 5. p. 31. Whatsoever may be known of God, is not manifest within?  
Answ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is commonly known, his external power and God head; Not his grace, favour and mercy in Christ, without which all other knowledge is in sufficient.  
Arg. 6. It might be argued, If Heathens have not the knowledge of truths necessary to salvation, how are they left without excuse?  
Answ. Because God is not bound to reveal Christ to every man, and what Truths are revealed, every man sins against them; And they are condemned, not for not believing in Christ, but for those sins, Rom. 2.12. They that have sinned without Law, shall perish without Law. And if their acting coutrary to their shallow Light shall render them inexcusable. How great will his condemnation be, that casts off the saving Light of Scripture, and will walk only after such dim Light as is in Heathens? This is the Condemnation, that Light is come into the world, and men love darkness, more than Light. They cannot say we never heard that Christ shed his blood for remission of sins, if we had, we would have believed. But this argument might be farther improved, thus. If their living contrary, to their Light renders them without excuse, then if they had lived up to their Light, they had been saved.  
Answ. 1. This is but a frivolous supposition, for none ever did, none ever could live up to their Light; that is, from the beginning of their knowledge, to the end of their days, perfectly do every thing they know to be their duty. Rom. 3.9.  
2. But suppose they had, this had been no coming up to the condition of the Coyenant of works; for this Light is not able perfectly to discover it. Psal. 119.96. I have seen an end of all perfection, but thy the commandment is exceeding broad. If by the help of Scripture, and that measure of the spirit that was given to David, he was not able to see the utmost bounds of God's Law; much less can this dim Light of itself reveal them.  
3. Nay, suppose this Light had been able to discern perfectly the whole condition of the Covenant of works; and once more, suppose they had been able from the beginning of Life, to the end to fulfil this also; yet being fallen creatures, being by nature the Children of wrath; if God had not some way or other revealed Christ to them, they had most certainly perished; for the Covenant of works is no way of salvation for fallen man, Gal. 3.21. If ever he be saved it must be by the Covenant of Grace, that holds forth Christ. The sum is this, This Light revealing Duty, their disobedience did render them unexcusable; not revealing Christ, their obedience could not have excused them; for is not he a fighter against God, that saith, they were unjustly by nature the Children of, wrath? Admire we God's grace for a revelation of Christ. If we sincerely live our Light, that is, the precious Scripture; though our unavoidable failings are many, our God in Christ will save us.  
Arg. 7. p. 19 Why should God give to man this Light, surely Gods good will and end is to convince them of sin, that they may see and hate it, and by degrees be drawn out of it, and so find mercy and peace and satisfaction with the Lord in forsaking sin and embracing Righteousness.  
Answ. 1. Suppose we should perfectly be drawn from sin to holiness, without faith in Christ's blood for remission, never should we find mercy and true peace with God; but standing charged with past guilt, should every moment be liable to the everlasting wrath of God.  
2. God's good end in giving this Light is to reveal moral duties, and sins against nature; that avoiding these sins, and practising these duties, we might be delivered from temporal judgements, as Nineveh was; and might enjoy the Lords common savours.  
3. God's gracious end in giving us the Scriptures, is, that seeing and embracing Christ Righteousness, and God's Mercy in him; our souls might sincerely be reconciled to his Will, and so living to God we might be sure of mercy, favour and salvation.  
Arg. 8. They usually bring that Scripture Luke 17.21. Behold the Kingdom of God is with you.  
Answ. God's Kingdom is to be considered, either as to the Common, or as to the special Administration of it.  

1. As to the Common, and this is whereby God doth restrain, convince, make offers of Christ and Grace, and sometimes give a taste of the heavenly gift; by the preaching of the word, and the common operation of the spirit, carrying the word into the Consciences of men; for the word of God is quick and powerful, piercing to the dividing asunder of the Soul and Spirit. God had so set up his Kingdom in them, as he had not in the Heathen. They are therefore called the Children of the Kingdom, Mat. 8.12. Of the Kingdom only in this common Administration of it, for they were to be cast out; and the Kingdom of God was to be taken from them.  
2. As to the special Administration of it; and this is whereby God awakens souls, unites them to Christ by a lively Faith, makes them willing subjects, and stablishing them in their obedience, preserves them to glory; by his word, and by his spirit, powerfully applying it to their hearts, enlightening, renewing, quickening, comforting, and daily assisting them. God had not thus set up his Kingdom in the Pharisees; for his Kingdom, as to this Administration of it, is not in word, but in power: 1 Cor. 4.20. Is not meat and drink, but righteousness and peace, and joy in the Holy Ghost, Rom. 14.17. Is never to cease while the world last, Dan. 7.27. Whose Kingdom is an everlasting Kingdom. Hence than cannot be concluded either that there is a Light effectually saving in Pharisees, or the unconverted; or that there is a Light objectively saving in every man; for though the Pharisees had in them such a light, which if they had embraced sincerely, they had been in the way to salvation; yet this was forced into them by Christ's Preaching his Miracles, and the common operation of the Spirit. They did not bring it into the World with them.   
Quest. It was asked me in the first dispute, (I shall speak according to my best remembrance, I know I must give account.) If an heathen obey his Light, may he be saved? And then, not having so fully seen into this point, I was shy and answered, I was not to Judge them that are without.  
Quest. I was afterwards asked, If a man improves his Light within him, may not he be saved? I answered, he may; and added, if he improves, that is, studieth Scripture, and looketh up to God for a blessing, he may. That night reflecting upon his passage, I was very much disturbed in my spirit, because I did not more fully speak to this point, laying down the manner how upon improvement he might be saved, and expressing the Truth on the contrary side. What might unskilful people conclude from this Assertion? Next day my wife destitute, and near her Travail, begging with Tears that I would seek her out an habitation, I could not in the least regard her; I could easily embrace any self-abasement to prevent the damage of any soul through mistake. To effect this as much as might be; I drew up and dispatched a Letter to G. W. with a Paper containing the same things to Thaxted, where the dispute was, to be openly read among them. The Letter follows.   

A LETTER sent to G. W.  
Beloved Friend.  
TOuching one Query in the Disputation, (whether if a man improve the Light within him, may he not be saved?) My Answer was, that if he improve it that is, make use of it in studying the Scripture, and look up to God for a blessing, he may be saved, I judge it needful to acquaint you with my meaning how he may be saved. 'Tis this, God may (I do not say, certainly will, much less that be is bound, I disown Pelagianisme) so bless him, as to give him to see, embrace and endeavour to practise his whole mind revealed in the Scripture; that is, (to speak with reference to you) to sanctify the Christian Sabbath; seek justification by the Righteousness of Christ imputed, repent if his sinful nature, and sinful motions of his heart; submit to the Ordinances of Baptism and the Lords Supper, and in other things universally incline his heart to please him; thus may the Lord, through grace, save him. I was defective in the Disputation, that I did not manifest this so weighty a matter. Yea, and that I did not manifest the Truth on the other side; which is this. For a Person to whom Scriptures are given, to practise no more than what the Light that is in every man doth dictate; rejecting the Scripture, as not obliging, in those things that this Light doth not discover, is to fling away his own salvation.  
Arg. 1. That Person that errs in the Doctrine of Justification by Christ's Righteousness only, and so sets up something else instead of this Righteousness for justification, cannot possibly be saved, Gal. 5.4. But this Light that is in every man doth not dictate that justification is by Christ's Righteousness only.  
Arg. 2. That Person that in many things lives and dies in allowed Rebellion against the mind and will of God revealed, cannot be saved. But having Scriptures, to practise no more than what the Light in every man doth dictate, is to live and die in allowed rebellion against the mind and will of God revealed in many things.  

1. This Light doth not dictate that the Christian Sabbath is to be kept; but God in Scripture commands, Remember the Sabbath, that is, one day in seven, which the Lord shall choose; in Gospel times, it is not the seventh from the creation: Let no man judge you for the Sabbath day, and if it must be one of the other six, which doth the Lord more clearly in Scripture point at, than the first day? To keep it holy, do no manner of work. To practise no more than what the Light that is in every man doth dictate, is as good as to say, I will not remember the Sabbath, I will work on that day.  
2. This Light doth not dictate that Lusts, or first motions of sinful principles, much less the principles themselves are sins, and so to be repent of; and that we are to fly to Christ blood for pardon, Rom. 7.7. But the Scripture sends us to Christ for pardon for all sin, calls to repent of all sin; manifesteth, that the first motion, to sins are sins, (thou shalt not covet.) That the Principles inclining hereunto are sins: they are called sin dwelling in us. To act no further than the Light that is in every man doth dictate is all one as to say, I will not repent of the first motions of my heart to sin, nor of any sinful principles in me; I will not fly to Christ's blood for pardon for them.  
3. This Light doth not dictate that Baptism by water is God's will: But God in Scripture commands, Go Baptise. In what sense, Philip, who could not be without the mind of Christ herein, may assure our Consciences. Acts 8 36, 37. Look here is water. But to go no further than the Light that is in every man doth dictate, is as much as to say; dost thou Lord command, go Baptise? I will not baptise nor be baptised.  
4. The Light that every man hath, doth not dictate that we ought to celebrate the Lords Supper; that is, to meet, to take bread, signifying the body of Christ by institution, and give thanks, and break it, and give, and take, and eat in remembrance of Christ; to take Wine, and having blessed, give it, signifying Christ's blood by institution, and take, and drink to show forth the Lords death. But the Scriptures manifest this in all particulars, clearly to be the mind and will of Christ, and to the sanctified, 1 Cor. 1.2. God in the Scripture commands, 1 Cor. 11.24, 25. Take eat, do this. To practise no further than what the Light that is in every man doth dictate; is to say to a commanding God, I will not take, I will not eat. And this in these four particulars is Rebellion. Therefore that Person who having the Scriptures, will practise no more than what the Light that is in every man doth dictate, cannot be saved.   
Have the commands of Christ's no Authority over men's Consciences? Or do his commands cease to be his commands, for being written? Doth not Christ say, the word that I have spoken shall Judge you? Jo. 12.48. And is not he resolved to take vengeance on them that obey not the Gospel? 2 Thes. 1.7.8. Truly these words, Repent, Believe, Baptise, Do this: Yea, and now (by reduction) Remember the Sabbath, are, though written, not only the words of Christ, but they are Gospel also. Woe, Woe to those Persons at the day of Judgement, that are then found to have lived and died in Rebellion against Christ's commands by these words. These words shall Judge them, and for disobeying the Gospel, Christ will take vengeance on them. To conclude, blame was laid on Israel, that of a long time they had not kept the Passeover as it was written, 2 Chron. 30.5. But in Nehemiahs' time, the People of God finding it written that they should keep the feast of Tabernacles; on this motive, obeyed, Neh. 8.14. And 'tis said, v. 17. There was great gladness. They were assured they pleased God in so doing. And the mother of our Lord was careful after the days of her Purification to offer a sacrifice, as it was written. Knowing it was written she knew she was bound, and hearty obeyed. These instances are in things, the Light in all men doth not dictate, as it doth not dictate Justification by Christ's Righteousness, Repentance and Faith in Christ's blood for pardon of sinful motions of the heart, and sinful Principles; the observation of the Christian Sabbath, Baptism, and the Supper. The former things instanced, the Scriptures declare abolished: These the Scriptures no no where reveal, they are abolished. The God of all grace then, open your understanding to see your duty, and obey fully and not by halves; that following God fully with Caleb and Joshua, you may be accepted of the Lord.  
Your Truly wellwisher in Christ Jesus, St. Scandrett.  
Thus it appears the words I delivered in the Dispute, taken in a right sense, are no way in themselves derogatory to the Truth of God. I am willing to hear defective, because I did not fully explain my words in the dispute. But I cannot but complain of disingenuity and falseness, when I see p 4. They have given out that I should say, (This Light within might, through the blessing of God, with a good improvement, save them that have not the Scriptures.) By what I have written, it is clearly otherwise.  
Quest. I desire to answer one Query more, to give full satisfaction touching inward Light. 'Tis this, Is not the immediate teaching of the Spirit the highest and safest Rule to heaven? Is it not safer to walk by the immediate teachings of the Spirit in our hearts, than by the teaching of the Spirit in the Scripture? and to entertain the spirits teachings in the Scripture no further than they agree with these, than to entertain these no further than they agree with the Spirits teachings in the Scripture? This Query is weighty. And indeed the whole Controversy stated anew. I must be large in the solution of it. First, Therefore I shall open the Terms, then lay down my Answers.  

1. Let us remember, nothing is a Rule to heaven but it Reveals Law and Gospel, our whole Duty.  
2. Let us understand the ways of the Spirits teaching.   

1. He teacheth us Physically, by enlightening our minds. Thus God's Spirit so assures our hearts that Jesus is Christ, that there is no need in the least we should inquire of men the truth of it, 1 John 2.27. The Anointing which ye have received, abideth in you, and ye need not that any man teach you. John was confident Seducers should never be able to persuade them that Jesus was not the Christ. Hence also Paul could curse an Angel that should preach any other Gospel than what he had delivered. This Teaching is no Rule at all, but an help to see the Rule.  
2. He teaches us Morally or Objectively, propounding or setting before us God's Mind or Will to embrace and walk by, 1 John 14.26. The Comforter shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you. These Teachings (which take in the things taught) are a Rule; for we must walk according to them. And of this way of the Spirits Teaching, must we understand the Question.  
3. Let us be informed what is the immediate teaching of the Spirit. There is a Mediate, which is done by Means; by the Scriptures, as in the last mentioned. The Spirit brings these to remembrance, and thus we hear a word behind us, saying, this is the way, walk in it, when we turn to the right hand or to the left, Isa. 30.21. By the Ministry: Thus the Spirit of Christ in the Prophets, 1 Pet. 1.11. Testified to the Church beforehand the sufferings of Christ. And by other means; even by the works of Creation, and the Light in every man, propounding the Creation to be considered, he helps us to conclude a God; thence, that he is to be worshipped, etc. I say, God's Spirit by these teacheth us; for in him we live, move, and have our being; without his help the world could not come into consideration; without his help no such Conclusion could appear hence deducible. By the use of Reason the Spirit teace the Heathen Moral Duties.   
The immediate teaching of God's Spirit must be that which is done without means. Thus God neither by Adam's Reason, nor any Scripture, nor by the works of Creation; but immediately, by himself, taught him that he must abstain from the Tree of Knowledge: And after his Fall, that the Seed of the Woman should break the Serpent's head. And afterwards enjoined Circumcision to Abraham, the Ceremonial Law to Moses, speaking to him face to face. Immediately by himself did he inspire into the Penmen of the Scripture what they were to write, thereby to discover to his people what he would have them to do. When he put Prophecies into the mouths of his Prophets, sending them with Denunciations against any; as the young Prophet against Jeroboam, Jonah against Nineveh; when he taught Paul the Gospel by Revelation, all was by his immediate teaching.  
The Terms opened, I shall now lay down what I judge the Truth touching this Point, in twelve Answers.  
Answ. He who is immediately taught of God, his whole Duty, hath higher honour, than he that is taught it by the Scriptures.  
Answ. 2. He that walks by the immediate teachings of the Spirit, cannot possibly err in so doing. God's Spirit is a Spirit of Truth. But,  
Answ. 3. I know but one man, of all who ever were in the world, unto whom, Gods immediate teachings were the highest and safest Rule to Heaven: This was Moses. Before the Scripture was written, God did immediately reveal to him the Moral, Ceremonial, and Judicial Law: The Ceremonial Law was their Gospel: Here Moses had the full, the then only, the infallible, the trying, the binding Rule, by immediate Revelation delivered to him. Therefore I conclude, God's immediate teachings were to Moses the highest and the safest Rule to Heaven. But can any man show a second? Adam had in innocency immediate revelation; it was but part of his Rule, and so no Rule of itself to heaven. Had Adam obeyed God's immediate prohibition, and violated the Law of Nature written in his heart, he had not retained his Innocency: bare forbearing that fruit would not have brought him to heaven. When afterwards, Christ was immediately revealed, suppose he had believed in Christ, but wholly neglected that remnant of the Moral Law that still was in his heart, would that Faith have saved him? Single out any of the Prophets, who had immediate revelation, as to particular things; did not the Book of the Law written by Moses, bind them? even those Commands which could not all certainly have any necessary and apparent connexion with what Truths God immediately inspired into them; that they viewing only what was immediately taught them, might herein see, and hence conclude all their duty; as to have no need of any recourse at all to any thing Moses wrote, to help them to know and perform any part thereof? David was so read, though a Prophet, in the Scripture, and thence learned to fear God, Deut. 17.19.  
Ans. 4. It makes for our safety, to look up, earnestly to pray, and use all means for the Illumination of God's Spirit; that the eyes of our understanding being enlightened, we may know what is the hope of the Father's Calling, and what the riches of the glory of his Inheritance in the Saints. Unto Believers God doth thus reveal that which Eye hath not seen, nor Ear heard, nor can enter into the heart of man to conceive. Hereby 'tis, they see Eye to Eye; that is, brightly; Faith being the Evidence of things not seen. They see the King in his Glory. And this he doth accompanying the Ministration of the everlasting Gospel, Luke 4.18. He hath sent me, saith Christ, to preach recovering of sight to the blind. The Gospel therefore is called the Ministration of the Spirit. This we must attend upon, as Lydia did, that we might have our hearts opened; and may be able to comprehend with all Saints what is the breadth, and length, and depth, and height; and to know the Love of Christ which passeth knowledge. This we may hopefully watch for; God hath covenanted, I will put my Laws into their minds: and purposed, to destroy the face of covering cast over all people.  
A. 5. And for our furtherance in holiness, let (me step a little out) we are to look up for God's gracious Spirit to sanctify, assist and comfort us. He is the Spirit of Faith and Love, as well as of a sound mind The Spirit of Holiness. And God's Covenant is to put his Laws into our hearts as well as into our minds. This obtained, we shall be Vessels meet for our Master's use. God hath likewise covenaned to put his Spirit into the hearts of his people, to enable them to walk in his Statutes. Without him we can do nothing. But strengthened with all might according to his glorious power, nothing shall be too hard for us. If God be for us, who can be against us? We shall be able to do all things through Christ strengthening us. And hath not the Son of God promised to send the Spirit as a Comforter? God's Spirit doth shed abroad God's Love in the hearts of Believers; doth make known to them the things freely given them of God; doth witness with their Spirits that they are the Children of God; doth seal them. If we obtain the Spirit in this operation of his; though we had even never so much desponding, shut up against all comfort and hope, we should presently find strong Consolation; for when he giveth quietness, who then can make trouble? As we stand in need of, so we may with good hope look up for God's Spirit to sanctify, assist, comfort us.  
A. 6. (To return again) When we are at a loss at any time for Gods will and the way we should walk in, we may very safely look up for the Mediate Objective Teachings of God's Spirit, to be directed. As heretofore, when God's people wanted direction in a particular case, they enquired of God, (as in the case of going to War, or the like) God did immediately show them his will; so now have God's people good grounds to believe that God will mediately teach them, and resolve all their doubts in necessary things, if they hearty seek it of him. Christ hath said, The Spirit shall bring to your remembrance, Acts 15. God's Church was troubled with a doubt necessary to be determined [Whether the Gentiles must be circumcised?] Peter brings an Argument from experience, to prove, they need not. James minds his Argument, v. 14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his Name. And to this, saith he, agree the words of the Prophet. Who brought this to his mind? Here we see it fulfilled▪ that the Spirit brings suitable Scriptures to remembrance to teach God's people in doubtful cases. This is the mediate objective Teaching of the Spirit.  
A. 7. But what warrant have all men, nay, God's people now, to expect a Revelation of all Truth's necessary to salvation, by the immediate objective teachings of God's Spirit? It is not for us to expect and promise ourselves or others this, if the Lord hath no where promised it. Can it be proved, when Christ saith, The Spirit shall lead you into all truth, that this is to be understood without means? without the Scripture? When God saith, They shall teach no more every man his Neighbour, and every man his Brother, saying, know the Lord; for they shall all know me: The sense is, they shall not teach as the unconverted are to be taught, who believe not, who have no saving knowledge of God at all: So they who have received the anointing, need not, as doubting and unbelieving persons, that any teach them that Jesus is the Christ. Can it be proved that the words are to be understood in that sense, as to exclude the Ministry from edifying the Body of Christ till we all come in the unity of the Faith? This Assertion, That God is pleased objectively and immediately by his Spirit to reveal to all men, or to his own people at least, all Truths, and all Duty necessary to Salvation, so that they need not mind the Scripture; but only wait for these immediate objective Teachings: is the Wile of Satan, whereby evil men take people off from what they acknowledge the full and the only Rule, to lead them into a thousand Errors. I prove it an Error by these Arguments following:  
Arg. 1. God hath promised, that in order to his people's instruction in matters necessary to Salvation, his Word shall concur with his Spirit to the end of the world. Therefore 'tis not his pleasure to teach his people these necessary Truths immediately, or without the word; much less to teach all men. The promise we have, Isa. 59.21. As for me, this is my Covenant with them, saith the Lord, my Spirit that is upon thee, and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy Seed, nor out of the mouth of thy Seeds Seed, saith the Lord, from henceforth and for ever.  
Arg. 2. God never, from the beginning of the world to the Apostles days, so taught his Church; much less all men: Therefore 'tis without reason, to imagine, he doth so now. Not in Innocency; for the Moral Law he taught Adam by that Light he was created with; which Moral Law contained necessary Truths to his Salvation. In Moses' days, though he himself was so taught, yet none else; the Church was taught mediately by Moses his Ministry. In the Apostles days, the Church was taught by their Ministry. The Apostles themselves had immediate Revelation; the Prophets also: but, 1 Cor. 12.29. Are all Apostles? Are all Prophets?  
Arg. 3. Excepting Moses, there cannot a man be shown, to whom God by immediate Revelation discovered all Duties necessary to Salvation: Paul might seem the most likely; but though the Gospel was so manifested to him, yet not the Law; this was partly by the Law of Nature, partly by the consideration of the works of Creation, especially by the Scriptures. How fond is the Conceit then, that the whole Church should now be so taught?  
Arg. 4. Had it been God's purpose in Gospel times, to teach all men; nay, to teach his whole Church immediately all their Duty; then would he not have provided for this end, Scriptures; inspiring his word into Holy men, and moving them to write it, and enduing them with the Spirit of Prophecy, and the Spirit of Miracles, to render them credible; that without hesitancy his Church might embrace the word wrote by them, for the undoubted Truth of God.  
Had this been God's pleasure, he would not have appointed a Ministry, and that to continue to the end of the world; for this very end to instruct his Church in those Truths that are necessary to Salvation. Go, preach, saith Christ, I am with you always, to the end of the world. And he gave some Apostles, some Pastors and Teachers for the work of the Ministry, for the edifying of the Body of Christ, till we all come into the unity of Faith. Did God provide Scripture, and appoint Ministers, with an intent not to use them? but to do all immediately by his Spirit, without them? When God gives Means, he doth not ordinarily work without means, but by them. It is worth observation, where the Scripture and Ministry are vouchsafed, the Heathen attain only to know Moral Duties; nothing of Christ. Is it not because God concurs to teach them, with the means they have, the Law of Nature; but doth not supply the want of means, they have not, to teach them immediately Jesus Christ? Where therefore he hath given Scriptures and the Ministry, he doth not ordinarily teach without them. Men may as well expect God should ordinarily preserve life and strength without Bread.  
Arg. 5. Immediate teachings were extraordinary things: Therefore not to be expected by all men; nor ordinarily, and for continuance, by the Church. Look on them in Abraham, in Moses, in Samuel, or any of the Prophets, they were extraordinary. Those persons chosen above any for God thus to reveal himself to: The Revelation at certain times only, 1 Sam. 3. The Lord called Samuel, and to him denounced Judgement upon Elies' House. It was so extraordinary, that all Israel, v. 20. from Dan to Beersheba, took notice of it, and hereby knew that Samuel was established a Prophet of the Lord. And v. 21. It is said, God appeared to him again in Shiloh. This was no ordinary thing. Daniel's and Ezekiel's Visions no ordinary things; nor were Joseph's, and Nebuchadnezzar's, and Pharaoh's Dreams, nor John's Revelation. Every one, nay, every Believer must not look that the Sun should stand still at his Prayers, or the Sea be driven back for him. This were to confound ordinary with extraordinary.  
Arg. 6. He that is by the Spirit immediately taught the Gospel, can say, I received it not of man, neither was I taught it, but by Revelation of the Holy Ghost. But every Believer cannot say so: Therefore every Believer is not immediately taught the Gospel.  
Arg. 7. If immediate teaching be a sufficient Rule to Heaven, than Believers need not hear the Word, or read the Scriptures: But God commanding Believers (Be swift to hear, Remember the Law of Moses my Servant. Unto the word of Prophecy ye do well to attend. Thou shalt read, Deut. 17.10.) puts them not upon a needless duty.  
Arg. 8. If every Believer hath immediate teachings, than every one of them can write God's mind as infallibly as the Penmen of the Scripture. Then every believer may add to the Scripture, and enlarge the Church's Canon. Whereas, Heb. 1.1. God did deliver the Church's Canon by parts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but now by his Son; which opposed to the former, discovers the whole Canon is by Christ delivered; no more parts, that may be added, are now to be expected.  
Arg. 9 They that hold this, must either say, God immediately reveals the same Truth and Duty that are contained in the Scripture, or divers from these: If the same, this is to say, God doth that of which there is no need at all, because 'tis done already: that he doth that in an extraordinary way, which he hath already done in an ordinary: He feeds Israel with Manna, after that they are furnished with the Corn of Canaan. If divers, this is to say, there is another way to heaven beside that that is laid down in Scripture. But it is acknowledged, that Gods will laid down in Scripture is a full Rule, an only Rule.  
Arg. 10. Satan casts evil motions into us; the Spirits are to be tried; false Teachers to be convinced: Therefore 'tis false that we need not mind the Scripture, but only wait for immediate teachings. Having already proved Satan's access to believers, the Antecedent is clear. The Consequent I thus make good.  

1. If we cleave not to the Rule given, the Scripture, and try by it, 'tis easy for Satan to prevail with us to embrace his injections for good. If our first Parents, in a state of perfection, and knowing it was the Devil's Counsel, not holding to the Rule given, were prevailed upon; much more may we, who are not always so sure 'tis Satan, when he is busy with us, and who have not attained to Adam's perfection.  
2. Spirits cannot so well be tried, false Teachers cannot at all be convinced, by immediate teachings, as a Rule. By the Scripture they may. Two things in order hereunto, are to be examined; the Doctrine of the Spirits, and the Lives of the Teachers. Suppose then a Jew should teach, the Messiah is not come pretending immediate Mission and Revelation for this: G. W. to convince him, tells him, 'tis a false Doctrine; for I am sent and taught by the Spirit immediately, that he is come. The Jew laughs at him, and tells him he is deluded: G. hath no more to say. But when Apollo's took the Jews to task, Acts 18.28. He mightily convinced them, and that publicly, showing by the Scripture that Jesus was Christ. Again, If a man walks naked in the Marketplace, crying out against sin, if another kills himself by Fasting; if a third gives himself up to commit Fornication; and all these pretend immediate Revelation their warrant, it is not sufficient to their Conviction, for a man to tell them, I am immediately taught of God; that in you these are sins. The other will deride, you fancy your self so taught of God, but you know not the depths of the spirit as I do. I am a Prophetess, saith Jezebel, Rev. 2.20. But God's word written in the Scripture plainly condemning these things in all, convincingly shows them odious every where, and is enough to stop their mouths that dare plead for their Lawfulness.   
Arg. 11. I shall add this. The spirit doth not immediately reveal the whole Bible to Believers; therefore, he doth not reveal immediately to them all their duty. For, 'tis their duty to believe all that is there taught, to practise all that is there commanded. The Scriptures a binding Rule to prove this. Thus it appears, immediate Revelation of our whole duty is not vouchsafed: therefore have we no warrant to expect it. To look for it is presumption; to fancy we have it is to pride ourselves in a Lie; and will cause to despise the Scripture.  
Answ. 8. To refuse the teachings of God's spirit in the Scripture unless so far as they agree with immediate teachings within, cannot be safe. It is to limit and tempt the Lord, to impose upon him; as saying, thou shalt immediately teach me first, or I will listen to nothing in thy Scripture. According to this, an Heathen coming amongst us and reading or hearing the Gospel must not entertain it, because it was never immediately taught him by the spirit. A Child must not obey any thing of the Scripture till it be first immediately taught him. But, If any shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, Rev. 22.19. Cursed be he that confirmeth not all the words of this Law to do them, Deut. 27.26. The Scriptures are binding.  
Answ. 9 It cannot but be very safe to attend unto, and obey the Teachings of God's Spirit in the Scriptures. There is no inward Revelation can be more sure. As to us, the Scriptures are a more sure word of Prophecy, and unto it we do well to give heed. And Blessed is he that Readeth, Rev. 1.3. If through the assistance of God's Spirit, with sincerity, integrity, constancy a man walks according to Scripture Rule, he cannot possibly miss of Salvation.  
Answ. 10. The Holy Ghost will not be offended to have any of his other teachings tried by his teachings in the Scripture. This he approves in the Bereans, safely may we therefore embrace what is agreeing with the Scripture; safely reject what agrees not with it. God's will laid down in Scripture being the only Rule.  
Answ. 11. To make immediate teachings without trial, our Rule, is to expose ourselves to a thousand errors.  
Answ. 12. The teaching of God's Spirit in the Scripture is the highest and safest Rule to heaven. It is most safe to walk by this. It is not safe to refuse the teaching of the Spirit in the Scripture, because we find not immediate Teachings that agree therewith, but very safe not to entertain immediate Teachings of the Spirit until we know they agree with Scripture, because we are enjoined to try the Spirits. And now by all that hath been spoken hitherto, it easily appeareth that Quakers have have no saving Rule, by which they walk, no sound foundation on which they build. We are built on the Doctrine of the Apostles and Prophets laid down in Scripture. This is our Rule, this is our foundation; here we fetch all Doctrines for our Faith, hence all directions for our practice. But what is their Rule, their foundation? If they say the Light in every man; then they must fetch all their Doctrines, all their directions hence. But this is sand; for it reveals but a small part of their duty, and not a word of Christ. This failing, they usually fly to immediate Revelation. If this be their Rule, their foundation; they must receive hence all Doctrine, all direction necessary to salvation. If they receive some only, 'tis but a sorry foundation; they cannot build on it, for full direction. If they look for the knowledge of all Doctrines, all Duties hence; they build on a Castle in the Air, a mere fancy; for though God can, he doth not, he never did immediately teach his Church all they were to believe and practise.   

Whether perfection, that is, a state free from all sin, be attainable in this Life?  
LEt the Reader consider one thing, that though the Scripture speaks of perfection sometimes in this sense, Heb. 12.23. The spirits of just men made perfect. 1 Cor. 13.10. When that which is perfect is come. Yet not always when it makes use of the word, Job 1.1. Job was a perfect man, yet not without sin; for he cursed his day. Phil. 3.15. As many of us as are perfect. It signifies not free from all sin, for in this sense, saith he, ver. 12. I am not already perfect. Hence it follows an Argument from the use of the word in Scripture (as, I spoke wisdom among them that are perfect etc.) concludes, not unless it be first proved that the sense of the word in that place be, free from all sin.  
In the First Dispute, G. W. objected many things. As,  
1. Christians to destroy the works of the Devil. It was Answered, So he will in his time. He took Six days to create the world, when he could have done it in a moment. Thus he mortifies sin more and more in this Life; and will remove its being in the next.  
Quest. But why will he not in this Life?  
Answ. It is his good pleasure.  
Quest. p. 22. Can he see good not to abolish it? Can he see the Continuance of evil good? Or that his Commands should not be kept?  
Answ. He sees good to suffer the ungodly to go on in sin, for the eternal advancement of his Justice. If it were not so, how easily could he change them? He sees good to suffer Corruptions, in part mortified, in his Saints to keep them humble, exercise them, drive them to his blood and Righteousness for shelter from wrath; and to render the infinite perfection of his merits, and of his Fathers pardoning grace, to all eternity, more resplendent and glorious.  
Ob. 2. Then his pleasure and commands are contrary, for he hids us be perfect.  
Answ. God commands to offer Isaac, he purposeth Isaac shall not be offered. This shows, he doth not efficaciously will every thing he commands. Yet though here is a seeming, here is no real contrariety. By commanding he made it Abraham's duty, his pleasure was to make it Abraham's duty Yet was it his pleasure it should not indeed be performed: What real contrariety is here? If he had further Objected: God commandeth us nothing but what he enables us in this life to perform. Answ. He commands us from the beginning of Life, to the end of Life, to continue in all things written in the Law to do them; yet he enables none of us to obey this command; because he will not save us without Covenant of Grace, and the continued sinless obedience of Jesus Christ our surety.  
Ob. 3. Either sin is perfectly remeved in this Life, or after death: If after death, whether doth it remain one moment after death?  
Answ. It sufficeth me to be assured from God's word, it is not done away in this Life: it shall in the next. Let the Lord take his own time to effect it. Because I see mention of Purgatory, p. 20. I further add; that, since no unclean thing shall enter the Kingdom of Heaven; since Christ is to present us holy, unblameable, unreprovable in his sight; a glorious Church not having spot or wrinkle: As part of what Christ hath merited, touching this point, is applied from time to time, to a Believer, whereby he dies unto sin by degrees; so at his death, the whole of Christ's merit is applied immediately, whereby sin is for ever totally abolished, and the soul prepared to see God to his unspeakable comfort, face to face.  
Ob. 4. But it is the end of the Ministry, which is to continue till we come to a perfect man, Eph. 4.13.  
It was Answered, That perfect man is Christ, with all his Members; for he consists of many (till we all come to a perfect man) And he is thus to be a perfect man in the other world, not this.  
Quest. Is the Ministry to continue in the other World?  
It was Answered, The Ministry is to continue to the last Trump; and to the last Trump will sin be in the Saints, but then in a Moment will the Saints be changed and perfected, and in the same moment will the Ministry cease. In the second dispute he urged. ver 12. Christ gave Teachers for the perfecting of the Saints. Here I asked, how long was the Ministry to continue in perfecting of the Saints, whether till death or no? After a pause, he answered, not so long as death. I gave him a Scripture to prove, that the Ministry and Scriptures were perfecting the Saints as long as they live. Deut. 17.19. The King shall read therein all the days of his Life, that he may learn to fear the Lord his God. If he is to learn to fear God all the days of his Life. Hence thus I argue; whilst the Ministry and Scriptures are perfecting the Saints, they are not perfected. As whilst a Carpenter is building an house, the house is not built; whilst God was creating the world, the world was not created. In the very moment when the world was created, in that very moment God did cease from creating. But the Ministry and Scriptures are perfecting the Saints all the days of their Life; therefore the Saints are not perfected all the days of their Life. He answered, the Jews are under another dispensation or Covenant. I asked, in regard the Scriptures were perfecting the Jews all the days of their Life; whether he would grant that the Jews at least were not porfected all the days of their Life? here he was gone, for he knew not how to deny it, being made so plain, though, he would not grant it: I could get no answer from him: Here we may see how false that Assertion of theirs is, that there is no coming to heaven for any in the other world, who are not first freed from all sin in this. It is evident God brought the Jews to heaven, yet was not one of them made free from sin in this.  
Ob. Psal. 119.1. Blessed are the undefiled. It was Answered.  
1. In point of Justification, Believers are in Christ their head spotless, clear as the Moon, fair as the Sun.  
2. In point of Sanctification, through renewing and assisting grace, they do not allow themselves in any known sin, but in Gods fear oppose all; and this is their evangelical perfection or sincerity.  
Ob. 6. Psal 119.3. They also do no iniquity. To which may be added Divin. of Christ, p 3. He that abideth in Christ sinneth not; doth not commit sin; in whose spirit is no guile.  
Answ. 1. They allow themselves in no sin, but sincerely strive to do their duty.  
Answ. 2. So far as regenerate and acting from the regenerate part, they do no iniquity; a Parallel place is Rom. 7.17. It is no more I that do it, but sin that dwelleth in me. Where Paul manifestly distinguisheth between his regenerate and unregenerate part, nor is this Tautology, as G. W. insinuates. Glory, Christ's Light, p. 21. For to say a man acteth from his regenerate part, speaks the springing of his actions from a right principle; to say he doth no iniquity, speaks the conformity of his Life to a right Rule. It follows not hence the Saints are perfectly free from sin, for when Paul in this sense did no iniquity, sin dwelled in him. Nor will G. W. say, I suppose, no man is regenerate but who is perfectly free from sin. Otherwise though he boasts of being in the Light, he must be unregenerate; for he confessed he had not yet reached perfection.  
Ob. 7. But guilt cannot be taken away, whilst the being of sin remains.  
It was answered, it can. Ro. 8.1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the spirit. This intimates there is flesh in such, though guilt is removed. The Apostle speaks of himself, who was then regenerate and in Christ, and so had guilt gone, yet acknowledged a Law of sin in his members.  
In the Second Dispute this being asserted, Eccles. 7.20. was urged, There is not a just man on earth that doth good, and sinneth not. The Just person is one that is justified, his guilt gone, yet he sinneth. To this there was no answer given: It was said in the first dispute, Job. 9.19. If I sin thou will not acquit me.  
Answ. If I sin as do the wicked, with allowance. Thus, he that is born of God doth not commit sin, and God will by no means clear such as are thus guilty.  
Ob. 8. Heb. 12.22.23. You are to come to God the Judge of all, and to the spirits of just men made perfect.  
Answ. This speaks of spiritual coming by faith, whereby the Saints on earth enjoy communion with God, and the Saints in heaven; not at their having attained unto the perfection of the Saints in heaven. Will he say, they have attained to the perfection of God himself. For 'tis said, ye are come to God. Will he say every of the Hebrews had attained, to be perfectly free from all sin, so as to have no evil thought in them any more for ever; as it is with the Saints in heaven? p. 20. The Scriptures, saith he, speaks not of any perfection of the body; Yet, he goes on and would fain prove such a perfection, from hence that it ought to be. It seems than he asserts a perfection that he grants the Scripture speaks not of: But his Argument is weakness itself. Duty is one thing; Power. or Possession another. These Eight Objections were all answered in the first Dispute, so that he had nothing more to say in vindication of either of them. He was not so ingenuous, as to write my Answers, lest he should discover the sandiness of the foundation he builds his doctrine on. I find other objections in his Divin. of Christ.  
1. In the Epistle, He hath perfected for ever them that are sanctified.  
Answ. Meritoriously. The sanctified need no other sacrifice to fly to all their days. Will he say, none are sanctified that have any sin in them?  
2. Christ cleanseth from all sin. He hath washed us from our sins in his own blood.  
Answ. What sin is cleansed, is cleansed by Christ's blood: Christ blood from time to time cleanseth away all guilt from Believers. It cleanseth away the reigning power of sin in this Life, the being in the next; not in this, for John, washed and cleansed, confesseth, 1 John 1.8. If we say we have no sin, we deceive ourselves.  
3. He will thoroughly purge his Floor?  
Answ. Separate the ungodly from the Righteous.  
4. Can the work of faith and grace be sinful?  
Answ. Faith itself can be imperfect, therefore the work of faith. Lord I believe, help my unbelief. Imperfection is sin, for perfection is duty.  
5. Page 20. He that is born of God, overcomes the World. God hath made my way perfect, 2 Sam. 22.23.  
Answ. Though he hath his failings, his course of Life is holy, notwithstanding all opposition from the world, or other enemies. Will they say none is born of God, but who is free from the being of sin? then no Quaker is born of God; for the man cannot be brought that is perfectly free from all sin. Nor can it be proved that by perfect is meant free from all sin. David had failings in the end of his days, and he acknowledged his house, was not so with God; but David asserts the Perfection of his warlike attempts, not of his graces; as the context showeth.  
6. Such as are in Christ have cast off the old man?  
Answ. The Reigning power of sin. Have crucified the flesh,  
Answ. It is dying a lingering death. Faith Purifies the Heart.  
Answ. Casts out the reigning power of sin; from time to time delivers from an evil frame, purgeth out evil thoughts, and motions, though still others succeed. It is said, Rom. 6.6. That the body of sin might be destroyed.  
Answ. In the other Life it shall, in this our work is, vers. 12. Not to let sin reign, not to obey it in the lusts thereof.  
7. In whose spirit is no guile?  
Answ. Who having sin, doth not cloak it, but confesseth it plainly, and is sincere, desiring mercy; as appears in the next verse. Psal. 32.2, 3. When I kept silence, my bones waxed old.  
8. Are not all the Works of the Spirit of God perfect? They glory much in this Objection; but there is nothing in it. For,  
Answ. 1. The Operation or working of the spirit is always perfect, he works in infinite wisdom, by infinite power.  
2. The Work or thing wrought is always perfect for its part, nature, or kind; a bud is a perfect bud. An Embryo is a perfect Embryo. The least Drachm of grace true and not counterfeit.  
3. Every saving grace, though but like a grain of Mustardseed, shall be perfect in degree also in God's time. As was the work of Creation.  
4. But every saving work of the spirit is not presently perfect in all those degrees of perfection, it is to attain unto. 1 Thes. 3.10. Praying that he might see your face, and perfect that which is lacking in the Faith.  
5. Nor doth every saving grace wrought by the spirit of God, forthwith exclude the being of all sin. Which is the perfection enquired after. To affirm this, is to say in whomsoever is any sin, in him God's spirit never wrought any grace; that since Moses chode at the waters of Meribah, God never wrought meekness in him.  
9 That the Righteousness of the Law might be fulfilled in us?  
Answ. 1. Sometimes the word [fulfil] signifies no more then sincerely to obey the Law, whether in part, or in whole. In part, Ja. 2 8. If ye fulfll the Royal Law according to the Scripture, thou shalt love thy Neighbour. This is but part, for there is another part of the Law requiring Love to God. So Gal. 6.2. Bear ye one another's burdens, and so fulfil the Law of Christ. That is that part of the Law which requires this duty. In whole. 1 Chro. 22.13. If thou takest heed to fulfil the Statutes and Judgements which the Lord charged Moses, than thou shalt prosper. Be strong. And in this Life we receive grace, thus to fulfil the Righteousness of the Law, that is sincerely to obey every precept, so far as we attain to understand it.  
Answ. 2. Sometimes the word (fulfil) is used to signify, most perfect exact and through conformity to every title of Gods Law. Mat. 15.17, 18. I came not to destroy the Law, but to fulfil. And thus in the other world, God's people shall attain to fulfil the Righteousness of the Law; but not in this. He that affirms it, must prove it.  
Answ. 3. Yet our Divines understand the Righteousness of Justification. This being the Scope of the Apostle, to prove no condemnation to believers, because the Gospel or Law of the Spirit of Life frees them from the condemning power of the Law of Works; because God sent his Son and condemned our sin in him, who had perfectly obeyed the Law; that through the imputation of what Christ hath done and suffered, we might be looked on, as if from the beginning of Life to the end, to have obeyed the Law as creatures, to have satisfied it as sinners.  
10. You plead for Sin. This is in every one's mouth. An opprobrious and gross slander.  
Answ. 1. Do we say it is lawful to sin? Let it be considered who do more call men off from sin, they or we? Their Light without the Scriptures will help to call men off from Lying, Injustice, Uncleanness, Disobedience to Parents, and such like Duties of the Law of Nature. And do we tell men it is not needful to forsake these sins? We urge men to forsake these; and to the observance of the Christian Sabbath: we press to secret Prayer, and prayer in the Family; to begging of God a Blessing on the food we take, after the example of Christ, we press to repent of the very being of an evil thought in us, arising out of our hearts; and of a Nature inclining us to offend; we press the Celebration of the never abolished Ordinances of Baptism and the Supper; we press to seek remission by the Blood of Christ. All these, according to the Doctrine of the Apostles, on whom, with the rest of the true Church of God, we are built; and according to the unerring Rule of God's word written. Who do press men unto Holiness? who do call men off from Sin more than we?  
Answ. 2. Do not we denounce against men, that if they allow themselves in any Sin and Wickedness, they must perish to Eternity.  
Answ. 3. Do we not say, it is the duty of all to be perfect, and to press after it; to watch against all, even the least sins; to repent of every failing, and fly to Christ's blood, and Gods free Grace for pardon.  
Answ. 4. We do indeed tell men that God will accept of their sincere and true endeavour to do all, flowing from Faith in his Grace, and the Merits of Christ, though they cannot attain to be quite free from Sin. It may be, he will say, this Doctrine encourageth to Sin: But I say, this Doctrine naturally encourageth to strive against Sin, and endeavour after Holiness; whereas the contrary discourageth and takes men off from their endeavours. If two Companies of Children were to run a Race, and one should say to this Company, there are strong men at the end of the Race; if you run as strong and as fast as they can run, you are to enjoy a rich inheritance, but if not, you are to die: Another should say to that Company, though you are not able to run as last as men, and as strongly, yet if you do your best endeavour, and hold out, you are to enjoy the rich inheritance; I ask which of these two did speak most to the encouragement of their Companies? The former spoke to the cutting off their endeavours, by despair, the latter to the putting of Courage and Life into them. Thus 'tis here: saith the Quaker to his Company, In Heaven, which is the end of the Race, there are the Spirits of just men made perfect, you must obey as perfectly as they; there must be no sin at all in you, and then you shall obtain Salvation; but if otherwise, you must look to perish. Saith the Scripture-Minister to his Company, Though you cannot attain in this life to be as pure as those in heaven; yet, if by Faith you fly to Christ's Blood and Merits, and sincerely endeavour to please God in all things, and hold out thus to the end, God will graciously accept and save you. I appeal to the very Consciences of all Quakers now, who is it that doth most encourage to press after Purity and Holiness? Must they not according to this Doctrine, say, I must be quite free from all sin here, or burn in hell to all eternity; I have tried to get free, these 3, or 6, or 10, or 20 years, and could never all this time attain it; and what ground can I have of better hopes for the future, than I have had all this time? I may not look for it. And if I may not come to heaven, unless in this Life I get free from all sin, I am shut out from Mercy; to what purpose shall I press after Holiness? Such must needs be the workings of their hearts, who will believe there is no salvation without perfect freedom from sin in this Life.  
I come now to lay down more Arguments against this Doctrine, having already urged one, from Eph. 4.12. And the first shall be of Instruction, because I am persuaded men therefore plead for this Perfection, because they know not what it is.  
Arg. 1. We should not speak an idle word; for this we are to give an account at Judgement: we should not have one vain thought in us: How long shall vain thoughts lodge in thee? We should not have one Wand'ring thought in Prayer, Eccles. 5.3. The Holy Ghost calls a wand'ring Prayer, a Dream: we should not have one inordinate desire: Thou shalt not covet. We should not have one evil imagination against our Neighbour: Let no man imagine evil against his Brother in his heart. We should not so much as conceive any evil in our hearts, Acts 5.4. Why hast thou conceived this thing in thy heart? (G. W. cuts my Argument short. p. 21.) But I asked him, Whether a state of freedom from all these sins were attainable in this Life? He had the face to tell me it is. But the Consciences of all enlightened persons, Observers of their own hearts, will bring in testimony against him. What saith Nehemiah? Chap. 13.22. Spare me, O my God, according to the greatness of thy Mercy. In the Dispute I urged Job. And if any were perfect in this sense, surely he; the holiest man than on Earth: But what is his Testimony? Job 9.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What I perfect? I should not know my Soul. He abhors to entertain such a thought. How did Paul find it? Phil. 5.12. Not as though I were already perfect. Paul was sensible of his imperfection. Compare this with v. 15. Let us therefore as many as be perfect, be thus minded; that is, let as many as are well grown in Grace, see and be sensible of our imperfection, or let not any pretend to be well grown in Grace, that will not look on himself as imperfect. These holy men knew, God saw something in them which ought not to be there; and if our hearts condemn us, God is greater. Therefore cried holy David, Psal. 143.2. Enter not into judgement with thy Servant; for in thy sight shall no flesh living be justified. And God himself testifies, Gen. 8.21. The imagination of man's heart is evil from his youth.  
But p. 21. God called Job perfect.  
Answ. And Job afterwards denied himself to be perfect. Therefore God speaking true, he was perfect, that is, upright, sincere, well grown in Grace. Job speaking true, he was not perfect, that is, not free from all sin.  
Self-justification, p. 22. we do not own:  
Answ. Yet you must own speaking true: Either Job denying himself to be perfect, spoke truth or falsehood; if truth, Job was not perfect; if falsehood, he was perfect.  
But he did attain Perfection afterwards, Job 23.10, 11. I shall come forth as Gold, my foot hath held his steps.  
Answ. Though to that time he had been upright and steadfast with God, and was confident should so persevere, yet was he not free from sin; for after this, Chap. 40.4. I am vile, saith he. And that enlightened person that observes the workings of his own heart must, and cannot but say so too.  
But, p. 21. Victory over vain Thoughts is attainable.  
Answ. Thoughts prevailed against, and cast out, return again; and their being in us, is Sin, Acts 8 20. Thou baste thought that the gift of God might be purebased with Money. Since than he attempts only to prove Victory, not Freedom from evil thoughts, he speaks not to the point, deserves no Answer. Yet to that Scripture, Prov. 12.5. The thoughts of the Righteous are right. I answer, that deliberate thoughts, the determinations, purposes of a righteous man (which carry the bent of his heart with them) are, for the main, right; in opposition to the Counsels of the wicked. Will he say, there is no man righteous that hath any evil thought in him?  
Arg. 2. To dive a little deeper. We should not have one evil principle in us inclining us to offend God. This is called Sin, Rom. 6.12. Let not sin reign. Rom. 7.17. Sin dwelling in me. ch. 7.8. Sin taking occasion by the Law, wrought in me all manner of Concupiscence. It is called the Body of Sin, c. 6.6. The Law of Sin, c. 7.23, 25. I asked, Was such a state attained in this life, as to be wholly free from all evil principles? He stuck not to say, it was attainable. To prove the contrary, I urged, John 15.2. Every Branch in me that beareth fruit, he purgeth it. If the Father purgeth, there must be something to be purged out. He acknowledged it. This must be an evil principle inclining to offend God. He denied it not. But his Answer then was agreeable to p. 22. After a while all evil Principles are purged out, and then the Father ceaseth from purging. But to this effect was the Reply; this man whom you suppose to have all evil principles purged out of him, either is in Christ bearing fruit, or not. It was answered, He is. If he be in Christ, bearing fruit, then, said I, the Father purgeth him; for every Branch in him that beareth fruit, the Father purgeth. If the Father purgeth him, he hath evil principles to be purged out, whatever you suppose to the contrary. G. W. must not contradict our Saviour, and say, I know a Branch in thee, bearing fruit, that the Father doth not purge. He ceaseth to answer, and falls to oppose, p. 22. He washeth us from our sins in his blood. It is answered already, being the second Objection out of Divin. of Christ.  
He opposeth further: Because it is the Father's purging, sin must needs be perfectly purged out.  
Answ. Then every fruitful Christian is instantly freed from all sin. Indeed he shall in God's time: But hence it follows not, but that the Father purgeth, and purgeth as long as this Life lasts to perfect the work. It was asked whether the branch be not of the nature of the Vine?  
Answ. We are partakers of the Divine Nature, and from Christ receive Grace for Grace. What then? Will he dare to say, that assoon as a person is a partaker of renewing Grace, and the Spirit of God, that he is incontinently free from all sin? or doth it follow, he shall before death. Let him prove the Consequence; or show us the man that is freed. The Spirit of God, who knows all men, tells us, there is none free, Prov. 20 29. Who can say I have made my heart clean, I am pure from my sin?  
Arg. 3. Where there is not perfect knowledge, there cannot be perfect practice: For a man's acceptable practice cannot exceed his knowledge. Whatsoever is not of Faith is Sin. But there is no man hath perfect knowledge, Psal. 19.12. Who knows his Errors? cleanse me from secret faults. There is no man that doth not offend more than he takes notice of. And this Ignorance remaineth during life, as hath been proved from 1 Cor. 13.9, 11. Now we know in part.  
Arg 4. If all persons whatsoever do sin whilst on Earth, than there is none in this life perfectly free from sin: But on earth all persons whatsoever do sin, 1 Kings 8.46. There is no man that sinneth not. Gen. 8.21. The imagination of man's heart is evil from his youth. His Imagination or Fantasy should be always profitably employed, either propounding to the apprehension and judgement spiritual Objects, or carnal, in a spiritual manner, to preserve the Soul always in a holy frame; but from our Youth, nay, our Childhood (the word will bear it) it is otherwise. And this is not spoken of the old wicked world; they were gone: but of Noah and his Family, Eccles. 7.20. There is not a just man upon earth, that doth good, and sinneth not. I ask, whether the supposed perfect man be upon earth? If on earth he sinneth, Jam. 3.2. In many things we offend all. Where is the man then that is perfectly free from all sin? It hath been objected to me James speaks not of himself or any in a gracious state, v. 9 Therewith curse we men. James was no Curser; he speaks of the unregenerate only.  
Answ. It is not said, therewith we all curse men; for then James had necessarily included himself. But though the matter spoken of doth necessarily exclude James, in v. 13. yet the manner of speaking doth necessarily include him, in v. 2. It is not In many things we offend; but in many things we offend all. So it is most evident and clear, that there is no person, no not one, in this life perfectly free from sin. And since we may have redemption, even the forgiveness of our sin, through faith in Christ's Blood; and the acceptation of our persons also, why should we be backward to entertain this Doctrine?   

Touching Baptism with water, whether it be an Ordinance of Christ, binding us?  
OBserve the Question between us and them, is not Whether Infants or persons at age shall be Baptised? but, Whether any are to be Baptised? The Question is not, Whether Presbyterians or Anabaptists, etc. are to Baptise? but, Whether any, whether true Ministers of Jesus Christ, whoever they be, are to Baptise? For, if any Ministers whatsoever are to baptise any persons whatsoever with water, than their Doctrine is false; then the Question in hand must be yielded up, that Baptism with water is an Ordinance of Christ binding us. To prove the point:  
Arg. 1. What God hath instituted for his Church, and not repealed, is still binding: But God hath instituted Baptism with water for his Church, and not repealed it: Therefore Baptism with water is still binding.  
Obj. Against the Major Proposition they object; No Dictate binds, but what proceeds from the Light within; for, p. 13. We are to worship God in newness of Spirit.  
Answ. As if we could not worship God in newness of Spirit, when we obey the Dictates of God himself in the Scripture, Psal. 119.4, 5. Thou hast commanded us to keep thy Precepts. O that my ways were directed to keep thy Statntes. A gracious soul keeping Gods Statutes in Scripture, and Gods Commands to keep them, can from Faith and Love hearty, and with longing desire embrace and close with them. Those therefore that care not to obey God's Voice or Institutions in Scripture, have reason to suspect themselves strangers to this newness of Spirit. But the Major is evident from the binding power of the Scripture. The Minor hath three parts. That Baptism was instituted of God. That it was instituted for the Church. That it was never repealed. I prove them singly.  
1. Baptism with water hath been instituted of God. First God gave John Commission to baptise with water, John 1.33. He that sent me to baptise with water. The Institution was after confirmed by Christ, Mat. 28.19. Go, teach all Nations, baptising them.  
Obj. Saith G. W. Here is no mention of water. It is spiritual Baptism we are to understand.  
Answ. That we are to understand Baptism with water, these Arguments.  
Arg. 1. Christ commands them their Duty. But though it be their duty to endeavour to baptise spiritually or convert men; yet it is not their duty to convert men; for supposing their diligence, 'tis not their sin if persons be not converted, or spiritually baptised. God never gave them power thus to change men's hearts. Their work is one, the Holy Ghosts another.  
Arg. 2. If teaching be external, baptising is external. You may as well say, they are to do the Spirits Office in teaching internally, as the Spirits Office in baptising internally. It's evident, they are enjoined a work in their power, and a work distinct from the work of the Spirit, in that his presence to do his work is promised, whilst they do theirs.  
Arg. 3. Paul would not have thanked God he baptised so few, 1 Cor. 1.14. if baptising spiritually had been his work.  
Arg. 4. If we are to understand spiritual baptism, then as many as the Apostles baptised, were certainly sanctified: but what was Simon Magus? Acts 8.13.  
Arg. 5. If this be Christ's meaning, and there be no other Baptism in the Church than spiritual; then every Believer and sanctified person is already baptised; and no more is to be done to him, as signified by this word. But Christ requires that even Believers be baptised, Mark 16.16. Cornelius was a devout man, sanctified already, and the Holy Ghost fell on him; yet after all this, he is baptised, Acts ●0. Crispus and many Corinthians believed, yet were also baptised, Acts 18.8. Nay, therefore baptised, because Believers.  
Arg. 6. If the Apostle did afterwards baptise with water, than we are to understand Christ as commanding Baptism with water: but they did. This was denied in the Dispute. proved from Acts 8.36. See, here is water, what doth hinder me to be baptised. And, Chap. 10.47. Can any man forbidden water, that these should not be baptised? I asked, how can we assure our Consciences better of the meaning of Christ, than by the practice of the Apostles? It was answered, The Apostles knew not the mind of Christ. Here Robert Ludgater's Impudence called for pity. Here's a Fellow, said I, takes upon him to know the mind of Christ better than the Apostles. Upon which, he was blanked, and neither he, nor any of the rest attempted to give any Answer to this Argument.  
2. Baptism with water was instituted for the Church, Mat. 28. Teach all Nations, baptising them. It was not instituted for one or several persons by name, but all Nations, Acts 8.5. In the City of Samaria, Philip baptised both men and women. Acts 18.8. Many Corinthians believed, and were baptised. So the Eunuch was baptised with water; Cornelius also, and his Company, Acts 8.36. & 10.47. already mentioned. The extent both of the Institution and of the Practice, prove, it was instituted for the Church.  
3. This Institution of Baptism by water for the Church, was never repealed: Show when.  
Obj. John must decrease, Christ must increase.  
Answ. John's honour must. As the Light of the Morningstar decays by the Rising of the Sun. Here is no Repeal; and Christ confirmed the Ordinance after John's death.  
Obj. There is but one Baptism.  
Answ. True; but this hath two parts, the Outward, or the Sign, which is water, applied by the Minister: the Inward, or thing signified, which is the Question of a good Conscience. This we obtain by the Spirit, rendering the outward means effectual, which is far from repealing it.  
Obj. Then 'tis but the outward part of Baptism that is contended for.  
Answ. We agree in this, that the question of a good Conscience is necessary. We differ in this, whether the use of water, as signifying it, be a binding Ordinance?  
Obj. There is a distinction between Baptism of water and of the spirit, as between John's Baptising with water and Christ's with the holy Ghost and fire.  
Answ. 1. The Scripture calleth sometimes the work of the Minister, sometimes the work of the spirit, Baptism: and they differ as much as the sign and the thing signified in one and the sand e Ordinance.  
2. John's Baptism and Christ's are in substance the same, for when John Baptised with water, the spirit of Christ was given to purge and sanctify; and when Christ Baptizeth with the Holy Ghost it was in the use of water. Eph 5.26. He sanctifieth the Church with the washing of water by the word. Here is nothing yet to prove a Repeal.  
Ob. Divin. of Christ, Second part, p 49. The substance come, the shadows fly.  
Answ. 1. By the substance do you mean sanctifying grace, and the Question of a good Conscience? [Lord what wilt thou have one to do?] since Christ saith, Go, Teach, Baptising; had you that substance, you would stand for this Ordinance of Baptism with water. When the Eunuch, the three thousand, Lydia, the Jailor were converted, they were for it.  
2. The true substance abolishing shadows, is not Christ in us, or his Image drawn over our souls in sanctification; he was thus in the sanctified when the shadows ought to be upheld; but Christ in our Nature dying for us. And this substance Christ personally considered, hath established Baptism with water, as hath been shown. This objection therefore contains Blasphemy against Christ, it is as much as to say to Christ instituting this shadow, thou forgetest thyself: thou know'st not what thou dost; but will men be wiser than Christ? beware  
Ob. 1 Pet. 3.21. Baptism saves, not the putting away the filth of the flesh.  
Answ. This [not] is not an absolute Negation, but comparative; and signifies [not so much] for our Saviour, Mark 16.16. tells us plainly; Baptism doth conduce to our salvation.  
Ob. Paul was not sent to Baptise.  
Ans. The same answer serves here. Preaching being a more weighty work, Paul committed Baptising to his Assistants, as Christ did to his Disciples. The same manner of speech we have, Hos. 6.6. I will have mercy and not Sacrifice,  
Pag. 34, 'tis Objected, Being wicked, their Sacrifices were not accepted.  
Ans. But will you say, sacrificing was not their duty, when God gave them Commandment for it? till Christ's death, God did require it.  
Ob. If mercy and knowledge of God had born sway among them, there had been no need or occasion for Sacrifices.  
Ans. 1. Since it did not, according to confession there was need of sacrificing; yet saith God I will have mercy and not sacrisice: The sense than must needs be [not so much.]  
2. Man bringing guilt with him into the world, had he been able all his days to live like an Angel, there had been need of offering sacrifice for that guilt.  
3. Sacrificing being then God's Institution, Holiness did not disoblige men from it; but rendered them the more conscientious to do their duty.  
Ob. The Sacrifices of God are a broken Spirit.  
Ans. And doth a broken Spirit disoblige him that hath it from obeying God's Institution? Let it be remembered, nothing but Christ's death puts an end to the sacrifices of the Law. Though God valued mercy, and valued a broken Spirit above Sacrifice, yet his Institution could not cease binding to the Jews till the death of Christ.  
Ob. If Paul bade a command to Baptise, he would not have thanked God for not obeying.  
Ans. If Christ's institution had been only a spiritual Baptisin, and not a Baptism with water, he would not have thanked God that he Baptised so few. He had a command to Baptise, but if his Assistant did it, he was not obliged to do it over again. He only thanks God it was done by other hands, not his own, lest they should have taken occasion, had he baptised them, to say he did it in his own name.  
That Paul had a command to baptise is evident. 1. From that general precept, [Go, Teach, Baptise.] He being a Minister of Christ, and an Apostle, and the institution of Christ not ceasing in his days, it must needs be that Paul was included in that Commission. 2. Had he not command, he had sinned in baptising any, 1 Cor. 1.14, 16. Lydia, the Gaoler, running without being sent; had not John (greatly sinned if he had baptised, and had not been sent of God? so had Paul. 3. Baptism is Gospel. Paul had a Commission to dispense the Gospel. 1 Cor. 9.17. A dispensation of the Gospel is committed to me. Therefore he had a Commission to dispense Baptism. It was said Baptism is not Gospel. And answered what is instituted by Christ after his death must needs be Gospel, but Baptism was instituted by Christ after his death. Here they had no more to say; and the thing is plain, either it is a Legal, or it is an Evangelical institution. What is appointed to signify Christ already come, is in a most proper sense Evangelical.  
Pag. 34. It is now objected, The Gospel is everlasting.  
Ans. Baptism with Water is to last to the end of the world, and the benefit and fruit of it, to the chosen, to all eternity. So the Preaching of the Gospel is to last to the end of the World, and the benefit and fruit of it to the chosen for evermore. Thus it appears they cannot prove that the Ordinance of Baptism with Water is repealed. And indeed being no part of the Ceremonial Law which was put an end to by Christ's death, nor of the Judicial Law, which was but temporary; since it was appointed to continue after his death, how fond must it needs be to imagine a repeal.  
Arg. 2. What is instituted to continue to the end of the world binds still. Baptism with water was instituted to continue to the end of the world. Go, preach, baptising, I am with you always to the end of the world.  
1. The command was given to them, not as Apostles, but as Ministers; for so was the command of preaching; it being a matter not requiring any extraordinary call or qualification for it. But Ministers are to continue to the end of the world, Eph. 4.11.13. Therefore all Ministers are concerned in the command, and must obey it as long as Christ continues then.  
2. When Mtathew useth the expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in other places of Scripture, he understands according to our translation here, the end of the world. Mat, 13.39, 40, 49. The Harvest is the end of this world. At the end of the world the Angels shall sever the wicked. Therefore, by this expression here, Mat. 28.20. he understands the end of the world, and not of that present age. As long as this world lasts Christ will be with his Ministers to bless this Ordinance administered by them. Now let the World judge whether those that teach among the Quakers be not Rebels against Christ, as I called them; Christ saith, Go, Baptise; the language of their practice is (if they have been baptised) I renovace my Baptism, if any of them were born Quakers, (for Quakers is but of yesterday) I never was, never will be baptised, I neither will baptise, nor suffer others to be baptised. If allowed rebellion doth not constitute a Rebel, what doth? yet I am far from looking on the Administration of Baptism as the duty of any of these men, because they are no true Ministers of Christ; herein they are rebellious only, in that they take themselves to be Ministers of Christ, and yet refuse the Administration, The point being clear that Baptism with water is God's Ordinance binding us: is it not our wisdom to submit to it? Christ sanctifieth his Church by the washing with water; promiseth, he that believeth and is baptised shall be saved. Are we not enemies to ourselves and children, if we reject a means of Sanctification, a means of Salvation? Is not God a Jealous God in matters of his worship? Hath he not said, cursed is he that diminisheth? and who can be guilty of diminishing if he be not, who pulls down where God hath not pulled down, but hath set up? Had it not well nigh cost Moses his life, that he neglected the Circumcision of his child? And when God had instituted Circumcision, did he not threaten, the man child not circumcised the eight day shall be cut off, he hath broken my Covenant? Gen. 17.14. These things are written for our example and for our learning; for whom God hath instituted Baptism to be of that use to us, that circumcision was of to the Jews. The Lord hath said, Call upon me, fear me; the same Lord God hath said, Go, teach, Baptising, The Pharisees rejected the Counsel of God against themselves, not submitting to this Ordinance, Christ submitted to it: whether shall we chose to imitate Christ or the Pharisees?   

Whether the Lords Supper be an Ordinance of Christ binding us?  
For this also take these two arguments.  
Arg. 1. What is ordained of Christ for his Church, and not abolished, still binds; but such is the Lords Supper. It was Instituted by Christ, Mat. 26.26, 27. And as they were eating, Jesus took bread and blessed it, and broke it, and gave it to the Disciples, and said, take, eat, this is my body. And he took the Cup and gave thanks, and gave it to them, saying, Drink ye all of it. It was instituted for his Church, 1 Cor, 11.23. For I have received of the Lord that which also I delivered unto you. v. 24. This do in remembrance of me. He delivered the very command of Christ to them, being a Church of Christ: plainly discovering that they were all bound to the observance of it. Let any show now where did Christ ever repeal this Institution.  
Ob. Divin. of Christ, Second part, p. 50. The Apostles condescended to the low capacity of the Corinthians, as not grown up to that spirituality, to see through the outward shadows. Their example is no Precedent?  
Answ. 1. The Apostle delivered to them the command of Christ. ver. 24. This do, ver. 25. This do. He warneth them of unworthiness, under penalty of making themselves guilty of the body and blood of the Lord. He enjoins them with due preparation to obey the commands of Christ. ver. 28. But let a man examine himself, and so let him eat. Is all this but an Indulgence or Sufferance? Paul presseth to have the Institution of Christ in a right manner obeyed in his Church.  
Answ. 2. Can not the Corinthians see through the outward shadows? were they not believers in Christ who is the substance of all the shadows? were they not sanctified in Christ Jesus? ch. 1.2. Yet the Apostle enjoins them obedience to the Institution of Christ.  
Answ. 3. Either the Apostle did deliver to them the commands of Christ, or not, and they were to obey the Apostles commands as the commands of Christ or not. If they were to obey the Apostles commands as the commands of Christ; then are they to be our Precedent: For we are to obey the commands of Christ as well as they. Here is no manifestation of a repeal.  
Ob. It could not in reason or truth be enjoined all others that succeed, who spiritually enjoy the Communion of the body and blood of Christ, where none of their disorders have any place.  
Answ. 1. This Objection seems to yield that Christ ordained the Supper for weak Coristians, who are subject to Disorders; but not for strong: and the Corinthians are a Precedent for such weak Christians. Then why at least do not those: who look on themselves as Teachers from Christ, among Quakers, enjoin, as Paul did, such weak ones, to partake of this Ordinance? Are there no weak ones among them?  
Answ. 2. Will this man take himself to be wiser than Christ, and wiser than the Holy Ghost, who inspired Paul to enjoin the Corinthians according to the institution of Christ? There was not one sanctified Corinthian but had Communion with the Body and Blood of Christ. And many of them were well grounded in Grace, ch. 1. v. 5. In every thing ye are enriched by him, in all utterance, and in all knowledge; and yet these even these, are enjoined to partake of the Lords Supper, Will he say the Holy Ghost did not act in reason or in truth?  
Answ. 3. A grown Christian may grow more, and he that hath Communion with Christ may have further Communion, and he that is strong may yet have more strength, and so by this Ordinance be further and further helped on to Salvation. There doth appear then very good reason why the Holy Ghost should enjoin strong Christians this duty of partaking the Supper.  
Ob. p. 51. They who know a beginning in the Spirit ought to wait for this spiritual appearance, and coming of Christ, and not turn back again to shadows.  
Ans. 1. He condemns Paul's practice, which he approved of before. If condescending Paul acted according to the mind of Christ, then true Ministers ought thus to condescend and put weak believers upon receiving the Supper, that they might act also according to the mind of Christ. ●e ye followers of us, saith he, as we also are of Christ. But if weak believers must not partake of it; because a shadow, than Paul should not have condescended to give them the Lords Command, putting them upon receiving: examine yourselves, and so eat. Will this man become Paul's Teacher, and pretend to know Christ's will better than Paul?  
Ans. 2. According to this Doctrine, the Corinthians ought to have rejected the commands of Christ by Paul. [Do this, let a man examine himself, and so eat.] We do know a beginning in the Spirit, and must we return to shadows?  
Ans. 3. As if partaking of the Supper were inconsistent with waiting for a more full manifestation of Christ; or Naaman washing in Jordan, could not expect from God a cure of his Leprosic. It is the duty of all believers in the use of means, which the Lord hath appointed to expect his presence and his blessing; and in the use of such means it may be had. If God appoint the blowing of Rams horns, in their obedience, Israel may expect the fall of Jerico's walls. And so in the use of the Supper, it being of the Lords own appointment, we may expect his gracious presence, 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? We may expect the confirmation of our faith touching pardon, Mat. 26.28. This is my blood of the new Testament, which is shed for many for the remission of sins.  
Answ. 4. Though it be a shadow, yet an Evangelical shadow, a shadow of the Lords own appointing, and which he never yet repealed. And shall not this be dear to every gracious soul? Who is not bound to uphold the unrepealed ordinances of Jesus Christ? As every Jew was bound to uphold the Passeover in a Holy manner, till Christ's death did put an end to it: So is every Christian bound to uphold the Lords Supper, Christ having neither done, nor said any thing to cause the celebration there to cease. And therefore where the Lords unrepealed ordinance are contemned, they may talk of Christ's spiritual appearance, but they may wait long enough, and with small hope to obtain. The Lord thy God is a jealous God. He speaks with reference to instituted worship, as the Supper is. Contemn this, expect the Lords burning wrath, never look for his gracious presence, it will not be vouchsafed. Might a Jew have said, I have had a beginning in the spirit. I must wait for a spiritual appearance of the Messiah; I will not turn back to this shadow of the Passeover. What saith God? Num. 9.10.13. He shall be cut off from his people. See the severity of God in point of instituted worth. Deut. 4.2. Thou shalt not diminish. Such are more likely to pull down a curse upon their heads, than obtain the spiritual sense of Christ.  
Arg 2. What is appointed to continue till Christ's coming at the end of the world, is still binding. But so is the Lords Supper, 1 Cor. 11.26. As oft as ye at this bread and drink this cup, ye do show forth the Lords death till he come.  
1. Ob Life of Christ within, p. 40. we do not read of another coming in the flesh yet to be expected, Divin of Christ, p. 49. Christ the enduring divine substance ends all types and his come and appearance in the flesh. The Disciples were witnesses of his coming after the Resurrection, of his spiritual coming, and Christ promised some of them should not taste of death till they see the Son of man coming in his Kingdom. Matt. 16.28. But there is no coming in the flesh to be expected.  
Ans. 1. That Christ is to come in the flesh; that is to say, our humane nature glorified at the end of the world; take these Scriptures, Heb. 9, 28. Christ was once offered to bear the sins of many, and unto them that look for him shall be appear the second time, without sin unto salvation. Christ hath once appeared already in our nature, and he is to appear a second time; which bearing relation to the former, must needs be also in our nature, 1 Cor. 1.7. Ye come behind in no gift waiting for the coming of our Lord Jesus Christ. He was come to them spiritually already, this therefore speaks of his coming in the end of the world to Judgement, 1 Thes. 4.17. The Lord himself shall descend from Heaven with a Shout, with the voice of the Archangel, and with the Trump of God, and the dead in Christ shall rise first, than we which are alive and remain shall be caught up together with them in the Clouds, to meet the Lord in the air, so shall we ever be with the Lord. G. W. Did the Apostle live to a personal coming? Ans. The Apostle speaks in the person of believers, some of them will be then alive. This cannot be understood of a spiritual coming in this life. 1. He was so come to the Apostles already. 2. Doth the Lord come spiritually with a shout? etc. doth the dead in Christ then rise first? Are those to whom Christ comes spiritually, caught up with the dead raised, into the Clouds to meet the Lord in the Air? 2 Thes. 1.7, 8. The Lord shall be revealed from Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord. Is all this done at Christ's spiritual coming to a Soul? Rev. 1.7. Behold h● cometh with Clouds, and every eye shall see him. Doth every eye see him, when he comes spiritually to a particular Soul? Acts 1.11. Ye men of Galilee, why stand ye gazing up into Heaven? this sane Jesus which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven. He went up in his humane Nature, therefore so shall he come down. Mat. 24.30, 31. Then shall the Tribes of the Earth mourn, and they shall see the Son of man coming in the Clouds of Heaven with power and great glory; and he shall send his Angels with a great sound of a Trumpet, and they shall gather together his Elect. Mat. 26.24. Hereafter shall you see the Son of man suiting on the Right hand of Power, and coming the Clouds of Heaven. So Mark 14.62. 1 Cor. 15.21, 22. Phil. 3.20. Judas 4. Acts 2.20. If he never read these Scriptures, now he may; and see that Christ's first coming in the flesh ends not his second, as he speaks.  
Answ. 2. Whatever Coming that 16th. of Matth. speaks of, it shall not hinder his last visible coming in the Clouds at the end of the world. The Scripture must needs be fulfilled. The Sense may be this; that Christ ascending to take possession of his Kingdom, they shall by Faith see him exercise that his Kingly power by his Word and Spirit.  
Obj. Diu. p. 49. He hath tarried above sixteen hundred years.  
Answ. 2. Pet. 2.3, 4. There shall come in the last days Scoffers, walking after their own Lusts, and saying, where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were at the beginning of the Creation. Ver. 9, 10. The Lord is not slack. But the Day of the Lord shall come as a Thief in the night. Matth. 24.48. But and if that evil Servant shall say in his heart, my Lord delayeth his coming, etc. Ver. 50, 51. The Lord of that servant shall come in a day when he looketh not for him, and shall cut him asunder, and appoint him his portion with Hypocrites.  
Obj. 2. If they should say as some of these words [Ye do show forth the Lords death till he come] are either to be understood of Christ's coming after his Resurrection, or of his coming in his Kingdom, which his Disciples saw before their death; or of his spiritual coming; but by no means of his last coming.  
Answ. 1. Why by no means of his last coming? what convincing Argument is there for it?  
2. It cannot be understood of either of those mentioned, and therefore it must of his last.  

1. Not of his coming after his Resurrection; for if it were to cease then, the Apostle would not after that have enjoined it upon the Corinthians.  
2. Not of his coming in his Kingdom, which the Apostles saw, for the same reason. Because this coming was eminently seen, when Acts 2, The Disciples were filled with the Holy Ghost, and spoke with other Tongues; Christ shedding this forth upon them; and Peter so preached, that about three thousand Souls were added to the Church,  
3. Not of his spiritual Coming. 1. This would imply, That Christ appointed this Ordinance for the unconverted, to whom he hath not thus spiritually come: whereas these men will neither yield that converted or unconverted should partake.   
2. The Apostles were already converted, unto whom Christ did administer it: and so were the Corinthians, that did partake of it, and unto whom the Apostle by the Inspiration of the Holy Ghost, enjoined it. They came behind in no Gift. They were enriched in all knowledge; therefore they knew the spiritual presence of Christ with them. Christ's spiritual Coming therefore puts not an end to this Ordinance. Therefore it must needs be that only his second coming in the flesh, or his last coming at the end of the world, that shall put an end to this Ordinance. If they will cavil at Christ's appearing in the Flesh, let them know that Christ will change our vile Bodies, and make them like his glorious Body: And yet, saith Job, In my flesh shall I see God. So that when Jobs Body is a glorious Body, like Christ's, yet doth it not cease to be flesh. No more doth Christ's.  
Obj. Diu. p. 50. If Christ's coming in the Spirit be not the end of the Lords Supper, where then is the Mystery and inward Spiritual Grace signified by the Outward Sign?  
Answ. This man seems better pleased with his Conceits than Christ's Truth; and when he cannot by Reason persuade, he would by Sophistry cheat men into a belief of Error. Is the Contest about the Design? Is it not about the Cessation of the Supper? He speaks not to the Point. If the Argument had been framed thus, What is the Design of the Lords Supper, that attained, is the Cessation of it: But Christ's Spiritual Coming is the Design. The Ma●or Peoposition would have carried as much Truth in it as this. The Design of Preaching is to form Christ in us: assoon as Christ is form in a man, therefore he must he preached unto him no more. The design of eating is to have Hunger satisfied to be strengthened. If therefore a person hath once satisfied his hunger, and strengthened himself by eating, he must never eat more.  
It being clear that the Supper is an Ordinance of the Lords own appointing, never repealed, nay appointed to continue till Christ's coming in the end of the world. Is it not Rebellion against the Lord, to reject it? And shall we be found as Pharaoh, crying, Who is the Lord, that I should obey his voice? When the Lord hath appointed it for our good, to further our spiritual Communion with him, nourish, strengthen our Faith, and help us in our Obedience, shall we reject this Love of Christ? Shall we deprive our own Souls of this Spiritual Food? Indeed had men only appointed it, we could have no warrant to use it, no ground to expect God's blessing in the use of it. In vain do they worship me, saith God, teaching for Doctrines, the Commandments of men. But since it is the Lords own Institution, there is good to be hoped for from it, Deut. 12.28. It shall go well with thee and with thy Children after thee for ever, when thou dost that which is good and right in the sight of the Lord thy God. This Ordinance is such a thing. What though it be a Sign, a Shadow? If God sets us a Shadow, a Brazen Serpent, it shall not be in vain to look up unto it. What if it were true, that we were perfect? Yet if the Lord will appoint Adam, even in Innocency, the use of a Sign, the Tree of Life, he hath reason to rejoice in it. And truly by instituted Worship, in a singular manner doth God try our Love or Hatred of him; as we may see in the Second Commandment: He will show Mercy to thousands of them that love him; punish the iniquity of Parents upon their Children unto the third and fourth Generation of them that hate him. God reckons those that are Conscientious Upholders of instituted Worship, Lovers of him. To conclude therefore; Let us examine ourselves, and so let us eat: for if we would judge ourselves, we shall not be judged of the Lord.   

Whether we are Justified by the Righteousness of Christ Imputed?  
THis is a Point of great moment. A man may err in many other things, and yet be saved, as by fire; but an Error in the substance of this is certain Damnation: All therefore had need be well informed about it.  
By the Righteousness of Christ, understand, his Active and Passive Obedience, or his fulfilling the Law in his own person, when on Earth, and his suffering to the death, according to the will of his Father. By the Imputation of it, understand, Gods making it over to us upon believing; his giving, granting, vouchsafing it to us, reckoning or accounting it ours.  
As for the word [Justify] the Scripture sometimes, but very rarely, useth it to signify, to make just by inherent Holiness, or to sanctify, Tit. 3.5, 7. He saved us by the washing of Regeneration, that being justified, etc. It is used in contradistinction to Sanctification, 1 Cor. 6.11. But ye are sanctified, but ye are justified, etc. And thus mostly: We are therefore to take it in this latter sense; In which it hath two significations, all belonging to the same thing. It signifies, to declare Just, Luke 7.35. Wisdom is justified of her Children. Psal. 51.4. That thou mayst be justified when thou speakest. To Absolve, Acquit or Discharge, Rom. 8.33. It is God that justifieth, who shall condemn? Prov. 17.15. He that justifieth the wicked, and he that condemneth the ust, are both abomination to the Lord. Here it cannot signify to make just; for this would be no abomination to the Lord.  
As to the thing signified. 1. Justification implies an Accusation, true or false. When a Father commends his Child charged with no crime, this is not Justification, but Praise. The Devil may bring false accusations against us. Had man continued in the State of Innocency, no true Accusations could have been brought against him. But now Moses, or the Law of God is the true Accuser of every one of us, John 5.45. There is one that accuseth you, even Moses in whom ye trust. The Law saith, Cursed is every one that continueth not in all things written in the Book of the Law to do them, Gal. 3.10. The true Accusation or Charge that it brings, and at the Day of Judgement will bring against us, is this: Thou hast broken the Law; for thou hast not from the beginning of thy life to the end thereof done every thing required in it. The Law will thus charge us; for it is not abrogated or made null: If it were, no wicked man could be condemned by it. But our Saviour tells us, Luke 16.17. It is easier for Heaven and Earth to pass, than one tittle of the Law to fail. And we are assured, Rom. 2.12. He that hath sinned in the Law, shall be judged by the Law.  
2. Justification doth necessarily suppose an Apology or a Defence made by or for the Party accused. For if there be nothing pleaded on his hehalf, the Judge may not justify, but must condemn him. This Defence is but two ways to be made; either proving the Accusation false; So Wisdom is justified of her Children. This world censures the Wisdom of God foolishness, but her Children honour her. And so would a good Angel be justified, if accused; the Accusation would be proved false, and that he never from the first moment of his Creation, once sinned against God: thus he is capable of being justified by inherent holiness. Or if the truth of the Charge cannot be denied, Justice demanding: What hast thou to say for thyself, why thou shouldest not be condemned? the only defence is by pleading, Though I am guilty, yet satisfaction hath been made for that guilt. Because therefore the same fault cannot be twice punished after satisfaction, 'tis as if it never were. This is the only way of Defence we have at God's Tribunal. We cannot plead, we never broke the Law; for we have all sinned, and come short of the Glory of God; But we must plead Satisfaction made to the Law and Justice of God, for our guilt, by our Surety the Lord Jesus Christ, and evidence our right to the benefit of this Satisfaction, by our Faith in his Blood, even such a Faith as hath wrought by Love.  
3. Justification doth formally denote a Declaration that the Party accused is Just or Innocent, and an Acquittance of him by the Sentence of the Judge. But this Acquittance, as to us fallen Creatures, is a proper Absolution or Pardon. Had Adam in Innocency been accused, his Justification had been a Declaration of him Innocent in his own person, and an Acquittance of him from all penalty of the Law, as not deserved. Our Justification is a Declaration of us (who have been guilty in our own persons) just, or innocent, through the Satisfaction or Righteousness of Christ our Surety, made over and reckoned to us, through God's free Grace, upon our delieving; and an acquitting of us from all penalty of the Law, though deserved, which is properly Absolution or Pardon. So that though Adam in Innocency, or a good Angel, could be justified without a Pardon, yet 'tis impossible we should be justified any other way, but by being pardoned. To sum up our Doctrine: If the Question be, What is it to be justified? The Answer is, to be declared just, and to be absolved. If the Question be, Who is it that doth justify or pronounce us just, and absolve us? The Apostle answers it, Rom. 8. It is God that justifieth. If the Question be, We are guilty in our own persons; for what is it that God doth justify us? The Answer is, for the Satisfaction or Righteousness of Christ. Rom. 5.18. By the Righteousness of one, the free gift came upon all men to Justification and Life. If the Question be, What is it that gives us interest in Christ's Righteousness, or upon which it is imputed or reckoned to us? The Answer is, Our Faith, Rom. 10.10. With the heart man believeth unto Righteousness. If the Question be, What will evidence our Faith to be living and sound Faith? The Answer is, Our sincere Obedience to the Law, Jam. 2.24. You see then how that by works a man is justified, and not by Faith only. We are justified by works, as evidencing our Faith living; by Faith, as giving Interest in Christ's Righteousness; by Christ's Righteousness imputed to us, as constituting us righteous, and satisfying for our Gild; for the sake of which, God doth impute us righteous, and absolve us. This is the Doctrine we teach.  
G. W. on the contrary teacheth, that Justification is by Faith in Christ, and by the Works that follow Faith, without Christ's Righteousness imputed. In this we agree, there must be a working Faith, or no Justification. And we must believe in Christ for Sanctification. In this we differ, whereas according to the Law of God, this Charge is, and will be brought against us; You have not from the beginning of your Life to the end perfectly obeyed the Law: It is therefore demanded, what have you to say, why you should not bear the Curse? He saith, Faith in Christ, and the Works that follow, without any mention of Christ's holy Life and Sufferings, is our sufficient defence against this Charge; is, that which constitutes us righteous before God as the Law requires; and for which consequently God doth declare us righteous, and acquit us in Judgement. We say, that Christ's holy Life and Sufferings is our only Defence or Apology against this Charge, the only thing that can constitute us righteous according to what the Law requires; the only thing for which God doth declare us righteous in Law, and for which he absolves, and frees us from the Curse of the Law; as being imputed, and made ours upon believing. And again, Christ's holy Life and Sufferings, being the only thing for which God doth justify us; We say, that Faith in Christ's Blood and Righteousness, as the only thing that can satisfy the Demands of the Law, and Justice of God, is the only justifying Faith; and that Faith that overlooks this Object, Christ's Obedience to the Death, as the only thing that can satisfy the Demands of the Law and Justice of God, is but a Soul-destroying Faith, whatever it be. He on the contrary holds, that Faith in Christ for Sanctification only, is enough to bring him to Heaven.  
The Controversy thus stated; I come now to prove we are justified by Christ's Righteousness imputed, and not without it: From which, if I make it good, the other point clearly appears; That that Faith which carries not out the Soul to Christ's Righteousness, to have it imputed, is but a Soul-destroying Faith.  
Arg. 1. No man can be declared Righteous in a Legal sense, but who hath the Righteousness of Christ imputed to him: But every one that God doth justify, he declareth righteous in a Legal sense: Therefore there is no man justified but who hath Christ's Righteousness imputed to him. The Minor is proved from what hath been already manifested. To justify, is to declare just; to declare just in a Legal sense; because it is to discharge him from the accusation of the Law; and in justifying, God doth judge us by the Law, though by the Gospel also. The Major will easily appear, if we consider what 'tis to be righteous in a Legal sense. It is to be invested with a sinless Righteousness, from the beginning of Life to the end thereof; for this the Law requires. It doth require perfection, not only in the end of our Lives, but in the middle also, and in the beginning. It never allows us to sin. If at ten years of age a person commits Murder, and then lives according to the Law of the Land in every tittle forty years; then arraigned for this, he pleads, that after that Offence he continued to live exactly according to the Law; the Judge cannot pronounce him innocent, and so acquit him, because the Law did not allow him to commit Murder any part of his Life. In regard God wants not knowledge and proof of our Offences, if we have had but one evil thought, or have committed but one sin only, all our days, if he looks not on us in his Son, reckoning his sinless Righteousness to us, how should he declare us righteous in a Legal sense? For the Judgement of God is always according to truth, Rom. 2.2. Having Christ's Righteousness imputed, we are invested with an everlasting Righteousness; he did not sin, nor was there any guile in his mouth; a spotless Lamb. We have that on, which is a through conformity to the Law from the beginning of Life to the end of Life. But this Righteousness not put on by Faith, we are not invested with any thing for which God should declare and pronounce us righteous in the sense of the Law; for every mouth must be stopped all the world is become guilty before God.  
Arg. 2. If we are justified or pardoned upon the imputation of Righteousness without works, then by the Imputation of Christ's Righteousness: But so we are, Rom. 4.6, 7. David describes the blessedness of the Man to whom God imputes Righteousness without works; saying, Blessed is he whose iniquity is forgiven. The former Proposition appears hence: because there are but two ways whereby a Creature who hath a Law given him, Do this and live, failand die, may be justified, either by pleading he hath done this, and not failed from the beginning of life, to the end; and so he is to be justified by his works, as Angels are justifiable: Or if he hath not such works, by pleading the Righteousness of a Surety. It follows therefore, since we have no such works, and yet Righteousness is imputed, it must be our Saviour's; for he is our Surety.  
Obj. G. W. Divin. of Christ, p. 64. saith, This Righteousness is not without the works of true living Faith, but without the works of the Law of works, which (in the following Page) he explains to be the Ceremonial Law, requiring Circumcision. For, saith he, if it should be without the works of Faith, Paul and James would clash.  
Answ. 1. He knows we hold, that he who hath Christ's Righteousness imputed, hath works of sincere Obedience also: that Faith which gives interest therein, is a working Faith: This James contends for; and that works manifest our Justification, because they manifest the soundness of our Faith. A person is arrested for a Debt of one hundred pounds, which he hath borrowed, and paid, and received an Acquittance for; the Judge clears him: It might be said, he was cleared by his Acquittance, as evidencing Payment, for which the Judge cleared him. Thus according to James, Abraham was justified by Works, as evidencing his Interest in Christ's Righteousness, for which God justified him.  
2. He acknowledgeth that Righteousness is imputed without works of the Law of works. This is all I contend for. For hence I conclude, that Righteousness which is imputed, must needs be Christ's sinless Obedience from the beginning of Life to the end: because God being true, who hath said, [Do this and live, fail and die] and we having all failed, there is no way for us to be justified without the Imputation of Christ's neverfailing righteousness.  
3. He errs, calling the Ceremonial Law a Law of Works; in giving this, the Lord gave a Law of Grace to his people; that which supposed them fallen, and so unable ever by their works to attain to Righteousness, and pointed at Christ their Remedy.  
4. I suppose he looks on the works of Faith as constituting that Righteousness which God is said to impute. But then,  
1. He would make the Scripture speak thus, that God imputes works wrought by us, without works wrought by us.  
2. And if the works of Faith be our justifying Righteousness, then either the works of Faith before we are perfect, or after only. If before, it follows, imperfect works are justifying Righteousness, and that God will declare them righteous or conform to his Law, who are not so; for imperfection is not conformity to God's Law: and that God will acquit them as innocent, who are breakers of his Law; for imperfection is a breach of Gods Law. How can this consist with God's truth, who hath said, Cursed is he that continueth not in all? Imperfection is no such continuance. If works of Faith only after we are perfect, be our justifying Righteousness, according to this Doctrine, all the people called Quakers, must look on themselves as in a state of Condemnation; for none of them are yet perfect, end not having reached perfection, they have not a justifying Righteousness, so are not yet justifiable; and dying in their present state, they must all look for damnation, and to perish for ever: a most sad and uncomfortable Doctrine.  
3. But were the works of Faith perfect, yet could they not be a justifying Righteousness, because not a perfect obedience to the Law, from the beginning of life to the end thereof. Who dares say, God's Law doth not require this? And if this be the thing God's Law requires, and God saith, Cursed be he that confirm th' not all the words of this Law to do them, Deut. 27.26. Show how it consists with the vearcity of God to justify him that hath not in the beginning of Life, as well as in the end, done all the works of the Law, nor is yet invested with the sinless everlasting Righteousness of Jesus Christ.  
4. He himself excludes the works of Faith from constituting out justifying Righteousness: For he excludes the works of the Ceremonial Law. And will he say, that Abraham did not in Faith circumcise his Son?  
5. Since it is not said, he imputes any thing we have performed, for Righteousness: but he imputes Righteousness; and since Righteousness in point of Justification is exact conformity to the Law of God from the beginning of life to the end: it necessarily follows, that the Righteousness imputed is something granted distinct from whatever hath been performed by us, and that Christ's Obedience to the Law whilst on earth, is the thing granted; for this only can be called Righteousness in point of Justification.  
Arg. 3. As we are made sinners, and condemnable by the Disobedience of Adam; so are we made righteous and justifiable by the Obedience of Christ, Rom. 5.19. As by one man's Disobedience many were made sinners, so by the Obedience of one shall many be made righteous. But the former is by Imputation, therefore so is the latter.  
G. W. in answer to Mr. Danson's Synopsis, p. 20. tells us, We are made Sinners not by any imputation, but by a real participation of Adam's Sin.  
Answ. As if these were inconsistent; whereas, We could not be partakers of Adam's sin, were there no Imputation. Adam's sin was his eating the forbidden fruit; we are not partakers of this by our actual commission of it, it must be therefore by God's imputation. It cannot be said, we are partakers of Adam's sin, in that we are personal Offenders. Let the words be weighed. [By one man's Disobedience many were made sinners,] It is not here said, By many personal Disobediences we are made sinners (though this be true.) Adam's sin of eating the forbidden fruit, is really ours, by it are we made sinners, and this must needs be through imputation. The 12th. verse clears it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom we all have sinned. Children are not excepted; and yet many of them never committed actual Transgression. If it be said, through Adam's sin we are deprived of God's Image; our Natures are corrupt; It is true; this confirms our Doctrine; for this is the punishmem of the first Transgression: but how can it be that we should be conceived in sin, brought forth unclean, and deprived of God's Image, and thus bear the punishment of Adam's first sin (before we were ever capable of actual Transgression) but that we sinned in Adam? God reckoned that first sin to us as ours? God doth not punish that person in whom he doth not first see a transgression. We conclude therefore, we are made sinners not only by personal evil, but by imputation of Adam's sin also. And because we are made righteous by Christ's Obedience, as we are made sinners by Adam's Disobedience, it follows, this is by imputation also, and not by conversion only, as G. W. p. 21. would have it.  
This Text saith not, We are made righteous by the Obedience of many, that it should be understood of every man's own Conversion; but of one. As the Disobedience Adam wrought in his own person on earth, makes us sinners; so the Obedience Christ wrought in his own person on the earth, makes us righteous; which must needs be by Gods imputing, reckoning, and making over to us, when Believers,  
Arg. 4. For what God frees us from the Curse of the Law, for that doth God justify us: But for Christ's Sufferings imputed doth God free us from the Curse of the Law: Therefore for Christ's sufferings imputed, doth he justify us. The Major is evident; for to be justified implies an acquittance or freedom from the Curse of the Law. The Minor also Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. It is for the sake of Christ sufferings we are freed. And if it be not imputed, and so made ours and reekoned to us as under gone for us, how should any of us reap the benefit of it? or one more than another? And if we were not discharged from the Curse for the sake of Christ's sufferings imputed, but for faith, and the works that follow, without the imputation of Christ's sufferings, than Christ bore the Curse of the Law for us in vain.  
Arg. 5. What was Typified in the Ceremonial Law, is certainly accomplished. But the imputation of Christ's sufferings was Typified in the Ceremonial Law, Exod. 24.8. Moses took the blood and sprinkled it on the people, and said behold, the blood of the Covenam. Heb. 9 The Holy Ghost tells us this was in order to remission. What did this sprinkling typify but the imputation or application of Christ sufferings to us? There is no pardon, no justification without it, 1 John 1.7. Christ's blood cleanseth from all sin: Yet if it be not applied, how can it cleanse? God's promise therefore is, Isa. 52.17. He shall sprirkle many Nations. And Heb. 12.24. Christ's blood is called the blood of sprinkling; Ye are come to the blood of sprinkling; because it cleanseth only as it is applied unto us.  
Arg. 6. For what we are freed from condemnation, for that we are justified. But for the death of Christ imputed or reckoned to us are we freed from Condemnation, Rom. 8.34. Who is he that condemneth? It is Christ that died. Therefore for Christ death imputed are we justified.  
Arg. 7. From the express testimony of the Holy Ghost, Rom. 5.9. Much more than being now justified by his blood shall we be saved from wrath through him. Rom. 3.24. Being justified freely by his grace through the redemption that is in Christ.  
Arg. 8. For what God doth pardon and accept us, for the same doth he justify us. For to be justified is to be pardoned, and the ground of justification is the ground of acceptation: But we are pardoned for the sake of Christ's death imputed, Col. 1.14. We have Redemption through his blood, the forgiveness of our sins: Eph. 1.6. We have Redemption through his blood, the forgiveness of sin. Matth. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. We are accepted for the sake of Christ our surety, whose sufferings and righteousness are imputed, and so made ours. Eph. 1.6. We are accepted in the Beloved. 2 Cor. 5.19, 21. God was in Christ reconciling the world to himself, not imputing their trespasses unto them. For he hath made him to be sin for us, who knew no sin, that we may be made the righteousness of God in him. It is evident that for the sake of what Christ hath done and suffered, we are pardoned and accepted. And indeed there is no other way to obtain pardon, Heb. 9.22. Without shedding of blood there is no remission. Nor to be accepted. Exod. 17.3. What man soever there be of the house of Israel, that killeth an Ox or a Lamb or a Goat, ver. 4. and bringeth it not to the door of the Tabernacle, blood shall be imputed to that man; he hath shed blood, and that man shall be cut off from his people, v. 5. to the end the Children of Israel may bring their sacrifices to the Priest. This Typifies, that if we think to have the best services that we are enabled to perform accepted immediately as from us, and not for the sake of Christ our Priest presenting them to the Father for us, in the merit of that sacrifice he offered once for all; they are so far from acceptation, that for this God will cut us off from his people: He will as soon accept of Murder from us as such a service. It remains therefore that Christ's obedience to the death of the Cross, is the only righteousness for which, made ours, God doth justify us.  
Arg. 9 I did argue by a similitude in the second dispute for explication sake; because they do so much detest to hear of a righteousness wrought without us, and will be justified by no righteousness but what is wrought within them. Thus I form my Argument. If the Righteousness we are justified by, is a garment, a Robe, even the best Robe, than we are justified by a Righteousness wrought without us. For our Garments are not wrought within us, but without us; and we may well conceive that the Holy Ghost makes use of this similitude as for other ends, so for this in point of justification, to illustrate how that Righteousness for which we are justified, is wrought without us, even by our Saviour Christ when he was upon the earth here, obeying his Father to the death: But the Righteousness we are justified by, is a Garment, etc. In this Dispute I found nothing at all of solidity in my Adversary, so much as in his Answer to this, The upright put on Zeal for a Cloak, and Rightcousness for a Garment; (which is true of the Righteousness of Sanctification,) and is this Righteousness wrought without them?  
Answ. Hence it follows, the Holy Ghost doth not always using this similitude, intimate to us that that Righteousness which is put on, is wrought without us. However he may sometimes. And that he doth, Luke 15.22. Bring forth the best Robe, and put it on him, I thus prove. By this Robe the Holy Ghost understands Christ's Righteousness, even obedience unto death: For, not to speak of increated Righteousness, even the essential and incommunicable Righteousness of God, which never was wrought within or without, but is the Eternal Godhead: There is a four fold Righteousness.  

1. The sincere obedience of an upright man.  
2. The perfect but loosable Righteousness of the first man in Innocency.  
3. The perfect but, confirmed obedience of the blessed Angels.  
4. The perfect, everlasting and infinitely precious obedience of the Lord Jesus Christ, when he was in our Nature on the earth, doing always those things that pleased the Father. This last must necessarily be understood by the best Robe. For this Righteousness of Christ is better than the first, because that was not a Continuance in all from the beginning of Life: Then the second, because that was not a Continuance in all to the end of Life: Then the third, because that is but the Righteousness of a Creature; whereas this is the Righteousness of God himself. For God in our Nature obeyed God; and this is Righteousness of infinite value and excellency, the very best Robe. It would be horrid blasphemy for any to say, his own Righteousness, that which he himself is enabled to perform in his own person, is a better Robe than this Righteousness of the Son of God. Since than God bestows Righteousness on a returning Prodigal, and styles it the best Robe, he would have us to understand by it a Righteousness wrought without us: There being none wrought within us so good: We are justified then by that Righteousness of Christ which he wrought without us.   
Arg. 10. Either we are justified by Christ's Righteousness imputed, and so made ours upon believing, or we are justified by the Deeds of the Law: the Apostle knew not Medium, nor is there any revealed. For either we must be justified by our own personal obeying God's Law or Will, or by our sureties obeying it for us. Our own personal obediences to Gods will are the deeds of the Law. Whether we obey in our own strength or God's strength, they are the deeds of the Law; whether we obey from Faith, or without Faith, they are the deeds of the Law: For the Law requires what we do, otherwise it were not obedience. But how full is the Scripture telling us, by the Deeds of the Law shall no flesh living be justified? The only way of justification than is by our Sureties obedience for us, which must therefore be imputed to us, and so made ours; how otherwise should we reap benefit by it?  
Arg. 11. That for which we are justified must be of that worth as to redeen our lost souls. But Christ's sufferings only, no Righteousness wrought by us, is of that worth as to redeem our lost souls. Therefore for the sufferings of Christ, and not for any Righteousness wrought by us, are we justified. This Argument God enabled me, the first Dispute, to press with full enlargement on the Consciences of the People to secure them from the soul-destroying error of this man. He hints it, p. 23. And all he answers is, such away of ustification shuts out sanctification and holiness; which is indeed no Answer, but an Objection. To which I answer, it shuts it out from being our justifying Righteousness: For if Sanctification and Holiness were it which redeems our lost Soul, and for which, we are acquitted, in vain did Christ suffer for us that we might be redeemed and acquitted thereby. But it doth not shut it out either as inconsistent, or as a needless thing, Rom. 3.31. Do we make void the Law through Faith? God forbidden: Yea we establish the Law. It is so far from being inconsistent, that they are inseparable, and the one a means to the other: Flying out of ourselves, as seeing nothing but matter of condemnation in ourselves, to Jesus Christ by Faith; and apprehending the purity and holiness of our Saviour's heart and life, the sufficiency of his sufferings to redeem our souls from wrath; and that on his account God is ready to forgive and receive us to favour; hereupon our hearts turn to God, we dislike our sins, we are sweetly engaged to please God in all things. Thus God purifies our hearts by Faith. Thus are we sanctified by Faith which is in Christ. And a lively Faith will work by love. And though Holiness be not needful to constitute a justifying Righteousness, yet is it needful to testify our love to God and Christ for providing such a Righteousness for us, and to please God, and to honour God; and that we may be a good example to our neighbour; and that we might have a good evidence of the foundness of our Faith; and to testify our subjection to God who requires it of us. But to return, I prove the Major. Our souls were lost, Luke 19.10. The Son of Man is come to save that which was lost. 2 Cor. 5.15. All were dead. Matth. 20.28. The Son of man is come to give his life a Ransom for many. If our souls were not lost and undone, what need this? we were liable to the Curse, because we had not continued in all; this is to be lost. And if we were lost, that for which we are justified must needs have worth in it to redeem lost souls. What is not sufficient to redeem our lost souls, cannot be sufficient to justify us. It is impossible to be justified, and yet left in a lost condition. The Minor hath two parts.  
1. No Righteousness wrought by us is of worth to redeem our lost souls. Consider the worth of our souls. The Body is more than raiment, the natural life is more to us then all the world: Skin for Skin, and all that a man hath will he give for his Life. How precious is the soul, capable of an everlasting fruition of God, capable of everlasting torments in hell? what can we give to God worth our souls? Consider what it is to have our souls lost; it is to have them obnoxious to God's curse, which if we have it will be an everlasting destruction from the glorious presence of God, an everlasting torment in the flames of hell. Go ye cursed into everlasting fire. Now what can we give to God proportionable to so great a loss, to so great sufferings? Sanctification and Holiness, or a little faith and the works that follow: This is likely to do. There is no real Sanctification, no real Holiness, till by Faith a person flies out of himself to Christ for redemption. But if it were otherwise, could this redeem our lost souls? At Dice a man looseth an estate of Ten thousand a year: he to whom it is lost gives the Loser a Cottage; the Loser would fain give this Cottage to have his estate again. Thus sillily thou actest who thinkest that thy lost soul may be redeemed with any thing of thine without the merit of Christ's blood and sufferings. If Faith and the works that follow, if Sanctification and Holiness without Christ's dying for thee could suffice to redeem thy lost soul, Christ gave his Life a ransom in vain.  
2. Christ's sufferings are of that worth that they are abundantly sufficient to redeem our lost souls. If not, I am willing mine should perish everlastingly. But he is God blessed for ever who purchased the Church with his blood, Act. 20.28. In his sufferings then there is worth enough, worth abundantly enough to redeem our souls for ever: Heb. 9.12. He hath obtained eternal Redemption for us. We may be as confident of it as we are that we live. Our soul is precious, and Christ's blood is as precious, and far more precious, 1 Pet. 1.17, 18. We are not redeemed with corruptible things; but with the precious blood of Christ. Let us then with Paul abhor all sanctification in us, all Holiness, all works of Faith, whatever is wrought by us; in comparison of what we spy by faith in Christ, And let us put our whole trust in Christ's sufferings, for the redemption and acquittance or discharge of our lost souls, from whatever damnation they are by sin exposed unto; that is, for justification.  
Arg. 12. For that only doth God justify us, which doth suffice to turn away his wrath from us. But Christ's sufferings only, not any thing done or suffered by us, is that for which God doth justify us. This Argument was also pressed the first dispute, and enlarged. And there not being one word of answer pertinent in his book, I proceed, and prove the former Proposition. God's wrath hath been kindled against us. A Fire, saith God, Deut. 32.22. is kindled in mine anger, and shall burn to the lowest Hell. Tophet is prepared. Adam (unto whom God said, in the day thou eatest thereof thou shalt die the death) sinned, and kindled God's wrath against himself and all his posterity; for we are by Nature the Children of wrath. In our own persons likewise we have failed of continuing in all, and hence is God's wrath up against us; for the Law worketh wrath. If God's wrath hath been stirred up against us, it cannot be that we should be justified till his wrath be turned away. God burning in his wrath is ready to condemn us, to take vengeance on us, to consume us as fire; not to justify and acquit us from our ill deserts. That therefore for which we are justified must suffice to turn away God's wrath from us. The next Proposition consists of two parts.  
1. Nothing done or suffered by us, sufficeth to turn away God's wrath, Heb. 10.5. Sacrifice and offering thou wouldst not. Isa. 40.16. Lebanon is not sufficient to burn, nor the beasts thereof sufficient for aburnt offering. ver. 15. The Nations are but as a drop of the Bucket. How can it be that we poor nothings should be able by doing or suffering any thing, turn away the wrath of this Great self-sufficient Sovereign offended with us? Can fallen Angels do or suffer any thing? When we are made to suffer in our own persons, it is for ever, for ever that we suffer, because miserable worms we never can suffer enough, that his wrath should be turned away from us. And if burning Ten thousand Millions of years in Hell is not enough to turn his wrath away; how little reason is there to imagine, that a little faith, and the works that follow, should suffice? If this were enough, then in vain did Christ say, Heb. 10.7. Lo, I come to do thy will O God. In vain was Christ our Passover sacrificed for us; for what end did he come, for what end was he sacrificed for us, but that he might make atonement for us, that he might make Reconciliation for the sins of the People, that he might turn away wrath, and so the destroying Angel might pass over us?  
2. Christ's sufferings do suffice to turn away God's wrath from us. 1 Jo. 2.1, 2. We have an Advocate with the Father, Jesus Christ the Righteous, And he is the Propitiation for our sins. Heb. 13.12. But this man after he had offered one sacrifice for sins, forever sat down on the right hand of God. Eph. 5.2. Christ hath loved us, and given himself for us an offering and asacrifice to God, for a sweet smelling savour. Let us then place no confidence in sanctification, holiness, faith, and the works that follow, as if these (saying aside Christ's death on the Cross) could turn away God's wrath and tender God so well pleased with us, as to discharge, acquit, justify us; but let us by true faith repose all our trust in Jesus, who offered himself a sacrifice for us, for justification, deliverance from wrath to come; He is the only hiding place from the storm; the only covert from the tempest.  
Arg. 13. That for which God justifies us must suffice to satisfy his justice for our transgression. But Christ's sufferings only, nothing done or suffered by us, can suffice to satisfy God's justice for our transgression. Therefore Christ's sufferings, and not any thing done or suffered by us, is that for which God doth justify us. Justice is satisfied upon transgression, when it hath duly punished it. This premised, I prove the Major. We having not continued in all, God will not justify us without satisfaction to his justice for our sin.  
1. We may judge of this by Gods dealing with fallen Angels, there being no provision made for the satisfaction of Justice for their fall; God will never justify them: but they are to be condemned, and bear their deserved punishment for ever. Why should we imagine that God will justify any of us, who have fallen as well as they, never punishing our fall, as justice doth require?  
2. We may conclude it from God's Law; the contents whereof are all equal, holy, just, and good. In the Law we may take notice of three things, each of which are conclusive of the point in hand.  
1. God's Judgement, which is always according to truth; and he hath judged that whoever of us, in the least tittle, do break so equal, so holy, just, and good a Law, we do deserve his Curse. If he had not thus judged, he would not have added this sanction to his Law, and said, Cursed is he that continues not in all. God judgeth this but a meet and deserved punishment. And shall we imagine that God will not do what is meet to be done? That God should not act according to his own Judgement? Hence I think, we may conclude God justifieth none of us without punishing our sins.  
2. God's Truth, God having said in the day thou eatest thereof thou shalt die the death, and cursed is he that continues not in all; doth not his truth engage him to execute his justice in punishing sin? should mercy offer to pronounce any man absolved, his sin unpunished, Truth would stop the mouth of mercy, and say, hold, I have said, Cursed is he that continues not in all, and I cannot but be true. Hence I conclude, no offender is justified but his sin is punished to the full.  
3. God's will and purpose; In the day thou eatest, thou shalt die the death. If it be his will and purpose to punish sin in us, he doth it. Whatsoever the Lord pleased, that did he. Than not fallen man is justified but is sin is punished, and so justice his satisfied for that his sin.  
4. We may demonstrate it from Gods not sparing his own Son, Rom. 8.32. He that spared not his own Son, but delivered him up for us all. What made God's justice lay on so? did Christ ever by sin provoke to this? will God punish where there is no sin? This is an Ocular demonstration. The Faith of a Believer that is justified can here see Justice punishing his transgression; and that he is not justified without full satisfaction to Justice, God hath punished then the sins of all that are justified in Jesus Christ. And the Holy Ghost tells us, Heb. 2.10. This became God. It became him for whom are all things, and by whom are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through sufferings. Did it not become God to act according to his Judgement? according to his Truth? according to his Justice? having executed his justice on some of his offending Creatures, fallen Angels; not to let the sins of his other offending Creatures, fallen Men and Women, to go unpunished? The point is clear, That for which God justifies us who have been Transgressor's, must be that which satisfies his Justice for our Transgressions. The next Proposition hath two parts.  
1. Nothing done or suffered by us, can suffice to satisfy God's Justice. Every known sin is a wilful rejection of infinite Goodness, a free choice of infinite Displeasure, a bold contempt of Infinite Majesty, presumptuous Rebellion against infinite Sovereignty; and a disdainful making him a Liar, who is infinitely a Lover of Truth: It therefore carries infinite demerit with it; and nothing short of infinite punishment, or sufferings of infinite wrath can possibly suffice to satisfy for it. But what proportion to Infinity can any thing we do or suffer, bear? Why do men lie in Hell to all eternity, but because they are not able to bear a Curse proportionable to the Infinity of God's perfections, against whom they have offended? Faith, and the Works that follow, can this without the imputation of Christ's Sufferings, satisfy God's Majesty for our sin? It is Blasphemy against God, it is most damnable Idolatry to suppose it. It is to debase God, and make him our Equal; this is Blasphemy: It is to exalt ourselves, and make ourselves Gods Equal; this is Idolatry in the highest degree. For there is none but Gods equal, and this is God himself in our Nature, that is capable to satisfy God for sin, Zach. 13.17. Awake, O Sword, against my Shepherd, against the man that is my fellow, saith the Lord of Hosts. If we crawling worms can satisfy God's Justice any way for our sins, than Christ received the Stroke of God's Justice in vain.  
2. Christ's Sufferings suffice to satisfy God's Justice. To compromise this Argument; If when we lay under the Sentence of Death, Christ became Surety for us, had our sins imputed to him, died for us, God accepted his person, his Sacrifice, and for his sake turns away his wrath from us, forgives us, frees us from Condemnation, is reconciled to us, saves us; then Christ's Sufferings do suffice abundantly to satisfy God's Justice for our sins. But the Antecedent is true, therefore the Consequent also.  

1. We lay under the sentence of Death, Eph. 2.3. We were by nature the Children of wrath, even as others.  
2. Christ became our Surety, Heb. 7.22. By so much was Jesus made the surety of a better Testament.  
3. He died for us, 1 Cor. 15.3. Christ died for our sins according to the Scripture.  
4. God accepted of his Sacrifice, Eph. 5.2. He gave himself for us an Offering and a Sacrifice to God, for a sweet smelling Savour.  
5. God accepted of his Person, Heb. 8.1. Now of the things which we have spoken, this is the sum; We have such an High Priest who is set on the Throne of the Majesty in the Heavens.  
6. For his sake doth God turn away his wrath from us, 1 John 2.2. He is the propitiation for our sins; He saves us from the wrath to come.  
7. For his sake doth God forgive us, Col. 1.14. In whom we have Redemption through his Blood, the forgiveness of our sins.  
8. For his sake doth God free us from Condemnation, Rom. 8.1. There is therefore now no Condemnation to them that are in Christ Jesus.  
9 For his sake is God reconciled to us, Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his Son. 1. Pet, 3, 18. Christ also hath once suffered for us, the just for the unjust to bring us to God.  
10. For his sake he saves us, Rom. 5.9. Much more than being now justified by his blood, shall we be saved from wrath through him. What can we desire more to manifest that God's Justice is fully satisfied for our sins by the sufferings of Christ? Christ's Sufferings than are the hope set before us, and God hath spoken with an Oath, That by two immutable things in which it is impossible for God to lie, we might have strong Consolation, who are fled for refuge (from the Stroke of God's Justice) hither. Christ's sufferings fled to by Faith, are they, for which God will justify us. For in regard they have fully satisfied Justice for our sins, we may be confident they will secure us from Condemnation; it being against Justice itself to punish those sins a second time, that have been punished to the full already, Against this Doctrine of Satisfaction, G. W. Diu. of Christ, objecteth many things. I shall briefly run them over, and reduce them to five Conclusions.   
Obj. 1. Satisfaction is not needful. Cannot God command his wrath? p. 62. Cannot he satisfy and please himself? Man can pardon without satisfaction: this were to render God more cruel than man, 62. Such Blasphemy is this man not afraid to utter: The Lord convince and humble him. But I answer; Canst thou Reader, see fallen Angels tormented in hell to all eternity, because God's Justice is no way satisfied for their sins, and yet say, what need is there for any satisfaction? When God judgeth it meet all sin should be punished, when in his Threats he hath declared his Will and Purpose for it, bound himself by his Truth and Faithfulness; canst thou yet say, what need have I of any Saviour to satisfy Justice for my sins? When God spared not his Son, wilt thou say, what need these Strokes of Justice? Yet if this Doctrine be true, God is cruel in this man's eyes. Possibly he will say too, If God doth damn the Impenitent, if he damns the fallen angels, he is cruel; for he can command wrath. Can a King forgive all violation of his Laws without punishing any, and reign? It would not be his perfection, to do this, it would be his sin. Eli's not punishing his Sons, cost him dear; and so did the like offence cost David. The Lord would have us forgive private Injuries for his sake, who will make us satisfaction, when the Offender cannot; as he himself is willing to forgive us for Christ's sake, who hath made him satisfaction, which we cannot, Eph. 4.32. Forgive one another, even as God for Christ's sake hath forgiven you. And since we have assurance that it is the free pleasure and purpose of God, according to the truth of his Word, and as he judgeth it meet to punish all sin; and that he hath punished our sin in his Son: how vain is it now to question, Cannot God appease his own wrath? If God will not justify us without satisfaction, we are not to look for it any other way; but rather admire and hearty embrace his Mercy, in that for Christ's sake, he is willing to forgive us.  
Obj. 2. Christ's Sufferings could not be any satisfaction to God's Justice for our sins: For they were Persecutors that imputed sin to him. p. 63. Nothing but a Creature suffered. He suffered by sinners, and under the burden and weight of their Transgressions. His tender Spirit suffered for Transgressor's, foreseeing wrath coming on them. p. 58. He suffered not eternal death, not that height of revenge as goes against Reprobate Angels, p. 9 Not infinite Wrath, pag. 45.  
Answ. Whatever Persecutors did, it must not be denied that God laid on him the iniquity of us all: Nor that God made his Soul an Offering for Sin, though men were Instruments of part of his Sufferings. Not only did he grieve foreseeing men's misery; but he bore the kill stroke of God's Justice, to prevent the misery of all that believe in him. Without his Death Justice would not suffer that we should be forgiven, Without shedding of Blood there is no Remission. For the sake of his Death, God's wrath is appeased towards us; he forgives, accepts, loves, saves us. What can be more evident than that God's Justice is satisfied in his Death? And for that person, who is God, to suffer a Temporal Death (though in his humane nature only) this is of infinite value; an infinite abasement, a stroke of infinite wrath; for had not God's wrath against sin been infinite, he would not thus have struck a person of infinite worth and dearness to him, interposing as Surety between him and us miserable sinners. For God in our Nature to suffer what he did, this is more than for Men or Devils to suffer Gods eternal wrath or revenge; this wrath more clearly shines in the Infinitude of it, in thus smiting the Brightness of his Glory, and the express Image of his Person, than in the eternal damnation of Men and Devils in the unquenchable Flames of Hell.  
Obj. 3. It cannot be that God should punish our sins in Christ to satisfy his Justice; God doth not hate his Son, p. 52. God bears Infinite love to his Son. His Law is, the Son shall not bear the iniquity of the Father, but every man his own sins.  
Answ. That Law admits exceptions; One is this; Except one man voluntarily becomes Surety for another; In this case, God's Law is, Take his Garment. And he that is Surety for a Stranger, shall surely smart for it. In regard then, Christ voluntarily became Surety for us, in punishing him for our Sins, God doth not act contrary to this Rule. And in regard Christ could conquer his Sufferings, and they, according to the everlasting appointment of God, were to be a Step to his own eternal advancement, as well as the Salvation of his chosen; it was an act of Gods Dear Love to choose him forth for this Undertaking, though for a time he poured forth his wrath upon him for our Iniquities, Isa. 42.1. Behold my Servant whom I uphold, mine Elect in whom my Soul delighteth.  
Obj. 4. Christ's death did not make satisfaction to God's Justice for our sins. God promiseth pardon upon our repentance and turning, p. 40. If satisfaction be made, what need could there be of Christ's Intercession? p. 15. Why are not all out of Prison, and Fetters? Why doth the Debt of Obedience still remain? p. 60. Why are those for whom Christ died, still punished? p. 61.  
Answ. It is for Christ's sake that God doth pardon upon repentance; there is no pardon for fallen Angels promised upon their repentance, because Christ satisfied not for them. But having purchased Salvation for us, at the hands of Justice, by his Intercession he obtains the purchase at the hands of free Grace; and so applies it to us. Christ's Death doth so glorify God's Justice in our Salvation, as if therein he had put forth no act of Grace: Christ's Intercession doth so glorify God's Grace in our Salvation, as if therein he had put forth no act of Justice. This Satisfaction was designed for all them, who through special Grace, in time believe. These all are delivered here from the guilt and reigning power of their sins; and so are out of their Fetters; and shall hereafter be delivered from the being of sin. It is required of them, that they be obedient, which is but Gratitude. Being disobedient, they shall be corrected, for their good; which is but Love and Kindness. They are to suffer nothing from revengeful wrath; nothing in order to the satisfying of God's Justice; they shall never come into Condemnation.  
Obj. 5. This Doctrine is man's Invention. Did Christ satisfy that man might take liberty to sin? As if a Prince should grant an Act of Indemnity, that his Subjects might spread Dung on his Face, p. 48.  
Answ. How will mad men spurn away Gold, and cast Dirt on those that tender it to them? Since Mankind fallen, must needs, according to the truth of God's Laws established, perish for ever, as well as fallen Angels, if we had had no Mediator to expose himself to the Stroke of God's Justice engaged and resolved to punish our sins: Since for Christ's sufferings sake it is, that we are pardoned, accepted, saved; all this according to the unerring Scriptures of our most glorious God: He must shut his eyes against the Sun, who will not see that this Doctrine of Satisfaction is according to truth: Nor doth it tend to Licentiousness: If a discovery that the least sin deserves Gods infinite wrath; that upon commission of the least sin nothing can free us from everlasting burn, but the Death of Jesus Christ in our stead; that for the sake of Christ's death God is most freely ready to forgive all our sins; if this tends not to break the heart for sin, to turn the heart to God, to engage the heart with everlasting indignation against what is displeasing to the Lord; what is? Nor can this Writer nominate one of us, that encourageth men to take liberty of sinning from the consideration of Christ's satisfaction. Nay he cannot but know that our common doctrine is, none are sharers in the benefit of this satisfaction, but those who have such lively apprehensions of it by Faith, as kindleth love to God and Christ above their lives, and engageth their hearts in all obedience. It is true such have many failings, but far from open petulant derision and contempt of God; their unavoidable infirmities are their burden, in these they can read their own deserts, even to have them as dung cast back into their faces, and to be rejected for them; but their sin is their misery, they loathe themselves, and cease not to make their spotless Saviour, who bled for them, their refuge; and thus in him they have peace, comfort, safety, Salvation. The Lord convince and humble slanderers, and establish his own people in his Truth.   

Concerning Election and Reprobation.  
I Should not have meddled with this deep mysterious point, but that by his additional depravation of God's truth, he hath engaged me thereunto. I shall therefore God assisting, briefly lay down, manifest, and vindicate the truth, so far as I see it opposed. And here, this Proposition. That God did most freely, unchangeably, and from all eternity choose some particular persons, to partake of saving grace and salvation by Jesus Christ, for the praise of the glory of his grace. From whence it will necessarily follow, that he hath reprobated, or passed by others. I must manifest this by parts.  
1. God's Act, which essentially takes in the object thereof, he hath chosen some particular persons, 2 Thes. 2.13. God hath chosen you. Jo. 15.19. I have chosen you. Eph. 14. He hath choseu us. This being directly denied I shall add Arguments.  
Arg. 1. Particular persons in time receive mercy, are converted, made to persevere, are saved; therefore did God decree this before hand. For God worketh according to the Counsel of his own will, Eph. 1.11.  
Arg. 2. God hath made absolute promises of the first saving grace; Ezek. 36.25, 26. I will sprinkle clean water upon you, and you shall be clean. A new heart will I give you. Chap. 11.19, 20. I will give them one heart, and I will put a new spirit within you: I will take the stony heart out of their flesh, and give them a heart of flesh, that they may walk in my Statutes, Jer. 31.33. This is the Covenant that I will make with the house of Israel in those days, saith the Lord, I will put my Laws in their inward parts. Isa. 54.13. All thy Children shall be taught of the Lord. These promises are but a declaration of his purpose or Decree; and they are not made concerning all, but particular persons, whom God hath in his eye to save; otherwise every one would be made clean, would have a new heart, a heart of flesh, God's Law written in his heart, would be taught of God, and so come to Christ; but experience shows the contrary.  
Arg. 3. Persons by name, are particular persons; but God hath chosen persons by name: Rev. 13.8. All that dwell on the earth shall worship the beast, whose names are not written in the slain Lambs book of Life from the foundation of the world. So may the words be read.  
Arg. 4. All that are chosen do infallibly believe in time, and partake of Christ's Righteousness: Act. 13.48. As many as were ordained to eternal life believed, Rom. 11.7. The Elect have obtained it: Therefore some particular persons were Elected; for if all were Elected, all would infallibly believe, and so partake of Christ's Righteousness.  
Arg. 5. Jacob was a particular Person, and loved, before he had done any good according to God's purpose of Election; Rom. 9.11.  
Arg. 6. God knows his Elect from others, and this not only after, but also before they are called. 2 Tim. 2.19. The foundation of God stands sure, having this Seal; the Lord knoweth them that are his. Jo. 13.18. I know whom I have chosen. Jo. 10.14. I am that good shepherd, and know my sheep. ver. 16. Other sheep I have, which are not of this Fold; them also I must bring, and they shall hear my voice. Therefore are they particular Persons. These and not others that the Lord hath chosen. Jo. 6.37. All that the Father giveth me shall come to me.  
Arg. 7. This appears from the very Nature of Election, for where all are taken, or all are left, there can be no Election.  
2. The end and intendment of this Act. This, with respect to Man is, that he might partake of saving grace. Eph. 1.4. According as he hath chosen us that we should be holy; That we might also partake of Salvation by Jesus Christ 2 Thes. 2.13. God hath chosen you to Salvation. 1 Thes. 5.9. God hath not appointed us to wrath, but to obtain Salvation through Jesus Christ our Lord with respect to God, that the glory of his grace might be praised, as we have it expressed, Eph. 1.6. verse 11, 12. Predestinated that we should be to the praise of his glory.  
3. The Properties of his Act.  
1. Most freely did God Elect those that are Elected. Rom. 9.11. The Children not being yet born, neither having done good or evil, that the purpose of God according to Election might stand, not of works, but of him that calleth; it was said the elder should serve the younger, as it is written, Jacob have I loved, and Esau have I hated. Though these last words were spoken when Esau's posterity was the border of wickedness, Mal. 1. Yet, whatever G. W. saith, p. 45. were they spoken to signify the free choice that God long before bad made of Jacob and his seed; which free choice was manifested in those words of Love concerning Jacob, the elder shall serve the younger, for they were spoken before the Children had done good or evil: nothing had Jacob done to move God thus to preserve him before his brother. And further the Apostle tells us this was done that the purpose of God's Election might stand or take place: So that God did but Act then as he had decreed of old to do. And further yet, the Apostle tells us, this Election is not of works, but of him that calleth. No man's good works foreseen are the things that move God to choose, but it is the mere good pleasure of God who effectually calls and prevails on whom he will. This is further manifest from Ver. 16. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. The Truth is we have naturally no will to that which is spiritually good; how should we when we cannot know the things of God? when holiness and faith in Christ are foolishness to us? so Ver. 18. He hath mercy on whom he will. The Apostle goes on Ver. 21. Hath not the Potter power over the Clay, of the same Lump to make one Vessel to honour, another to dishonour? The Lump is Men and Women to be created; the making of Vessels, is Gods creating mankind with a decree of permitting their fall; the making of this Vessel to honour, that to dishonour, is Gods creating such a person with a Resolution to recover him out of his fallen state by saving grace; this resolution is most free: such a person with an intention to leave and never recover him out of his fallen state by renewing grace. Thus God doth not make any a wicked creature as G. W. imagines we must say, p. 46. Nor doth God consume any man merely as his own workmanship; but God endureth with much long-suffering unregenerate men, and they fit themselves for destruction. This he that is recovered will acknowledge. 2 Tim. 1.9. Not according to our works, but according to his purpose. The reason of God saving us in time by the washing of regeneration is not to be fetched from our works, any thing that we have done; but from God's purpose of old, who freely and of his good pleasure did decree it. Eph. 1.5. Predestination unto the Adoption of Children by Jesus Christ, is according to the good pleasure of his will.  
2. God's Election is unchangeable. He will certainly bring in, he will never finally reject that soul he hath taken liking to. Christ must bring in his sheep, and he hateth putting away; nor shall it be possible to deceive the Elect. Psal. 33.11. The Counsel of the Lord shall stand for ever, the thoughts of his heart to all Generations. Election is that product of God's counsel, the determination of infinite wisdom consulting. Rom. 9.11. The Purpose of God according to Election must stand. So that here is purpose upon purpose; a purpose to save such a soul, and a purpose not to alter that purpose, but infallibly to bring it to pass. Men change their purposes for want of foreknowledge; but nothing can fall out, not sin itself, causing God to alter his purpose; he foresaw all, and can give repentance. From this Doctrine, grace will not cause a Child to sin the more boldly, but to loathe himself the more for sin. As in other things, the Lord purposeth, and none disannulleth it, Isa. 14.27. So in this Psa. 135.6. Whatsoever the Lord pleased, that did he, in heaven, and in earth and in the Sea, and all deep places.  
3. From all Eternity did God Elect. In time doth God convert, and cause to persevere; but Acts 15.18. Known unto God are all his works from the foundation of the world. Eph. 1.4. According as God hath chosen us in him before the foundation of the world. 2 Thes. 2.13. From the beginning hath God chosen you. Rev. 17.8. Whose Names were not written in the book of Life from the foundation of the World.  
Obj. p. 41. This puffs up.  
Answ. It works self-abasing admiration of Sovereign grace, it gives great rest, and engageth the heart of a sincere believer to an utter detestation of all sin.  
Obj. If the everlasting state of persons is thus secured, all Warnings are impertinent and vain.  
Answ. No, God that decrees their salvation, decrees by such warnings to work in them his fear, and a holy caution to keep in his ways that they may be saved. From this Doctrine of Election, thus manifested, thus vindicated by most evident consequence, appears the Truth of the Doctrine of Reprobation. viz. That God hath rejected or refused others from all Eternity, or Decreed never to convert them by bestowing saving grace on them; but for sin to damn them, for the praise of the glory of his Justice. For if God hath chosen some, who can deny that he hath refused others? And the Scripture, if we will believe it, will make it manifest in all the parts of it.  
1. That God hath refused some particular persons. Jo. 10.26. You are not my sheep. Rom. 11.7. The rest were blinded. Rom. 9.18. Whom he will he hardeneth. Peter deserved hardening as well as Judas; that God hardeneth Judas, not Peter, proceeds from the mere pleasure of his Will. He makes, as the great Potter, what Vessel he pleaseth to dishonour; that is, God makes him with an intention to suffer his fall, and never recover him by renewing grace.  
2. That God hath from Eternity thus refused them. Judas 4. There are certain men crept in unawares, who were before of old ordained to this Condemnation. Rev. 17.8. Whose Names were not written in the book of Life from the foundation of the World. Add this Argument. As there are Particular Angels whom God suffered to fall, though he could as easily have preserved them from it as he did the rest: so there are Particular Men and Women whom God never recovers by saving grace out of their fallen condition, though he could as easily have recovered them as others, if he had pleased; but he endures them with much long suffering to fit themselves for destruction: Therefore from all Eternity did God decree thus to do concerning them in particular, for known to God are all his works from the foundation of the world.  
3. That God hath decreed to damn these persons for sin. Prov. 16.4. The Lord hath made all things for himself, yea even the wicked for the day of evil. He damneth particular persons for sin; therefore of old did he decree to damn those particular men for sin, 2 Pet. 2.12. As Beasts, made to be taken and destroyed  
4. That all this is for the praise of the glory of his Justice. Rom. 9.22. What if God, willing to show his wrath, and to make his power known, endured with much Long-suffering, Vessels of wrath fitted to destruction? And though God hath no pleasure in the death of him that dieth, considered barely as his Creature; for he is willing to receive to mercy every returning Sinner; yet if a person perseveres in wickedness, as such, God will laugh at his Calamity, and mock when his fear cometh.  
This Doctrine of Reprobation being the Truth of God according to Scripture, from it I draw these Consectaries.  
1. That it cannot be inconsistent with his Prohibitions, p. 42. Eat not. His Conditional Promises, If thou dost well, shalt not thou be accepted? If you seek the Lord, be will be found of you. Whosoever believeth shall not perish; shall not abide in darkness. His Conditional Threats. If thy heart turn away, thou shalt perish. If you forsake him, he will forsake you. His sending his Son into the world not to condemn the world. His giving his Spirit to instruct them in these things. His setting Life and Death before them in the Promises, and in the Threats. Or his giving men up to their Lusts for sin. For there can be no Repugnancy in God's actions between themselves. On the contrary, all these are subservient to the Sovereign Design of God's Decrees: the magnifying his Mercy and Grace in the salvation of all the Elect, who enabled by his special Grace, to believe and obey, are saved, according to the Promises: the magnifying his Justice, or making known his wrath in the Reprobates, who, according to the Sovereign Dominion of God, left to themselves, reject Christ, and increase in their Rebellion against God, and so are justly given up and damned, according to the Threats.  
2. That God is neither partial nor cruel in decreeing to deny saving Grace to some, whilst he decrees to give it to others; that he is not the Author of sin, in decreeing to permit, or in fore-ordaining it, p. 41, 42. For what God doth, can neither be partiality, nor cruelty, nor unholiness. Is he partial that gives his Alms where he pleaseth? Is he cruel, that never denies any due Compassion? Who can prove, that converting, confirming Grace is a due Debt to every fallen man and woman? Who hath first given to him? Or is the Judge cruel, that hangs up a Murderer? God doth actually damn none, but the finally impenitent, Acts 2.23. Christ, being delivered by the determinate Counsel and Foreknowledge of God, you have taken, and by wicked hands have crucified and slain. Chap. 4.27, 28. Against thy Holy Child Jesus, Herod, and Pontius Pilate, with the Governors and People of Israel, were gathered together, to do whatsoever thy Hand and thy Counsel determined before to be done. Is God the Author of Sin in determining or fore-ordaining the wicked actions of these men? It is one thing to decree the permission of sin, or to fore-ordain it; another thing to commit it. Between God's fore-ordaining the sin, and the actual commission of it, came in the Will and Wicked Hands of men. This Will, and these wicked hands were the Author and Cause of sin, and not God's Fore-ordination.  
3. That it doth not become us to have the least Rise of heart against it, and say, as p. 41. If any are reprobated, they cannot avoid Hell and Damnation whatever they do. Or as p. 45. Then the blame of man's Damnation is to be laid on God. This is the same with that, Rom. 9.19. For why doth he yet find fault, who hath resisted his Will? What the Apostle speaks in the following Verses, must quiet us, Nay, but O man, who art thou that repliest against God? Shall the thing form say to him that form it, why hast thou made me thus? Hath not the Potter power over the Clay, of the same Lump to make one Vessel to Honour, another to Dishonour?  
4. That it tends not to drive any to a sinful Despair, p. 41. It is indeed a dreadful Doctrine, and to be trembled at; yet doth it leave room for comfort. It tends to make an impenitent man that loves his sin, to despair of Salvation, whilst such; but this is a good Despair. But it tends not to make any that have not sinned the sin against the Holy Ghost, how vile soever they be, absolutely to despair. Had the Lord passed by all, there had been no hopes for any, Rom. 9.29. Except the Lord had left us a Seed, we had been as Sodon, and been made like unto Gomorrah. But though all fallen Angels are, all fallen men and women are not reprobated. This is some comfort, and it importunately urgeth all, in compassion to their own immortal Souls, to turn from sin to God in Christ, and to seek after good Scripture-Evidences of their Election. I shall lay down two or three.  
1. Hast thou ever had a heart to choose Christ? Joh. 16.16. You have not chosen me, but I have chosen you. He that can assure his own Soul, that he hath chosen Christ for his Saviour, for his Teacher, for his Governor, for his Portion, with his very heart and dearest affections, may be confident he is a chosen Vessel of Mercy.  
2. Hast thou an heart to believe in Christ for Salvation? John 10.26. You believe not, because you are not my sheep. He that can be assured that seeing himself lost in himself, and renouncing all trust in his own performances, placeth all his confidence in the Obedience and Death of Christ, for Pardon, Acceptance, shelter from wrath, and the salvation of his Soul, as Paul, who knew whom he had believed, and was persuaded that he was able to keep what he had committed to him against that day; this person hath no ground to fear Reprobation. Those that are not the sheep, do never thus believe.  
3. Hath God given thee power over thy Corruptions in some good measure? a heart to pray sincerely? and a holy Conversation, so that thou livest not like the generality of thy Neighbours? 1 Pet. 2.9. Ye are a chosen Generation, a Royal Priesthood, an holy Nation, a peculiar People. Because ye are chosen and dear to God, therefore doth Grace reign over sin in you; therefore have you hearts to seek God uprightly. Therefore are you lovers of Holiness, and your Conversation differs from other men.  
4. Is your heart spiritually tender? Rom. 11.7. The Election hath obtained it, and the rest were hardened. Rom. 9.14. He hath mercy on whom he will, and whom he will he hardeneth. You are not a Despiser of Mercy, a Neglecter of Salvation, a presumptuous person, giving yourself up to known sinful Practices; but had rather lose your life than miss of Christ; do grieve for what hardness you find; do fear God; and would in nothing offend him. Are these things to be found in Reprobates? Let God's Word give your heart security that you are not Reprobates. Yea, if heretofore you did in truth experience these things, but you are now afraid you have lost all; for you have greatly fallen, as did David; you are sorely scourged, as was Job; your Faith is even giving up the Ghost, with the Disciples, We thought it had been he: yet are not you fallen from Grace, God hath not forsaken you, Psal. 89.30. If his Children forsake my Law, and walk not in my Judgements, I will visit their Transgressions with a Rod; nevertheless my loving kindness will I not utterly take from him, nor suffer my righteousness to fail. Nor have you totally forsaken your God. Peter, I have prayed for thee, that thy Faith fail not. Nor ever shall you totally forsake him; for the foundation of God stands sure, having this Seal to it, the Lord knows them that are his. There is a Recovery for you, who have seemingly lost your Faith. Thomas, reach hither thy singer, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing. And you shall yet find more strength against the Devil and your own Corruptions; more wariness, love to God than ever, Rom. 8.28. All things work together for good to them that love God, to them who are the called according to his purpose. Therefore still hope you in God, still trust in your faithful Advocate. Seek the Lord and his strength; seek his face evermore. Never cast him off, that will not break a bruised Reed. Strive to be more and more holy in all manner of conversation. Faint not, nor be dismayed; the Lord is your God for ever and ever; he will be your Guide unto death: He will not forsake his People; because it hath pleased the Lord to make you his People.  
I have now, through God's help, finished this Work; and do hope, that through these poor Labours of mine, God will give some that are mistaken, others that are staggering, to discern the dangerous Errors of these People, and avoid them. And surely, if Persons whose hearts the Lord hath framed, with all readiness of mind, to embrace Truth, and only Truth; if Persons to whom Truth is precious, because proceeding from God, and leading to him again; if these do but see that where there is no Election among fallen Creatures, there is no Salvation; which is plainly visible in the fallen Angels; they will readily and gladly, and thankfully embrace the Doctrine of Election. If these were but persuaded that they are cursed who ever diminish from God's Word; they will be afraid to reject Christ's Ordinances of the Supper and of Baptism by Water. If these hearty believe, (and they will) that Christ did not die in vain: Oh, they will be torn Limb from Limb, rather than part with that most precious, soulsaving Doctrine of the Imputation of Christ Death and Sufferings, to lost Sinners for Justification. If these do but yield, Salvation is not now attainable by the Covenant of Works; that this Law is now weak through the flesh, that it cannot give Life: How will they at once let go all hope of attaining perfection in themselves here, and desirously seek to have Christ's Righteousness imputed to them, that they may be found in him; blessing, praising and admiring God, that he was graciously pleased to provide it for undone Sinners, and invite them to it. If these persons do but seriously consider that Adam fallen, notwithstanding all the Light he brought with him into the world, was not able to attain to the knowledge of Christ, till God revealed him. They will surely conclude, the bare Light every man brings with him into the world, cannot be saving. And if these persons do but believe verily, the Lord doth bestow on his Church and People a safer and better Rule to walk by, than he bestows on the Heathen that know not God; they will embrace the Scripture for their Rule, and not prefer the Light that is in every man, as a safer and better Rule. These are the Truths I contend for; and these, I doubt not, will be precious in the eyes of those whom God loves to the end of the World.  
FINIS.