THE Quakers Apostasy FROM The perfect Rule of the Scriptures DISCOVERED, In a double Reply to a twofold Answer of theirs, in the Vindication of several Queries propounded by the Author.  
WHEREIN Their Deceits, Blasphemies and Reproaches against Scripture Authority and Ordinances of institute Religious Worship, are spoken unto. Their main Principles examined and denied. The truth defended and cleared against their Railing, Slandering, Censorious Pens and Tongues.  
By JOHN TIMSON of Great Bowden in Leicestershire.  1 TIM. 4.1, 2. 
Now the Spirit speaketh expressly, that in the latter times some shall departed from the faith, giving heed to seducing spirits, and doctrines of devils: speaking lies in hyprocrifie, having their consciences seared with an hot iron.  
LONDON, Printed by E. C. for Tho. Williams at the Bible in Little Britain, and Will Tomson at harbour in Leicestershire. 1656.   

The Preface to the Reader.  
THE occasion of these few sheets was this: The deep sense and apprehension of my spirit towards these seduced people in general, and some of my dear friends in special, that are drawn aside and entangled in these dark Diabolical snares, hath moved my bowels to pitch upon this, as a fit expedient to reduce them from that sad temptation, and way of wandering, themselves are so insensible of. These Queries I first delivered to my friends, and I desired that they would get them answered by the ablest they could of that persuasion. At last I received an answer from William Duesbury, than prisoner at Northampton; which Answer was so obscure, deceitful, and confused, that I was constrained in my Reply to urge him earnestly to Answer directly to the Question, with several Queries to understand his sense; which accordingly himself, and Thomas Stubs, and John Whitehead, have answered more directly, and subscribed their hands.  
I have in this given you the substance of theirs, as faithfully as I was able to understand their sense, and have not in the least wittingly mistaken them. And however they are apt to accuse me of slandering them in things that are too gross in plainness of words to publish to the world, they judging their novices, and all others besides themselves uncapable to receive some of their principles as yet, and therefore they study how to darken their sense by subtle glozing, equivocating expressions and shuffles, yet their damnable heresies are apparent to the intelligent, and impartial, sober Christian And I shall desire of them to deal no otherwise by me, than I have dealt with them: what I have charged them withal is upon such rational grounds, that I am sure themselves are convinced in the secrets of their hearts, that I lie not; and for them to reproach me with that they cannot in conscience, with any colour of reason make good, will most reflect upon their own heads, and be a shame to themselves and cause by saying and unsaying, to evade what is justly charged upon them. Truth is invincible, and aught to be published, it seeks no corners, nor minds any shift, but is entire of itself, and will stand, when all the imaginations and inventions of the dark mind of man shall be scattered and brought to nothing. They frequently judge men by the light which gave forth the Scriptures, even while they are opposing the Authority of Scriptures, as they are the only rule of knowing the true God, and Jesus Christ whom he hath sent, and how to believe in him, and live in all Christian obedience unto him. If they judge of men and error by the same light that gave forth the Scriptures, why do they censure me for but pleading the Authority of Scriptures to be a perfect Rule of faith and obedience? Is the light of the Spirit of God contrary to the light of his own Inspirations? Are the Inspirations of God upon Divine record, to be rejected, as useless and fallible, because they cross the instigiations of ignorant man, who is all his life long subject to error? Are they so drunk with delusion and impudence, that they will rather charge the Scriptures with deceit, then question their own deceitful hearts? Can they be more sure that the Instigations in their own hearts are from God, rather than the Inspirations of God in the Scriptures? We may be sure that the Scriptures are of God, and writ for our learning, Rom. 1.5. But neither we nor themselves can be sure that their Revelations pretended to are of God, and given for our learning, comfort, and hope, unless they were confirmed by the same unquestionable Authority that the Scriptures are. And for them to plead an infallible rule within, and yet to be urging a Rule without from the Scripture, is most absurd: if the Spirit be the Rule as they affirm, why do they not stick to that rule? hath the Rule of the Spirit need of the testimony of the letter, to prove it by? What proof can be given to prove that which is the highest proof and rule itself? How many things do they pretend Scripture for, while at the same time they will deny and question the most things that the Scriptures plainly teach? Let them tell us what they believe and practise from the teaching and obligation of Scriptures; if they stand obliged to nothing that the Scriptures teach, why do they quote it, and speak in the language thereof? As if they were for it, when they are not, which is rank hypocrisy, and done of purpose to deceive: If they judge themselves obliged to some things which the Scriptures teach, because God hath taught them therein, why do they not then believe, and do all that the Lord teacheth in them, upon the same reason and account? But if any men in the world are without the true light of God, those men are that speak not according to the Law and Divine Testimony of Scriptures, Isa. 8.20. If any speak not according to this word, it is because there is no light in them, their light is involved in darkness, their wisdom in folly, so saith the Prophet Jeremiah, chap. 10. Ye have rejected the word of the Lord, and what wisdom is there in you? Were not this verified upon these men, would they boast that they are as perfect as Christ that died at Jerusalem, and say, that he that trusts in Christ that died at Jerusalem, for salvation, shall be deceived; and reproach his Institutions, and holy Ordinances, with the odium of men's Traditions, outward observations, inconsistent with God's Kingdom, and compare them to NebuchadneZZar's great Idol? would they set up a light and power in blind, impotent nature, corrupted, sufficient to lead out of darkness to eternal life, without the use and knowledge of Scriptures? would they form a Christ in their minds, that is in all men, without person, natures, offices? would they confound God and man into one, denying God to be distinct from his Saints? would they renounce all their former teachings, and practices, received from the Lord, by the means of his word and ordinances, and wholly follow the imaginations of a strong deluded heart, etc. I beseech you dear friends consider, are not such things as these evident expresses of dark deluded minds, that have forsaken the right way, and are entangled as you see. Let me entreat your patience and diligence seriously to read these few sheets, without prejudice and contempt: the Lord knows what diligence and tenderness of bowels I have had to prepare this for you, and some others, to prevent and reduce from these dangerous snares, which I am more sensible of, and affected with, than any temptation (common to man) that ever I heard of before: It's carried on with such mysterious wiles, that poor souls are surprised and taken in the net with great content, and the more they are surprised, the better pleased, and readier to embrace whatever is suggested, and rarely do any return from this Apostasy, that were knowing practising Christians before. But I have enlarged myself, and opened my heart to my friends of Farndon in this Tract, and I hope it will not be an offence unto them; if it be, it was hoped and intended otherwise, I am confident your own hearts will witness unto most I have wrote, although it be against that way, which for the present you groundlessly adore.  
As for those persons that have answered me, who have charged me with bringing forth many lies, and slanders, and have made a noise thereof, as if I were some carnal lying wretch that matter not what I writ: those that are sober, and of judgement may easily conceive by my Questions and Replies, what lies I have brought forth, and what lies those are they charge me with, even such that the holy Scriptures witness to be the will and truth of God; and as for any personal lie, why have they not made the discovery? Themselves cannot but be sensible that they have accused me of slanders in things that themselves have published, which I did not know of until afterwards by their own Books. But let me desire you in your returns to answer to the main strength that is against you, soberly, and with as great a strength of reason, and of Scripture Authority as you can; for nothing else is like to take with him you oppose: and be ashamed to asperse and reproach me to the world, with mere impudence for want of just matter; which trade is too common with you, and those of your way, to those of best quality and esteem amongst Christians. But look into your own Papers, and in cold blood consider how frequent you are in reviling and censuring of those that you have nothing to accuse them of justly, from any Scripture ground, but because they oppose you for being adversaries unto the truth. As for your queries at last, the most of them have been answered by a Reverend Minister of the Gospel, Mr. Baxtor, who is sufficiently reviled and reproached for his pains. But the day is coming that will declare every man's work, of what sort it is. And I judge it necessary, first to be resolved what the Rule is that we are to answer from to yours, seeing you have denied the Scriptures for being a perfect Rule of faith and obedience: for my part I judge those not worthy to be answered at all, nor in the least to be regarded, that have denied the Rule of Scriptures: and were it not for the sake of those that are ignorant of their deceits, and apt to be taken with the cunning sleight of seducing men, and in hope of convincing my friends, that I might be an Instrument to inform the one, and reduce the other, I had never engaged with these unperswadeable perverse men, so wholly turned from the truth, as he that runs may read, and clearly see.  
John Timson.   

A VINDICATION OF Some Questions propounded to the QUAKERS.  

The first Question.  

WHether the holy Scriptures be the true declaration of the will and mind of God which doth oblige all that profess them necessarily to know, believe and observe them as the only rule of faith and obedience.   

The Quakers Answer.  
The Scriptures are a true declaration of the things believed among the Saints, and a true Testimony of Jesus; but not any doth them know by the outward declaration, but by the word of Faith in the mouth and in the heart, which word of Faith we preach. Rom. 10.   

My Reply.  
The Answer seems to be in the affirmative, by saying the Scriptures are a true declaration of the things believed among the Saints. But first the Question is, who you mean by Saints, whether yourselves, that are against all outward administrations and forms of worship in the Church as the Scriptures teach, or those Saints of God that are willing to subject themselves to observe and do whatever is revealed to be done from the written word: which hath been the profession and practice of all sound Christians both in and since the Apostolical Churches: unless some few upstart Heretics, or Apostates, or profane have done otherwise. Prove that ever any had the title of Saints, Beleivers, Christians, etc. that came not under Water, Baptism, the Lords Supper, the Church's watch and rule, Censures, etc. which you deny, and therefore it stands you upon to prove yourselves Saints distinct from Apostates.  
In your answer to this all you say is this. That this charge is but a lying Slander, and bid me prove it, or else let thy mouth be stopped.  
To this I answer.  
What proof would you have? Is it not your own profane language, both in your Papers and conference? It is no news to hear most of your way to dispute against Water, Baptism, the Lords Supper, a settled fixed Ministry over particular Churches. Tell us what Quakers administer Water, Baptism, the Lords Supper; and constantly watch over a particular Flock; or else for shame own the charge, and confess your sin in telling the world, that these are my lying slanders, when I know, and your own consciences do witness it, that what I have accused you of, is the plain truth. Nay, William Duesbury saith in a lying Paper called A true Prophecy of the mighty day of the Lord, already risen in the North of England, etc. in which paper he makes it his work to reproach and slander the Ordinances of Gospel's worship, under the notion of outward observations, which Christ's Kingdom cometh not in. Luk. 17. And thus he accounts of all the Ordinances and institutions, prescribed by Christ himself in the Apostolical Churches: and accounts all the strict observing of outward forms of Worship, is but imitating the Saints practices in this Babylonish, and heathenish wisdom, all this outward form is the outward Court, which is without the Temple, pag. 1, 2. meaning they are without the Church, and therefore calls them Babylonish and Heathenish, as in his 4 pag. is more clear, where he profanely compares the holy Ordinances and institutions of the Lord, to that great Image, set up by Nabuchadnezzar 's proud nature, spoken of by Daniel. 
Dan. 3.3.  That Image was but a type and figure of this which now shines gloriously in forms and observations.  
And then speaking to the Anabaptists and Independents, he tells them, they have set up a finer Image in the Gospel's ordinances, as you call them, pag. 10. 
Pag. 10.  And what other ordinances do these or we set up but what was practised in the Apostolical Churches? Thus you may see how this Impostor doth reproach the holy things of God. And further in his second page, he in the height of his insolent rashness, and madness, saith thus. The word of the Lord came unto me, saying, I will gather my people out of all forms and observations, and out of all kindreds, Tongues and Nations, and I will pour out my Spirit upon them. And this he writes in a different Character, as if it were all scripture. By this, you may see it proved what I have accused them with, in denying the ordinances and administrations of the Gospel's Church, is true. And yet this impudent liar tells me it is a lying slander. They would render me a liar for telling them the truth; but it seems they can rather and with more ease deny the accusation, then prove themselves Saints, and stand to it: thus when they are pinched they will say, and unsay, or any thing to evade. But while you deny the Ordinances before mentioned, I say you are none of God's Saints, but are Apostates, backsliders, that have departed from the living God, in transgressing the laws, changed his ordinances, and broken the everlasting Covenant. Isa. 24.5. But I shall come to the next, you accuse me of belying you with: and that is suspecting you to be under the crime of denying the holy Scriptures to be a perfect rule of faith and life, you say ye deny the crime: and witness them in their place with the Spirit that gave them forth, which is a perfect rule of faith, and life: as Joh. 16.13.  
Anew. You deny the crime, but own the thing, by asserting the Spirit to be a perfect rule of faith and life; for if the Spirit immediately, be a perfect rule to us now, of faith and life, of what use is the Scriptures of, I pray you tell. Thus you own the charge, but deny the crime, because you judge it no crime to deny the Scriptures to be a perfect rule of faith and life; and hence you insolently infer, that I am judged by the same Spirit which gave forth the Scriptures, who would set the Scriptures in the Spirits place, by calling them the rule of faith and life. Thus all men may run and read that you are so fare from judging it a crime to deny the Scriptures for a perfect rule of knowing God, believing in him, and living unto him, that by the Spirit you act from, you judge me, for calling them the rule of faith and obedience. And yet you witness the Scriptures in their place, that is, you witness that there is such writings, but not to any such ends, and purpose, as to be a rule to know God, and live unto him, as the question intends. The Spirit you make the only rule of faith, and life, Joh. 16.13.  
Which I answer unto.  
1. That promise is made directly to the twelve, as is evident if you peruse the 13, 14, 15. chapped. where we have the like promise, chap. 14.26. The Comforter, which is the Holy Ghost, shall come and teach you all things; and bring all things to your remembrance, whatsoever I have spoken unto you: and accordingly they have declared unto us what they have heard and seen, Luk. 7.1. Christ tells them, chap. 16.12, 13. I have many things to say unto you, but ye cannot bear them now, howbeit when the Spirit of truth is come, he will guide you into all truth, etc. Hence it's clear these promises are made in special to his Apostles, which doth assure us of the infallibility of what they preached and writ: the Church being built upon the Prophets and Apostles, Jesus Christ the chief corner Stone, 
Eph. 2.20.  that hath inspired both to agree in one and the same Doctrine of faith and obedience; and he is the same for ever even to the end of the World. Now let me ask you, are you Apostles? have you seen Jesus Christ? are you sent for a foundation, for the Church to be built upon? that go about to overthrow and pluck up the foundation of the Prophets and Apostles recorded in Scriptures? Let men and Angels judge.  
2. If all truth were revealed to the Apostles, by the Spirit of truth, and the Apostles faithful in declaring this truth by writing, or teaching, as cannot be denied, than it will follow that those writings, or teachings of the Apostles were the only rule; which writings through God's grace we enjoy, and therefore the rule of divine truth. It's true we have need of God's blessings of Grace to apply the rule to us, and our hearts and lives to the rule; And so many as walk according to this rule, peace be upon them. Gal. 6.26. Nay, Christ prayed not only for his Apostles, but for them also that should believe on him through their word. Joh. 17.20.  
3. We say the holy Scriptures are the inspirations of the Spirit of God, in their own sense as expressed, and have such sure evidence thereof, that without any scruple, we so believe the truth and directions, discoveries thereof, that we are content to stand or fall to their Verdict, not caring for man's judging: and tell us in what truth of God the Scriptures are imperfect in, you proud Worms that so vilify and diminish from them.  
But they go on and tell me, that Abel, Enoch, and Noah had faith before Scripture was, and the holy men of God believed, therefore they spoke.  
Answ. 1. Abel, Enoch, Noah, were not without the word of faith from the Lord, the Lord spoke to these out of heaven, by voice, Heb. 1.1. At sundry times, and in ●●vers manners, the Lord hath spoken unto his servants the Prephets. But in this last age he hath spoken to us by his Son Therefore never look for no other manner of speaking, 〈◊〉 what hath been, before there was any thing committed 〈◊〉 to writing, the Lord did more visibly reveal his will by voice or vision, Angels, etc. but since he hath committed his whole will and mind unto writing: by the Prophets and Apostles, those former manners are ceased.  
2. This is our argument, because some had faith before Scripture was, by an immediate speaking by voice, etc. Therefore now although we have the mind of God discovered in the writings of the Prophets, and Apostles, we must look for the same discoveries still, by voice, or vision, inspiration, as if all that were written by inspiration of God, were nothing to us: and nothing of force to any, but to the present ages they were writ in: such madness you run into.  
Whereas in your Answer you say, That not any doth know the Scriptures by the outward declaration, but by the word of faith in the mouth, and in the heart, which word of faith we preach. Rom. 10. I told you that was a contradiction, and a confused senseless thing: which you say, stands as a witness against me, and bid me prove my accusation.  
Answ. 1. I queryed you, whether any of you did know and believe what is written in the Scriptures, without the outward declaration, unto which you answer not at all.  
2. I query what you mean by the word of faith, in the mouth, and in the heart, which the Apostle preached, Rom. 10.6, 7, 8. whether it be the same with the Doctrine of faith, declared in the Scriptures writ to the Churches, or different from it. As I concluded before, in my reply, so I shall make it good still, notwithstanding all that you have writ, that the word of faith which the Apostles preached, and writ to the several Churches, is the same with that which you call the outward declaration. What are the writings of the Prophets and Apostles, but the word of faith? I told you that this of the Apostle doth allude to that in Deuteronom. 30. and there we find the same of the word as it was written in the law, as here of the word of faith preached. The Doctrine of faith was so familiarly preached, and beat into men's heads, hearts, and mouths, that ignorance could not excuse any: and the Apostle explains what this word of faith is, verse 9 thus. That if thou shalt confess with the mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved. You may see its clear enough, what the Apostle understands by word in the mouth, and in the heart, if you be not too perverse: and in the 10 verse there is a reason urged to make all your cavils fall. For with the heart man believes unto righteousness, and with the mouth confession is made unto salvation: and proves it by the Scripture, Whosoever believeth on him, shall not be ashamed. Isa. 28.16. What can be concluded hence, but what the writings of the Scriptures contain and declare? and yet you say, not any can know the Scriptures by the outward declaration, but by the word of faith: which word of faith in your quotation is discovered by the Scriptures what it is; so that you say, and unsay, not by the outward declaration, but by it, a mere contradiction which you will never free yourselves of. But why cannot any know Scripture by its own writing? Can you know what is contained in the holy Scriptures, without the outward declaration? if not, than you must know it by the outward declaration, or not at all: How do you know what is in your books, but by the outward declaration? But instead of answering to clear yourselves you are froward and very impertinent, and obscure, and desperately confused, as followeth in their next, wherein they should show us the difference between the declaration of Scripture, and the word of faith preached.  
And first they witness the Scriptures by the same light and Spirit that gave them forth, 
Rom. 10.  and in Christ Jesus the Lord of faith, which the Apostles preached and declared of, they believe Rom. 10.6, 7. as the Apostles did, who knew the Letter which killed, and the word of faith which is quick and powerful, which word say they is God, that made all things, and the letter testifies of him, whose name is called the word of God, Revel. 19.11, 12. Joh. 1.1. Heb. 4.12. And then they say they have come off clear, of what I have accused them of in their answer.  
Answ. Here is nothing but pride and coniusion in these lines: unless we can credit every thing they have the boldness to say as infallible. How are the Scriptures beholding to them for their witness, who have the same light and Spirit which gave them forth? the Lord of Hosts gave them forth: all Scripture is given by the inspiration of God, 1. Tim. 3. and they have the same light, and the same spirit equal with God, if one may believe what they say of themselves. But what think you, are not the Scriptures as inspired and given of God, a perfect rule of faith and obedience, unless you witness them to be so? and what letter was that which the Apostles knew killed? you take it for granted that it is the whole declaration of holy Scriptures: but it is because you have no light nor Spirit of God in you. The word of faith, Rom. 10.6, 7. is quick and powerful, etc. which word is God that made all things. Most senseless. Is the profession of Christ in the mouth, and believing in him with the heart, God that made all things? is every gift and work of God in man, God that made all things? this is like their other notion, Christ lighteth all and therefore that light is Christ, as if every work and operation of Christ, is Christ: just like those that make God to be every thing, that from him lives, and moves, etc. So again Christ is the word, his name shall be called the word of God, and they have Christ the word of God within them, and what need of that which is written? they have it in the life and fountain, and they will come under no other writings nor rule, although never so much commanded by God in the expressions of the holy Spirit in the Scriptures.  
Touching Heb. 4.12. in the second verse he shows us what word he meant, where he saith, That the Gospel was preached to them, as unto us, but the word that they heard, profited not them, because it was not mixed with faith in them that heard it. What word was this, which was heard, but the outward declaration in voice, or writing, or both? And this word is quick and powerful, etc. and the savour of life to some, and of death to others, according to the pleasure of him with whom we have to do, he blessing, or blasting his own word and ordinance to the different ends intended by himself, and for his glory, whether in the diligent use thereof men be saved, or in the contempt and neglect of the word, men be damned.  
The 2 Cor. 3.6. where it is said the Letter killeth, is to be understood of the ministry of Moses, in comparison of the Gospel's ministry administered by the Apostles, that of Moses not so spiritual, glorious, effectual, as the new Testament was, and yet it had its glory too, but no glory in this respect, by reason of the glory that excelleth. vers. 10. The Ceremonials their Gospel were but shadows of good things to come, the substance was Christ, who was but darkly seen by the people, but the Precepts and Threats of the Law were clear which brought them under guilt; and the remedy obscure, and the fruit but little, in comparison of the Apostles Ministry, etc. And hence the letter killed as administered by Moses, but grace and truth comes by Jesus Christ. It's true, the ministry of the Apostles without the powerful operation of the Spirit concurring, was not sufficient; For Paul may plant, and Apollo water, but it is God that gives the increase: and yet the word of God as made known in the holy Scriptures, must be our rule to act and live by, in order to God's blessing of Spirit and grace to our regeneration and completing the same unto eternal life. Besides we have no promises of Gods giving his spirit unto sinners that have it not, to quicken those that are dead in trespasses and sins, but what is made in the letter of Scripture, and no promises of any thing but what is writ there, 
Rom. 5.15.  all good news from heaven to lost sinners is writ there, they are written for our learning, that we through patience and comfort of the Scriptures might have hope. And yet will you say that all the letter killeth. Now Reader lay things together, and then judge by all that they have said, how true it is that they say, they have come off clear in what I have charged them with, what difference have they made between the outward declaration, and the word of faith which the Apostles preached, and writ to the several Churches; if all be but the same, as I have cleared from theirs, the contradiction, and their confused nonsense still remains, notwithstanding their bitter censures and shuffles. And how notoriously false is that of theirs? That not any doth know the Scriptures by the outward declaration, when the outward declaration, 
2. Tim. 3.16.  as consisting of words committed to writing, is the Scriptures that we plead, 
Rev. 1.17.  for a perfect rule, the declaration and the matter and sense contained therein, but the same: all which is the inspiration of God, and that which the Spirit saith to the Churches; for what the Scriptures saith, the Spirit saith, because all Scripture is by inspiration of God, 
2. Pet. 1.20.21.  etc. And not only John, but all the penmen thereof writ as they were moved by the Spirit of God, or the Holy Ghost. And hence when you Quakers set up the Spirit to be a perfect Rule of faith and life distinct from the Scriptures, it will run you upon these Rocks, which you will never evade.  
1. You must either set up another Spirit distinct from the Spirit of God, that gave the Scriptures; or  
2. Maintain that the same Spirit gives a different rule to that which is written by his own inspiration; and so make God not only mutable, but contrary to himself: which to think is to be abhorred as blasphemous.  
3. Or that the same Spirit hath given additional laws to be the rule above what is written by the Prophets, and Apostles, on which the Church is built: which is hardly so, I shall judge, until  
1. I see the same divine approbation and confirmation of those Laws, as hath been given of all holy Scriptures.  
2. And yet those Laws are as consonant, and as agreeable to all the Scriptures, as written by the Prophets and Apostles, as the Apostles writings are consonant and agreeable to the Prophets.  
3. And until they can prove that the Scriptures prophesy of such a change in the Church, as to set up superadded Laws.  
4. And that themselves are the men that the Scriptures have foretold of, to superadd spiritual Laws in the Church, to bind the consciences of all: as we affirm that the Scripture doth.  
But to prevent mistakes, I grant as they, 1. That the Spirit is the rule; but than you must understand it as the mind of God is revealed by the Spirit in the Scriptures.  
2. I grant that we have all need of the illuminating, quickening operations and influences of the same Spirit that revealed the rule, to enable us to know it, and believe it, and to apply it to ourselves, and to apply ourselves unto it, so as to live unto God in all Christian obedience according to this Rule.  
3. I grant that the Rule without the blessing of Grace concurring, doth not simply of itself enlighten and quicken any, nor are any truly and savingly enlightened, quickened, and renewed, but by the revealed word of God, as the only means appointed and designed of God, to that very end, to the intelligent. Faith comes by hearing, and hearing by the word of God, Rom. 10. And of his own good will hath he begot us again by his word, Jam. 2.1.  
And now I shall give a word to my dear friends of Farndon, and to all that are abused and drawn aside by these deceivers, and the deceits and cheats of their own hearts, in hope of a blessing to my poor endeavours, who am touched with a deep sense of the sad delusions which at the present you are entangled most desperately in.  
My dear friends,  
Who hath bewitched you, that you should not obey the truth which you have once received with a great deal of joy, and comfort to your souls, when with constancy and patience, you have made a good pro●ession of the ways of Godliness revealed by the word, practised by men and women fearing God, in all the ages of the Church of Christ, you know the times, and places, when and where your Spirits have been made joyful in the house of Prayer, and praising of the ever blessed God. Your hearts have been heated and warmed, by the power of his word, and Sacraments, the strict observing of Sabbaths, a constant course of the worshipping God in your families, by a serious calling upon the name of the Lord, instruction of those under you, in the principles of God's truth and fear; and have walked before them in all Godliness and honesty, according to this word of the Lord, which now is in contempt and reproach by those that seduce you, as is too obvious to the impartial, as is above cleared, and their slanders, shifts, and shuffles discovered. You may see how they have reproached the Institutions, and ordinances of our Lord, as heathenish, by compareing them to that great Image of that heathen King, Dan. 3.3. You may see how they deny the Scriptures to be a perfect Rule of knowing God, believing in him, and living unto him. And yet they reproach me to be a lying slanderer, in charging them with that which is an apparent truth, as I have witnessed by their own lying Papers; and thus they have reproached me most falsely: and the lies are returned upon their own heads, whilst they witness themselves perfect, and without sin, and have entered the new Jerusalem, in which none shall enter that makes a lie. My friends, some of you have heard William Duesbury say of himself, 
In Duesbury new Births, he thus witnesseth of himself.  that he was as perfect as that Christ which died at Jerusalem; this is witnessed by one of credit, and fidelity amongst yourselves; I forbear his name. Oh proud polluted Worm! that dare exalt himself to a perfection equal with God the everlasting father, whose name is called Wonderful, Counsellor, the Prince of peace, the mighty God, Isa. 9 who fulfilled all righteousness from his birth to the consummating of all things upon the Cross, in whom the Godhead dwelled bodily, and from whom all that any hath, is received: he was the Lamb of God that takes away the sins of the world, by offering up himself an oblation once for all, the just for the unjust, that he might bring us unto God, and obtain an eternal redemption for us: and yet this insolent polluted lying worm makes himself equal in perfection with Christ the only Son of the living God. You may see of what spirit your leaders are of, and how unlike the Prophets and Apostles these are, which cause you to err by their lies. But why is it thus with you, that you should be left of God to heap up to yourselves such perverse teachers, that reproach the ordinances, and institutions of our Lord, as heathenish, and the wisdom of the flesh, and outward observations which Christ's Kingdom comes not in? But the Kingdom of Heaven is within you, Luk 17. say they. But where are the commands, institutions, and appointments of Christ to his Church; called Observations? the Pharises to whom Christ spoke, had such expectations touching the Kingdom and coming of the Messiah, that he should come in great power, and pomp like unto earthly Potentates, and so redeem Israel from that bondage they were in; hence Christ tells them the Kingdom of Heaven comes not in observations, but is within you; look into your old Bibles, and in the margin it is rendered (or among you) and as others, the Kingdom of heaven is in the midst of you, according to the Original. You may see that he gave his Apostles charge to teach all that came under Baptism, to observe and do all the Commands of Christ, Mat. 28.29. and in so doing they had the promise of his presence, to give his blessings always: but these seducers say, Christ is not in outward forms and observations, as they in derision call the Ordinances, and Institutions of Gospel Worship. Christ walks in the midst of the seven Golden Candlesticks, and commands our observance in the duties of his own institute Worship, with the promise of his presence always: they say no, Christ is not here, but he is within you, without all this ado; teaching men to break the Commands of Christ, which the faithful in all ages have been so careful and zealous in the observing thereof: and have witnessed unto with their blood, against both heathenish and Antichristian persecutors. Dear friends, be not deceived with vain words, but bethink with your own hearts from what you are fallen: how could you quench out the light and fire of the Spirit in you, that you have received with such evident conviction, that hath thrown down all before it; and acted you twenty years to make conscience of the Commands of Christ, both private and public? what conflictings of Spirit, and sinnings against light, and hardening your hearts against God's fear, and the strive of his Spirit have you withstood, and resisted, before you could sin and be quiet in the wilful neglect of all duties of Christianity? what hath your backslidings been? You first fell off from Infant Baptism, then from the public ministry, then from Water Baptism itself, and from all the Ordinances in the Church, cavilling against all forms of Worship; and then to speak diminishingly of the holy Scriptures, and at length to forsake all means whatever, and to pretend an immediate living in God, in the neglect of all things commanded in the word. But when you attain to live upon an immediate blessing of Divine Providence, without ploughing, and sowing, eating and drinking, and clothing, in order to the preserving the life of nature, than you may think to live immediately upon God, to the preserving the life of Grace, and not till then. God hath appointed the use of means, for the life and growth in Grace, as of the life of the body; and your diligence and care for the preserving the life of nature, will condemn your negligence, and presumption in the other, in that day when God shall judge the secrets of men by the Gospel of Christ. What promises doth God make to any to give them his Spirit, and happiness without enquiring after God in ways of his own prescribing? The most freest promises made to the Church of the Jews, Ezek. 36. are bounded with this Provise, Yet will I be inquired of by you for all these things choose of Israel: but the way and method you are taught is contrary, you must cease from all religious duties of commanded Worship, without scruple or check of Conscience before you can enjoy God and be taught immediately what to do: first put out the true light and power of Conscience to do its office, by neglecting or despising the means of enlightening and convincing it to act in the soul, and then resolve to follow the immediate commands of Conscience, without questioning the Author of these laws at all. Oh depth of deceit and delusion, and yet obvious to those that are not in these snares! and were it not that there is a spiritual judgement upon the heart for former coldness, people should not be left to such thick darkness, and blindness, from which they are moved to deny their former forwardness in holy observances, and belie the Lord in saying they never received God by frequenting the public ministry, and ordinances, which are called by them, outward observations; being very zealous to asperse that good way, themselves have given good encouragement, and been an ensample to others to follow. Is it not an evil with a witness, to fall off from Christian obedience, yourselves have with zeal and good conscience been forward and active in? but you must now renounce, and deny the good ways of the Lord, and dissuade others from walking therein: can this be from the same Spirit that called you out of darkness to the light of Grace, and out of profaneness, wherein you all had your conversation in the days of youth, and vanity, to serve the blessed God religiously, in all good Conscience and holy sear above twenty years; if this great change of heart and life was the work of God, from whom is this change of mind, now, that moves you to deny the things that have been wrought? do you think that God is contrary to himself, or do you think that all those inclinations to holiness and constancy in ways of righteousness, to do Gods will, were from the Devil? Well, consider what you have been, and how contrary minded you are now, to what you were: to change from worse to better, is highly commendable; but to change from better to wore, is the highest of desperate folly: but to despise and reproach those things of God once received, is most desperate and dangerous. But I must hasten.    

The Second Question propounded.  

WHether any other Revelations and observances not to be found in the Scriptures, be as binding to the Conscience as the holy Scriptures are: or whether such Revelations and Dictates within a man's heart and soul, be as binding to a man's self, and to be urged upon others, as the authority of the Scripture.   

The Quakers Answer.  
The Revelations of Jesus Christ are according to Scripture which bind up the testimony, and seal the law in the hearts among my disciples. And what Revelations and Dictates in the heart are contrary to the law and testimony, are to be disowned and rejected, according to Isai. 8.20.   

My Reply.  
The Answer is both cloudy and deceitful, yet seems to be in the Negative, when they say what Dictates and Revelations is in the Conscience and heart of man contrary to the Law and Testimony, is not to be regarded, but disowned. But then the Question is, what they mean by Law and Testimony, whether the old and new Testaments, or Law and Testimony in the heart. If of the first, their Answer is true; but if of the last, their Answer is false, and unsound; and it will follow that the Revelations and Dictates of the heart, not to be found in Scriptures, are as binding to my own and other men's Consciences, as the Scriptures, contrary to their own quotation, Isai. 8.20. etc. The truth is, they will have the inward Dictates of the heart binding to Conscience, and the rule, when they have denied the holy Scriptures to be a rule of faith, and obedience, as we have seen in their Answer to the first Question; they will take no notice of Scripture Authority, as if they were altogether out of Date: Whereas every true Christian doth believe, that God hath ordained the holy Scriptures alone, to be the object of faith, and ground of all our obedience, and serving of God, and to do any Religious service to God, out of any other Principle, is but will-worship, and to follow the imaginations of our own hearts, serving the Devil, and not God.  
Their Answer saith, My accusation is false, and the cloud and deceit is in myself, who cannot endure sound Doctrine, but call it unsound; and question whether the Law and Testimony in the heart, which is the Law of the new Covenant, Jer. 31.33. be the Rule to judge error by: and here with the light of Christ the spiritual man, who judgeth all things, thy blindness and deceit is seen, and judged: and we witness the Scriptures to be writ for our learning, and a testimony against thee and all such liars, who have got them to talk on; and would set them above the Revelations of the Spirit, and light of Christ, which we witness is absolutely binding, and the sole judge of error, for to him is all Judgement given, Joh. 5.22. And in his power thou art bound, and thy error judged.  
Answ. Reader, thou mayst see what impudent foreheads they have, by saying my accusation is false, when themselves have discovered to purpose the deceit of their Answer, which saith, The Revelations of Christ are according to the Scriptures: and what Dictates are in the heart of man, contrary to the Law and Testimony, is not to be regarded, but disowned, according to Isai. 8.20. In which Text we are to go to the Law and the Testimony, and if any speak not according to that word, it is 〈◊〉 cause there is no light in them: which word is to be understood of Moses and the Prophets, without all controversy. So that take their answer as expressed, and a plain minded Christian cannot but judge it sober and true, but you may see they speak one thing, and mean another thing: for in their last answer to mine, they tell us what they mean by Law and Testimony, namely, the Dictates, Revelations, and Law and Testimony in the heart. And is not that a deceitful answer, to make a show of one thing, and intent another; for if their answer had been to their intent, it should have been this. The Revelations of Christ within, are of greater force than the Scriptures: and what Dictates or Revelations in the heart of man, are contrary to the Law and Testimony in the heart, are to be disowned; and they should have left out their quotation, had they not been purposely minded to deceive; and yet they tell us often, that as they writ, so they mean, and speak the truth in plainness: most horrible hypocrisy, and deceit, which nothing but impudent lying, and a knavish head dare go about to excuse, much less impute falsehood upon the innocent, for discovering it. Did you ever read of Law and Testimony in the heart; and did you ever read that the Law and Testimony in the heart, is the Law of the new Covenant; and did you ever read that the Law in the heart, is the Law of the new Covenant? where is the new Covenant called a Law; and the only rule to judge error by? We know the whole Book of God written by Moses, and the Prophets, is called the Book of the Covenant, Exod. 24.7. And that which you call the Law of the New Covenant, is the blessing promised in the new Covenant, put into performance, where, and to whom God is pleased in the use of the word and ordinances of the Covenant, to regenerate, renew, quicken, and change the hearts of any, to yield willing and hearty obedience to the holy Laws of God, commanded in his word. Do these strangers to the nature of the new Covenant, think that all have the Law of God writ in their hearts, by virtue of; he new Covenant? Who can deny this writing of God's Law, and giving his Spirit, etc. Jer. 31.33. Heb. 8. to be a saving blessing of the Covenant, fare different to Rom. 2.14. which is a Law in the heart, common to all upon another account: If that which they plead, be writ in all, than all have true saving Grace, and shall be saved, for that Covenant is everlasting and unchangeable; and than if all have not that Law of the new Covenant, to what end is that quoted, but to deceive, making the most to believe a lie, where their damnable Tenants take? and so upon the matter, they destroy all Christian Laws, and obedience, and press men that are Christians to turn Heathens, in minding the Law of Nature only. And should I speak my heart touching the nature of the new Covenant, I should express myself thus. That the Covenant of Grace, that brings salvation to fallen man, is founded upon, and confirmed by, the death of Christ, in which Covenant the promises of a new heart, and of giving God's Spirit, and writing his Laws, are the main, all other promises, precepts, threats, and ordinances, in the whole Book of God have their tendency in order to the Lords putting into execution of those spiritual blessings promised: and this Covenant is to be restrained to the visible professing Church, and their seed, as a special blessing, beyond all the rest of the world, that are left to wander in their own ways. And in the Church, this Covenant is not to all universally, and absolute, but indefinitely, and conditional; so that not any can be excluded from it in particular, nor all included in it conjunctively taken: for in the visible Church of Christ, that are under the Doctrine and ordinances of the grace of the Covenant, many are called, but few are chosen. And these Impostors, and Perverters of the new Covenant, that teach that all have the Laws of the new Covenant writ in their hearts, may as truly say, that all have the promises thereof writ in their hearts, than which nothing is more absurd: therefore I conclude, that as the promises of the Covenant are upon Divine record, that we may have hope for ourselves and children, so likewise is the rule, that we are to conform unto, in order to the receiving of the spiritual blessings promised.  
In the next place to excuse their rash insolent censures, they assume to themselves, To be the spiritual man that judgeth all things: and thereupon by their light, they say that my blindness, and deceit is seen, and judged, who accuseth them of waving the Scripture-authority, as if they were out of date.  
Answ. And let the World judge what use they make of the Authority of holy Scriptures, that have in plain terms denied them to be the perfect rule of faith and obedience, as you have seen before, and not many lines off again, where they judge me, they say, The Spirit and light of Christ in them, which they witness, is absolutely binding, and the sole judge of error, for to him is all judgement given, Joh. 5.22. Thus you see they set up another Rule, to be sole judge of error, and yet they judge me for accusing them falsely. But this is but the same in other words, which they have urged, and I have answered already in the first Question. There they say the Spirit is the rule, here the light of Christ in them the sole judge of error; for they make the light within the law, in the heart, the Spirit, and Christ, the exercise of the conscience, to be all one; and they quote Scriptures merely to delude the simple, and to colour over their real delusions, and deceits: for if the Spirit, and the immediate Revelations of Christ in the heart, be the only rule, and sole judge of error, to what end do they prove it by Scriptures? for that which is the sole Judge of error is infallible of itself, and needs not any demonstration, but faith to believe it, that it is so, and their going to the Scriptures, to prove the Spirit to be the rule, in that very thing, they make the Scriptures the absolute rule, and therein contradict all they say. If Christ in them, be the sole judge of truth and error, why do they make such a noise of Scripture expressions? can they not speak in the Authority of that Christ within them, unless they fill up their Revelations with those borrowed expressions of the Scriptures, which they call a dead Letter that killeth? Certainly in the secret of their Consciences they are convinced that the holy Scriptures are the sole Judge of error, they being given by the Inspiration of God, and the word that we shall be judged by at the last day, Joh. 12.48. although they reject it from being the Judge of error now; because it crosses their idle proud fancies, and itching humours, to set up something of their own brain, in their Apostate condition; and therefore like condition, like rule, rather than they will repent and return to the right Rule, they will set up a Rule of their own making, that shall please them better; but what will they do in the end thereof? Because they had not executed my judgements, but despised my statutes, and polluted my Sabbaths, etc. wherefore I gave them statutes also that were not good, and judgements whereby they should not live; and the Lord polluted them in their own Gifts, etc. Ezek. 20.24, 25. The Lord give them hearts to consider the judgement of God upon such that despise the judgements, statutes, and Sabbaths the Lord hath commanded in his word: Was this judgement of the Lord inflicted for the despising the judgements, and Statutes, and Sabbaths, that were written in their own hearts, think you? no, but for the despising, and breaking the statutes, laws, and ordinances commanded to be writ and taught the people by Moses, and the Prophets, as innumerable Texts do evince. But while they quote Scripture, although they deny it for a rule, let us not be beaten with our own weapon; and therefore give me leave to examine their quotations, to prove the spiritual man, and the light of Christ within, to be the sole judge of error; distinct from the Scriptures.  
The 1 Cor. 2.14, 15. them that are spiritual are put in opposition to the natural man, the one knows, approves and judges of spiritual things, the other receives not the things of the Spirit, nor can he know them, because they are spiritually discerned: the spiritual man hath his senses exercised to discern and judge of things that differ, but it is not where said he doth this without the rule of the word, that gives that discovery. The spiritual man, as well as all others, may not judge his brother, nor another man's servant; for we must all appear before the Judgement seat of Christ, our Lord and Master, and all judgement is committed to the Son, that men may honour the Son, as they honour the Father, Joh. 5. as they quote; hence they infer that Christ is the sole judge of error. Indeed Christ as he is the Son of man, God and Man in one person, who hath ascended fare above all heavens, sitting at the right hand of God, from thence shall he come in the clouds of Heaven, with his mighty Angels, in flames of fire, to render vengeance on the disobedient to the Gospel. Because God hath appointed him a day, in which he shall judge the World in righteousness, even by that man whom he hath ordained: whereof God hath given assurance to all men, in that he hath raised him from the dead, Act. 17.31. We believe that Jesus Christ shall come in his day, with that very same body that suffered death upon the Cross, and was raised from the dead the third day; and he shall judge the whole world of mankind, that ever were, even all those that are in the Graves shall hear his voice, and shall come forth, the righteous to the resurrection of everlasting life; and the wicked to the resurrection of condemnation. Joh. 5.28, 29. And let these seduced people take notice of Joh 12.28, 29 He that receiveth not my words, saith Christ, hath one that judgeth him, the word that I have spoken, the same shall judge him at the last day. And this word of Christ, they reject from being the rule of faith and obedience; but whether they will or no, they must stand to the judgement of this word of Christ, which he hath spoken, at the last day. William Dusbury tells us that the mighty day of the Lord is appeared in the North of England, and is arising towards the South, and shall overspread this Nation, and all Nations of the world. What the man's fancy, and design is, in bruiting and making such a noise of the the appearance of the mighty day of the Lord, judge ye.  
I am sure, he hath sufficiently discovered his own folly, in blazing abroad such dreams of his own lying heart; as if he could persuade people to believe that he can tell them of a lying wonder. Well, but all judgement is given to the Son, and by his light and spirit in them, they assume to judge all error, and bind all persons that oppose them as they tell me, in his power thou art bound, and thy error judged. Themselves you see are set in the Throne of Christ, and under the notion of a Christ, they are judging the whole world; but if all judgement be given to the Son of man in them, whom they hold is not distinct from themselves, than men must honour their persons, as they honour the Father, and every knee must bow to them in Heaven and Earth: Christ came not to judge the world, but that the world should be saved through him, while the day of salvation lasteth. Nay, he forbids this judging, Judge not, lest you be judged; and will they say that the person of Christ is come from heaven, and appears in his Majesty, and Glory, with his mighty Angels in them? why do they not command the dead to arise, and appear before them; and receive their everlasting Doom? but they will sooner deny the resurrection and say it's passed already, with Hymeneus and Philetus, then raise one dead Corpse to life again. But let them tell us plainly how Christ is the sole Judge of error, and how persons are judged in the time of Grace by Christ in them, if not by his word, that shall judge all at the last day that reject it, and not receive it, by what then? They say the light of Christ.  
Ausw. 1. Are not the holy Scriptures a light, given to the Church by Christ, the head thereof?  
2. Christ is to be considered in his person and natures simply, or in his Authority, and divine operations virtually. There is not any, whom Christ dwells in, by his person, and natures, for so he is fare above all heavens at the right hand of God, Act. 7. And it is blasphemy to say that Christ is in them, by his person as God and man, and to deny the glorified body of Christ, that God hath raised from the dead, as the Quakers do, and will not allow the Divinity of Christ any other union with his humane Nature, but what he hath with his body, the Church, is a pernicious, blasphemous opinion also; for by this, they make all the particular bodies of his Saints, to be but one, and that the Godhead is in them bodily: so that the Saints are God and man in one person, as howgil Borrough, and others commonly spaeke. And hence they judge, that Christ's sufferings in them, makes satisfaction for all their own sins, and so make the death of Christ in that body that suffered at Jerusalem, of none effect, as to satisfaction, and salvation, they call him a Christ without, which was but a type and figure of this Christ within; but to leave these Infidel Dreams, I told you that Christ is to be considered in his Authority, as revealed unto us in his word, by commands backed with promises, and Precedents, for to encourage to obedience. And  
2. His Commands are guarded with menaces, and threats and with Precedents of Gods executing his judgements upon transgressors, for the terror of those that shall transgress afterwards. And this written word of God is the sole Judge of error, given by Christ to that very end. And those Divine operations, and workings of Christ in the hearts of those whom he doth quicken with his special renewing grace, do work up his people's spirits to a willing obedience to his holy rule, prescribed in the holy Scriptures. Now for them to say that the power and workings of Christ in his chosen, and the gifts of grace he gives to them, is Christ, and the eternal word, that made the world, is such a frenzy that cannot be expressed; as if every influence and operation the Sun hath upon the Earth, upon Plants and all other creatures, so fare distant and distinct from it, were the Sun, or as if every drop of water that the clouds exhale out, and scatter from the Sea, was the Sea; or as if the gift, was the giver: but we may question whether they that thus spoke of a Christ in them, that made the World: know any thing of Christ or of themselves, as they ought to know at all.  
In the next place, they tell me, Thou in thy dark mind talkest of the Revelations of Christ, and the Apostles Doctrine, and the Christians life, and the ground of their obedience, all which thou thou art a stranger to, as is manifest, by these thy following words.  
Namely where I writ to them thus.  
That God hath ordained the holy Scriptures alone, to be the object of Faith, and ground of all our obedience, and serving of God, and to do any religious service to God out of any other rule, or principle, is but Will-worship, and to follow the imaginations of our own hearts, serving the Devil and not God.  
Unto this they Answer. With the eternal word of God that was from the beginning, art thou judged, to be none of Abraham's seed, and art raised out from his faith, to which thou art a stranger, for it had an object before the Scripture was written, in which faith he see Christ's day, who is the object of our faith, and ground of our obedience, Heb. 11.16 etc. And in his light we see thee to be in the Will-worship, who obeys from another ground, and walks after the imaginations of thy own heart, which leads thee to worship the Devil, in bringing forth the many lies in this paper, which he hath begotten in thee, who is the Father of lies.  
My reply to theirs, is.  
In these lines, the spirit in them moved very strongly, as the indifferent Reader may easily judge, by their insolent rash censures, and ignominious crimes they reproach me with, for my asserting that which every one that is a Christian can do no less than own; namely, That God hath ordained the holy Scriptures alone to be the object of faith, and ground of all our obedience, and serving of God, etc. For this I am sentenced by the eternal word to be none of Abraham's seed, and razed from his faith. But  
1. How shall I be sure they received this sentence from the eternal word, which they have pronounced against me; it being so directly contrary to what Christ hath forbidden, Judge not lest you be judged? 
Mat. 7.  And they themselves say, in their Answer to the Question we are upon, That the Revelations of Christ, are according to Scripture: if this judging came to them by Revelation from Christ, how will you make it to accord, and be reconcileable with Scripture? I, but say they, Thou art judged by the eternal word, which was from the beginning, not by themselves.  
Answ. 1. That word was manifested in the flesh, and dwelled amongst men, justified in the Spirit, and received into glory, fare above the Heavens. I demand how they know his mind, touching my particular state in this censure pronounced? whether they have it by voice from heaven, or by vision, or by the ministry of Angels, or dream, or fancy, or how?  
2. If the eternal word that was made flesh revealed it to them, as he is in them, for that's the fancy, than the word made flesh, is in them bodily, and not at the right hand of God, where he lives for ever, to make intercession for those he died for, and obey him.  
3. If these censures be from the eternal word, what is the reason they are so contrary to the written word, which is the inspiration of God; and the revelation of Christ: and that which the Spirit saith to the Churches, which every one that hath an ear to hear, let him hear. What have I pleaded, but the Spirits rule, as contained in the writings of the Prophets and Apostles; Christ the chief Corner stone, on which the true Church is built in all ages? and for this, these great Prophets judge me to be none of Abraham's seed, and say I am razed out of his faith: but what was his faith, as to salvation, more than what the Scriptures reveal, and the weakest true Believer hath? In that I say the Scriptures are the object of faith, etc. is to be understood of what is contained in them, and taught by them: How do you or any know that there is but one God, and what he is? and how he will be worshipped and served, but by the Scriptures? How do you or any know that there is a Christ? what he is? and how he came into the World to save sinners? and how he saves them? and who he saves, but by the Scriptures? How do you or any know that there is a Covenant of grace, and promises of eternal life, and what commands, but by the Scriptures?  
Hence the Scriptures are the only rule of knowing God, and Jesus Christ, believing in him and living unto him. They say Christ is the object of faith; but that this is known, and for what ends and uses, and what is faith, and how to live by it, the Scriptures only make the discovery; and they are writ for our learning, that we through patience and comfort of the Scriptures might have hope: all those that are without the Scriptures, are without all comfort, and hope, and God, in the World. And now whether they that oppose and deny the Scriptures to be a perfect Rule of faith and obedience, or I, that defend them to be the only rule, deserve to be judged; let every one that would be reckoned for a true Christian judge. And as touching the faith of Abraham, and who are his seed, themselves are not much skilled in, who talk of the Law of the new Covenant, writ in every man's heart; as if every man were of the seed of Abraham, and in the new Covenant made with him, except myself and some others, that out of zeal to the truth, and doing service for the Church, oppose them. Both Abraham and all the faithful upon Divine Record, were obedient to the Commands of God, and gave glory to God in believing his promises, which you are fare from, that reject his commands, and promises in the Prophets and Apostles; which not any of the children of Abraham, in a spiritual sense, ever did. Them that are of faith, are children unto Abraham, and blessed with him; but as for those that have departed from the true Doctrine of faith, and obedience, the Apostles writ to the Churches for their Rule, as it is manifest from your own tongues, and pens, yourselves have; and choose your own ways, following the imaginations of your own deceiving hearts: that yourselves are not of Abraham's seed, much less of his faith, while you cast off that Christian obedience to the laws of Christ revealed in his word, so did not our father Abraham. And let me tell you in plainness, your Worship, and all your service is merely vain; so long as you like the Pharises, teach for Doctrine, the precepts of men: namely, such precepts that are the Dictates of your own idle brains. And by an excessive fondness to the commands of your own fancies, or the Devil's suggestions, you wickedly make void the holy, just, and equal commands of God. What think you, is not God the same as he ever was? Hath he not given his statutes, laws, and ordinances to Israel? and to all that are of the same Church? And is not this a great blessing among his people? God hath not done this for the Heathen, no, they have not known his ways. Hath not God strictly forbidden either to add to, or diminish from his laws, upon the penalty of a curse? Did not God say to Joshua, thou shalt diligently observe and do all that is commanded, not turning to the right hand or to the left? Doth not Christ charge his Disciples to teach the baptised to observe and do all things whatever he hath commanded? Matth. 28. And doth not Paul commend the Church of Corinth, for being obedient in all things, and for keeping the ordinances that he delivered unto them? 1 Cor. 11.2. The Laws and Ordinances of Jesus Christ were in force in the Apostolical Churches; when were they repealed, by what Authority? and by whom? Is not Christ the same, yesterday, to day and for ever. You talk of the light of Conscience much; can this light be blotted out of the Book of your Conscience? it will not be long, before conscience be fully opened, to accuse and condemn you for reproaching the commands and ordinances of the Lord Jesus. You talk of a Christ within you, while you are disobedient and rebellious to Jesus Christ without you, that gave his life a ransom for many. Do you think a Christ within of your own making, is able to secure you from the wrath of the Lamb, when he shall come with his mighty Angels, in flames of fire, to render vengeance upon the disobedient to the Gospel. You say you are perfect, and in heaven; and in the mean time strengthen yourselves with lies, and open your mouths with blasphemies, and contempt of the holy things of Christ, as hath been showed: but what will you do in the end thereof? you tell me now out of your wont boldness, to belie the truth which the Scriptures teach, that I am in the Will-worship, in acting obedience from another Principle, (namely the Scriptures) and so walk after the imaginations of my own heart; which leads thee to worship the Devil, in bringing forth those many lies in thy Paper, begotten by the father of lies. But I tell you, the time is coming when your mouths, that are opened in blasphemies, shall be stopped; and that word that I have urged against you, shall judge you in that day. 
Rom. 2.  God will judge the secrets of men by the Gospel, which I all along plead to be the only rule of faith and obedience; and you have denied it as to that and, and set up another rule, which God commands not. You accuse me of many lies, but why do you not prove it, and evidently convince me of one, by the Authority of Scriptures, or else own the accusation to be false, and from the Devil that overpowers you to blaspheme the truth? But to proceed.  
In the Answer to my question they say the Revelations of Christ, are according to Scripture, etc. In my reply I told them that the Revelations of Christ, that are according to Scriptures, are either texts of Scripture expressed, or rational deductions, consequences, and conclusions, that naturally flow from particular passages of Scriptures, the which said I is Scripture, and not any other Revelations can be pleaded for a Rule.  
Their answer to this is little to the purpose, Here say they, Thou hast made thyself manifest to all the children of light, to be a stranger to the Revelations of Christ Jesus: which they witnessed, who thereby was taught the Gospel, and knew the Son revealed by the Father; and the brightness of his coming who reveals the man of sin: which was not done by rational deductions, nor by Texts of Scriptures, which thou hast got to talk of. 2 Thes. 2, 3.8. 2 Cor. 1.1.7.  
My Answer.  
1. That the Holy Scriptures are the Revelations of the Spirit of Jesus Christ, is without all doubt; and they teach the whole counsel of God, necessary to every good work, and of salvation, in all righteousness, 2 Tim. 3.16. 2 Pet. 1.21. Rev. 1.1.  
2. Those Revelations of Christ that are according to Scriptures, as their Answer to the Question is, must be such that accord, and are reconcileable with the current and stream of Scriptures, at least they must not clash, nor cross the stream of Scripture, if they answer as they really think: and then why do they deny the Scriptures to be a perfect Rule, and set up the Spirit within to be the only Rule? if the Revelations of Christ within, are according to Scriptures, than it will follow that those Revelations are to be examined by Scripture rule, to try whether they accord with Scripture, yea or no: and then they make the Scripture the Rule, which in plain terms they have denied to be the Rule. Therefore we may conclude their Answer is deceitful, say one thing, and mean another. For following them in my first reply to this, as before, they very discreetly pass it by with silence, and catch at my mentioning of Scripture consequences, etc. otherwise then was intended, which I shall speak to anon.  
There is one thing which I think I may do well to inform the Reader of, as touching their Answer though they intent it not. That the Revelations of Christ are according to Scripture in this respect, namely, Christ revealing himself to the soul by his powerful working, quickening, enlightening, strengthening, comforting, and the like; all which are the Revealing, and communications of Christ to the soul, in his Divine workings, all which is according to his Word; we must look for all spiritual and temporal promises of good things we want in the written word, but look for the fulfilling of the good things promised in ourselves, by the powerful workings and Divine givings of the Son of Gods: and in that way, and by what means himself hath appointed, and prescribed in his word: as there is the revelation of light in the Scripture, so there must be the revealings of Christ's power to give sight to the eyes of the soul, before any be able to see the mysteries of the Gospel unto salvation. The promise of a new heart, and giving repentance, is the Revelation of Scripture; but the renewing of the heart, and make it to repent indeed, is done by the mighty power of Christ in the heart; which all that have it, are in some measure sensible of. The spirit of Christ by the word reveals the rule unto us, and the same Spirit by his powerful workings revealed in us, works up our hearts to a willing conformity to the rule, as I have said before.  
They talk how that Antichrist was not revealed by deductions nor texts of Scriptures; by what then? How shall we know what that man of sin is, and who, but by Scripture? I think those that are against Scripture, are against Christ, that by his Spirit gave them forth for the comfort, hope, and instruction of his Church: and by their opposing the Revelations of Christ in Scriptures themselves may be the man of sin they talk of, in setting up another rule, and teaching another Gospel contrary to what the Apostles preached and writ.  
But they are ready to catch at my expressions of Scripture consequences, although I used them in favour of their own answer, had they been real in it, but you see they are so fare from owning of consequences drawn from the Scriptures that they have denied the whole Scriptures from being a Christians Rule. Their quotations are against them, unless they can prove that they received their Gospel by the Revelations of Christ, as Paul did; or that themselves have the Spirit from the mouth of Christ, that reveals the man of sin. It satisfieth me, that we have the very same Gospel in writing that Paul received by the revelation of Christ: and that we have that word that came from the mouth of Christ, that discovers all errors and deceivers: of whom not any more obvious than themselves. And that the Quakers deny the Scriptures is evident by this Argument, They that deny all consequences drawn from Scriptures, deny the Scriptures; but the Quakers deny all consequences drawn from Scriptures, therefore the Quakers deny the Scriptures.  
The Minor is clear, they will not deny it. The Major is to be proved. 'tis certain the Scriptures were writ many ages before this of ours; and were particularly directed and given first to the Church of the Jews, than secondly to the Churches of the believing Gentiles in the Apostles age: that it is by consequence that we in our times can challenge a propriety and interest in the use and benefit of them; because not any part thereof was given directly unto any that are now alive, but were given to the whole Church, of whom we are added to, and grafted in, by Faith: and therefore, as we are of the Church, we have a propriety in the Church's privileges, of which the holy Scriptures are a principal part. There is the same reason of all particulars in the Scriptures, as they are directed to particular persons in the Church: of whatsoever quality, condition, relation any are in; for whatsoever was written to any directly as such, by consequence is writ to all such, and of the same kind, where there is the same equality of reason, and the like circumstances concurring. And hence we may still say, whatever were written before time, were written for our learning; that we through patience, and comfort of the Scriptures might have hope: but the particular application of the whole, or a part, is by consequence; because they were not firstly writ to us at all. Therefore the conclusion is unavoidable against them: and yet while themselves are denying the Scriptures to be the rule of faith and obedience, and for which they are under the plagues written therein, as was urged against them, their insensible stupid spirits shift it from themselves, and make myself the man that dare add to the Scriptures my own conclusions; and so am under all the plagues written therein. Rev. 22.18, 19 But let them prove wherein I have in the least diminished and added to the Scriptures, who am defending their Divine authority unto all against them, who out of Apostasy and strong delusion have denied the Authority of Scripture to be the Rule of faith and life. I spoke of consequences, and conclusions, that naturally flow from express Texts of Scripture; not forced farfetched out of Texts perverted, and misunderstood; as themselves by concluding myself the man that are under all the plagues, even while I am defending their Authority, and themselves free even while they are denying Scripture Authority.  
In their next, judging me the castaway, 1 Cor. 9.27. And found in the old Covenant, when the Law and Testimony is without, and shut out of the new Covenant, where the Law is written in the heart. Because I queried how the Law and Testimony may be said to be in the heart, seeing that the Scripture placed them in the Ark, which is called the Ark of the Testimony, where the two Tables were placed, that were written with the finger of God, Exod. 25.16.20, 21. and 31.18. and to this is those Texts, Isai. 8.16. and verse 20. to be referred, which they interpret to be the Law and Testimony of the heart, and would have the Law and Testimony in the Ark, writ with the finger of God, but a figure of the other; as if the Laws writ in the two Tables were not real Laws, which all are bound to obey, but a figure of some other Laws writ in the heart of corrupt man, that would make every idle fancy and suggestion of Satan a Law to be ruled by, as is too evident by themselves, who will allow of no Laws of God nor Scriptures; but the Revelations and Edicts of their own bewitched fancies: for they have rejected the word of the Lord, 
Jam. 8.9.  and what wisdom is there in them? But Christians, what think you? were not the Children of Israel, to whom God gave these Laws in writing, the seed of Abraham, and in that everlasting Covenant made to Abraham? Gen. 17.7, 8. where the Lord promiseth to be a God to him and his seed in their Generations, for ever: and was not this the Covenant of Grace, which included all the saving blessings thereof, unto salvation, and the Law of Grace in the heart? and yet the Lord in his wisdom, and mercy to his Covenant people, gave them his Laws in an outward writing; and they were bound to the keeping and observing of these Laws upon promises of the greatest blessings; and threats of the greatest penalties annexed. Were not Moses, Joshua, Caleb, and all the godly, that had the fear of God, and the Spirit of God in their souls, bound to the observance of this Law, which was in the Ark of the Testimony? and were they in the old Covenant so, as to be shut out of the new? as they say of me for defending the same truth, which those servants of the Lord practised, and all others that feared God after them. What think you, Christians, is the book of the Law inconsistent with the new Covenant? when the truth is, the great blessing of the new Covenant, is so to renew our hearts, and incline them to the Law of God, that with love and delight, we may walk in God's Laws and ordinances prescribed to his Glory. But behold their censures, they judge me none of Abraham's seed, and razed out from his faith, and shut out of the new Covenant, and judged to be under all the plagues written in the Book of God: and now are come to deny my prayers, and the God whom I serve. Who doth thee guide, say they, to belie the truth and slander the innocent? I say, the Lord rebuke thee Satan, thou enemy to mankind; who by thy wiles, beguilest weak man, who all his life time is subject to temptation, and error: and although thou hast prevailed upon these frail men, to run upon mistakes, putting light for darkness, and taking darkness for light; and thereby hath drawn them to deny the true and living God, whose being and blessedness, is in himself infinite: yet God forbidden that I shoul cease praying for them, and that unto my God, in the name of Jesus Christ, to heal their back slidings, and to reduce them from wand'ring from thy truth, and Church, in all the mysterious errors, they are bewildered and scattered in, in the cloudy and dark day, not for want of light, who have been in a valley of vision, but for want of love thereof, and wholesome Discipline, to prevent such extravagances.  
And now my dear Friends of Farndon, and all others that are entangled in these dangerous snares, and unheard of errors, that men of perverse minds, and proud presumptuous spirits have the boldness to vent and publish in our lose days; What think you now? you have been ready to defend these deceivers, and tell us that they keep to the Scriptures, and teach nothing but what they have ground of Scripture for, and they are as full of Scripture quotations as any whatever. But what think you now? have not they in plain words denied the Scriptures to be the only rule of faith and obedience, and set up another rule to be the sole Judge of error, and ground of all obedience, namely, the light of Christ in them; which sometimes they call the eternal Word, by which they judge of errors, and persons, bind, and sentence at pleasure; as if all judgement in heaven and earth was given to them only, and the same honour due to them which is due to the Father; as you have seen it cleared unto you before. I beseech you to be serious in your thoughts of what hath been writ, in discovering their deceits, and blasphemies, and the very foundation of all heresy, their denying the Rule that all things are to be tried by, and make themselves the absolute rule, and we may not question what themselves say, be it never so insolent, and to be abhorred of all sober Christians. But they presently pass sentence and judgement on us, as if all judgement was given to them indeed; and as if themselves were the only Masters, that all must stand or fall unto. Had they but power to execute, as they have pride and insolency to judge and censure, what flesh were able to stand before them, that should but cross their proud fancies? But their pride will be their ruin: And the Lord will rebuke the madness of these Prophets; and they are in the same way of perishing, as in the gainsaying of Corab.  
But dear friends, I hope that there is that fear of God in your hearts that will preserve you from running out into these desperate heresies as to deny the holy Scriptures to be the Rule and ground of faith and obedience: For you know, deny the Authority of Scriptures, the only boundary of truth, and the only Touchstone that every spirit and opinion is to be tried by; then all shall be left to follow the imaginations of their own idle heads; and act as their deceitful hearts shall suggest: then they that can get the greatest confidence, conceitedness, and strongest fancies, and the impudentest tongues, to vent their own inventions, will be the only men for the true Religion, and then who can tell what is truth, and who are guided by the spirit of God, and who by the Devil? The very denying the Authority of the Scriptures, bringeth all into confusion and heathenism inevitably. Cast off that which God hath ordained to direct us, than the Devil will put in, to misled into all error; and how shall any be able to know his workings, and temptations from the pure workings of God for our good, when the authority of the Scriptures are laid aside? Nay, who can be certain of any things in himself, or in others, that they please God, when I, or they cannot be certain, they are ordained of God to that end, if you lay aside the Authority of Scriptures? And how just is it for God to punish the hearts of men with all spiritual delusions, blindness, and error, and to let Satan lose upon men's souls, when they cast off that which God hath given to direct, and instruct in all righteousness, and to every good work, as 1 Tim. 3. You know how it is said, that he that provideth not for his own, hath denied the faith, as to that particular duty which the Doctrine of faith teacheth, and is worse than an Infidel. What would the Apostle have said of these that deny the whole Doctrine and Rule of Faith; and yet have been once Christians? sure they are worse than Infidels, and it had been better they had never known the way of righteousness, then after they have known it, to turn from the holy Commandments of the Lord, delivered unto them, by word or writing. 2 Pet. 2.20. see chap. 3.1.2. wherein the Apostle endeavoured to stir up their pure minds by way of remembrance, that they might be mindsul of the words that were spoken before by the holy Prophets, and of the Commandments of us the Apostles of the Lord and Saviour, which comprehends the whole Scriptures of old and new Testament, on which the Church is built: the Scriptures are, and in them do contain the Oracles of God, which is a great advantage and preferment to those they are committed unto, beyond all others, Rom. 2.1, 2. To them is the Covenant, and the promises, and the service of God, chap. 9  
And whatever were writ before time, was writ for our learning, that the Church of God through patience and comfort of the Scriptures might have hope, Rom. 15. Whereas on the other hand, those that are denied the Scriptures, are Aliens from the Common wealth of Israel, and strangers to the Covenant of Promise, and without hope and God in the world, Ephes. 2.12. as is clear of the like Infidel state, that the Ephesians were in before their conversion to Christianity. I tell you, to deny the Scriptures is the desperatest error that any mortals can possibly plunge themselves into, having once professed them; such I am sure forsake their own mercies, and judge themselves unworthy of eternal life, by despising the Gospel of Christ contained in the Scriptures; they slight the everlasting Covenant of Grace, and all the promises writ in the Book of God; there being not a promise made to any in the world, but what is in the Scripture; nor can any expect that God will give that which he doth not promise to any. Let them tell me what promises are writ in the heart, that deny the Scripture to be the only rule of faith and obedience; if they be without the promise, than they are without hope, and God in the world, as the poor Indians are; if not worse, by denying that which they have the means to know, nay, have known, and been convinced, and rejoiced in the spiritual blessings promised; but now wilfully deny them, and reject them, as not to be believed, that are written for the great comfort of the Lords people.  
I tell you friends, these miserable Worm's uncovenant themselves, and unchrist themselves, as if they cared not for grace and mercy in their standing before God. In denying the Scripture, they deny all that grace and mercy, that is writ there, for the comfort and hope of poor penitent finners. If the Scriptures shall be denied their Authority, by them, than it will follow, that they have removed the Lords ancient bounds, and the only Judge of all error. What is heresy, but the broaching of errors, and vain opinions, and practices, contrary to the holy Laws and Institutions of God, recorded in Scriptures? in taking away the rule, they are involved in all heresy whatever; for God will not be any otherways known, trusted in, worshipped, and obeyed, than himself hath taught, and prescribed us in his word. When men dare think of God after their own fancies, and believe in him after their vain minds, and worship God as seems good in their own eyes, as all do that deny the Scripture to be a perfect Rule, no wonder that they make God like themselves, and themselves like God, and that they preach another Gospel, and set up another Christ, and fancy another Heaven, and another day of judgement, and another Law and Rule to try all things by. If men cease to be Christians, and forsake the rules of Christianity, while they continue to be men, and have any sparks of immortality in them, they will be doing in one way or other, in order to eternity: But will you receive these seducers into your houses, and bid them God speed, that deny the only Rule of righteousness, and not be partakers with them? Judge ye. And can a greater proof, and demonstration be given against any, that they are Impostors, and deceivers, false teachers, than this, that in plain terms will deny the Authority of the holy Scriptures to be the only Rule of faith and obedience; as those do which you receive, and adhere unto? which is a confirmation to me of the truth, and Divine approbation of the public ministry, that you have forsaken, when I observe what teachers you follow, even those that deny the Authority of Scriptures.  
And should our Teachers deny the Authority of holy Scriptures to be the Rule of faith and obedience, and set up their own fancies to be the Rule, as they do which you adhere unto, it were time to forsake and abhor them. Remember the Argument of our Saviour, to distinguish between those that are of God, and those that are not. Joh. 8.47. He that is of God heareth God's words; but ye therefore hear them not, therefore ye are not of God. They are blessed that hear the word of God and keep it: and this word is that word which they heard from the beginning, as the same Apostle witnesseth, 1 Joh. 2.7. Brethren, I writ no new Commandment unto you, but an old which you had from the beginning; and the old Commandment is the word which you have heard from the beginning: and he that saith he knows Christ, and keepeth not his Commandments, is a liar, and the truth is not in him: Even those Commandments which were writ and spoke from the beginning, that we love one another; and this is love, that we walk after Christ's commandments: and this is the Commandment, that as you have heard from the beginning, so should you walk in it. Our duty is to look unto what Christ hath spoken, and was heard by them that lived when he was upon the earth; as his Apostles who had the promise of the Spirit to bring all things, to their remembrance which he had spoken unto them. And we are not to look for new commands from Christ now, but to cleave to the old: and we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip: How shall we escape if we neglect so great salsation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? Heb. 2.1, 2, 3.  
So likewise God who at sundry times, and in divers manners, spoke in times passed unto the Fathers, by the Prophets, 
Heb. 1.1.  hath in these last days spoke unto us by his Son: he doth not say that God in these last days doth speak, or will speak unto us by his Son; but God hath already in time passed spoke by his Son, and that speaking is to these last days; so that we are not to look for any other speaking or Revelations from any, let them pretend what they can, but must hear what the Spirit hath said unto the Churches: for whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God; and this Doctrine of Christ confists in the Commandments, that ye have heard from the beginning, that we should walk in them. 2 Joh. 2.6, 9 For many deceivers are entered into the World, who confess that Jesus Christ is not come in the flesh, this is is a deceiver and an Antichrist: and that is another rule to try the Spirits by, whether they be of God or no. Every Spirit that confesseth that Jesus Christ is come in the flesh is of God, and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God, but is Antichrist. I confess in the Apostles days that was looked upon to be the great heresy that troubled the Church, namely that Jewish denial of Christ's being come in the flesh, and that which did overthrow the Christian faith. And we cannot say that the Quakers directly are in that Antichristian heresy, but this we can safely say, that they deny the benefits that come to the Church by Christ's sufferings in that flesh he received from the Virgin Mary, or else deny it to be a real body of flesh, and so make him but a figure and type of Christ in the Saints, who are his true real body, which he now suffers in, and by suffering makes satisfaction for them; making that death upon the Cross of none effect: which is all one with denying that Jesus Christ is come in the flesh: because they deny him that body of flesh that God prepared for him to suffer in, even for all those his blood was shed for, for remission of fins: hence it is that they so commonly say, that we must not think to be saved by that Christ without us, that died at Jerusalem; but by Christ within us; and that Christ within they make to be all one with the light that is in all. Such mad confused notions they have of Jesus Christ, who shed his blood for many, for remission of sins; and did he not shed his blood without us, and he is able to save to the utmost them that come to God by him, seeing he liveth for ever to make intercession for them. For such a high Priest became us, who is holy, undefiled, separate from finners, and made higher than the heavens, Heb. 7.25, 26. And is this done within any, think you? It's true Jesus Christ worketh powerfully and effectually in the Saints, to their converfion and reforming: but to imagine that his powerful workings in the hearts of his people, is Christ in his being and person, is a foul mistake, as much as to say, the actions of a man is the man.  
Dear Friends, I cannot but admire and wonder, that ever you should adhere to such Teachers, that so notoriously derogate from the death, and bloodshed, and intercession of Jesus Christ; who hath suffered but once for sins, the just for the unjust, to bring us to God; being put to death in the flesh, but quickened in the Spirit, 1 Pet. 3.18. Christ was once offered to bear the sins of many, Heb. 9.28. By one offering he hath perfected for ever them that are sanctified, chap. 10.14. All which these Impostors which you follow, make void, which is to make the whole Gospel of no effect. All good news to sinners, is grounded upon this one suffering of Christ without us, thereby bearing our sins, and taking them away by his blood; his blood cleanseth from all sin, and that alone: without blood is no remission, by his stripes we have healing; in him we have redemption through his blood, even the forgiveness of sins, Ephes. 1. Doth Christ undergo the stripes of a just God, and shed his blood for our Redemption, and forgiveness, within you? What abhorred dotages are you bewitched with? And no great wonder when you depart from the Counsels of God, revealed clearly in the holy Scriptures: why, whither will you wander, when you are got beyond all true bounds? If one should have told you when you first had prejudice against the faithful Ministry, that you will fall off from all Ministry, and Worship, and Sabbaths, and private exercises of Religion in your families, and from Scriptures, and from Christ, as the Scriptures teach him for Justification, and Salvation, etc. you would have took it as ill as Hazael: but by sad experience you may see your souls surprised with all this, and I fear have added obstinacy unto it, even scorning all counsel, and endeavours to reduce you from these miserable snares, with which you are taken, and undone, if God prevent not by his everlasting love, and Covenant mercle; from which they that have had good experience of your constancy and fidelity in the ways of Righteousness, and true godliness, are inclined in charity, to hope well of you, that there is some good at the bottom, and life at the root, that will spring forth again, and make you instrumental, by your sad experiences to warn others.    

The Third Question propounded.  

WHether any thing besides the holy Scriptures, is constituted of the blessed God to reveal Jesus Christ as Redeemer and Saviour to the Spirits of sinful miserable lost man, to bring up men to happiness. On whether lost man without the knowledge of Christ, as the Scriptures reveal him, may attain unto salvation, yea or no.   

The Quakers Answer.  
None can come to Christ, but whom the Father draws by his unlimited power, nor know the Father, but he whom the Son reveals him, and he that thinks to attain the way to eternal life, by reading the Letter of Scripture; and regards not the light which comes from Christ that witnesseth for God in the secret of the heart, and Conscience, deceius himself, for the mystery of eternal life is sealed up in the sealed Book, which none shall know by the outward Testimony of Scripture, but by the Inspiration of the Spirit of Christ, who is the way, the truth, and the life, to all that in his light wait his power, them to guide, in faithful obedience to the Righteous; and perfect Law of God written in the heart, for the exercise of the Conscience, which keeps them void of offence towards God and men, according to Testimony of Scripture, Act. 24.16.23.1.   

My Reply.  
Their Answer to my third Question falls upon other Questions, but gives no direct Answer at all: for the question doth not exclude the power, and grace of the Father, and the Son from man's attaining unto salvation, but is of another thing, namely, whether fallen lost man without the knowledge, and use of the Scriptures, may in an ordinary way know Christ as Mediator, and be saved by him; or thus, whether God hath and doth exercise his power, and Spirit in bringing corrupt man to the knowledge of Christ, as Redeemer, and believe in him to eternal life, without the use and knowledge of the Scriptures ordinarily? The Question is not of extraordinary cases, and of God's unlimited power, who can do more than he hath any where revealed he will do, but it is of his ordinary course and power that is limited by his word of truth, to do what he will, in order to the blessedness of those that wait upon him, in those ways and in the use of such means, himself hath appointed in his holy word; all other stamps and forms, pretending to the knowledge of God, and religious worshipping of him, or of being saved by Christ, are but the superstitious births of deluded fancies, that tend to the deceiving and ruin of a man's self and others.  
Their Answer to this is but dark, and to little purpose, only they say,  
That their Answer doth stand as a witness against me, and declares the way to the Father, and the Son, according to Scriptures, Matth. 11.27. Joh. 6.44. Which they say my dark mind is a stranger unto, who am querying of Gods constituting ordinary means of salvation, and of his ordinary way of working, to reveal Christ as Redeemer, which say they, are unlearned Questions, and to be condemned with the light, which reproves the world of sin, and leads to the Son, who is the Redeemer, and way to the Father, Joh. 14.6. Which way is but one, and condemnation you must own, unless thou canst show us a Scripture that speaks of ordinary and extraordinary way of Gods exercising his power, and Spirit, or of a limited power of God, which words proceed from thy dark Imaginations, and not grounded upon Scripture, are concluded to be the births of the deluded fancy you speak of.  
Answ. By all this we may judge the sum of their Answer amounts to this, That my Question is unlearned, and to be condemned with the light which reproves the world of sin, and leads to the Son immediately without the help of those means God hath appointed to that end; and therefore, as before the Scriptures, and Ordinances therein commanded, are not of necessity; but this pretended light, and Spirit, and unlimited power of God, is to be attended upon only, not regarding any ordinary means whatever, though such as God himself hath appointed, and doth only reveal in his word; as if all those ordinary and usual helps that God himself commands in his word, for men to use to come to the knowledge of Christ, and how to be saved by him, were superfluous, or opposite to the knowing of him, etc. although the Scriptures were written, and all Instructions therein contained for our learning, that we might have comfort and hope, all others that have not the use and benefit of Scriptures, have no hope, and without God in the world: as hath been spoken to already: and yet this they say is an unlearned Question; but surely they say so, because they know not how to give a direct Answer to it in plainness, but it will lay them open to the weakest judgements, to be against Christ as Redeemer, as the Scriptures teach him, which few would hearken unto, should they speak plainly. But let all men judge of what Spirit these men are of, that condemns the Questions, as propounded by the light which condemns the world of sin.  
But let them first discover what sin is in these Questions, before they rashly condemn them.  
Secondly, let them tell us what light is that which reproves for sin, if not the mind of Christ, and the voice of the Spirit revealed in the Scriptures.  
Thirdly, let them prove that the light which they condemn the Questions with, is the true light of Christ: or else who will regard them? How dare those proud Worms condemn the things they know not how to answer, but by denying the holy Scriptures, and what they teach?  
But what light is that, that leads to the Son who is the Redeemer? while you disown the light of Scriptures, to be the Rule to make out this high discovery. Did you ever know or hear of any, since Scriptures were, that have attained to know Christ as Redeemer, and to believe in him to salvation, that never heard of Christ by Scriptures, or Scripture ministry? Doth not the Apostle determine absolutely, as to this case and question, by several interrogations, Rom. 10. How shall they call on him, of whom they have not believed? and how shall they believe in him of whom they have not (so much as) heard of? and how can they hear without a preacher? and how can they preach except they be sent, etc. And doth he not conclude from these interrogations, that faith comes by hearing, and hearing by the word of God? he urging that necessity of hearing the word of God, in order to faith, without which it cannot be; And therefore it was that he queries the Galatians, thus: Received ye the Spirit by the Law, or by faith preached? not by the Law, but by the preaching of the Doctrine of faith. Neither is there salvation in any other, but in that Saviour and Redeemer which the Apostles preached, Act. 9.12. for there is no other name under heaven, given amongst men, whereby we must be saved, but the name of Jesus Christ of Nazareth, whom the Jews crucified, and God raised from the dead, ver. 11. and this name, and person, Christ Jesus, designed of God to be a Saviour, cannot any know of, or believe in him, but by the help of Scriptures, or the ministry thereof: and he that believes not (in this name Christ Jesus the Son of the living God) shall be damned, Mark. 16.16. And doth not our Saviour affirm that salvation is of the Jews? as they were the Church of God, peculiar from all other people under heaven; because, unto them was committed the Oracles of God: and is not the christian Church grafted into them, and peculiar from all others, Infidels, and misbelievers, and have the same and more spiritual privileges, and blessings of the Covenant, while all others are left to wander in their own ways? were not the Apostles Doctrine which they preached, the only means of enlightening the dark world? and let them show us where, and to whom they preached the light in men, to be the Gospel, and Christ within them, that the Gentiles should be saved by. No, they preached Christ crucified, a dying, bleeding Christ, for remission of sins: It pleased God, by the foolishness of preaching (Christ, as they did) to save them that believe: as they were fitted and sent of God, so they were directed in doing his work faithfully, and were accompanied with an answerable success; witness the many Churches that they gathered, and converted to the christian faith, turning them from darkness to the true light, and from the power of Satan unto God; striving to preach Christ, where he never had been named before, Rom. 15.20. And what Christ did they preach, is easy to determine, may the Scriptures judge. Either let these sinners against their own souls preach the same Christ to sinners, for the same ends and purposes, as the Scriptures witness of the Apostles, or else let their lying mouths be stopped, and persist no further in deceiving themselves, and seducing others.  
Reader, thou canst not but judge the Question rational and religious, if the Scriptures may judge, and to be answered in the negative; and yet these men who out of their thick darkness having denied the Scriptures to be the Rule of faith and obedience, are forced to forge out of their dark imaginations another Rule of revealing Christ to lost man, besides the Scriptures, which Rule is in every man, sometimes under the notion off light within, law of the heart, here they bring in an unlimited power of God, distinct from the use of those Ordinances, and ways which God hath appointed to make useful in those Divine discoveries of Christ the only Mediator between God and sinful man; and without which Christ as Mediator and Redeemer is not known nor believed in, unto salvation at all.  
They carp and cavil at my expressions, because the Question is to God's ordinary and usual deal with the souls of men, (and have waved the extraordinary, and unusual operations of the hidden unlimited power of God, doing what he will to Infants distracted, deaf in the Church, in showing them mercy) but they reject all ordinary means of Scripture, and ordinances therein appointed, and only set up an immediate, unlimited power of God, though if the word of an Apostle be of credit before them, the Gospel of Christ is the power of God to salvation, Rom. 1.16. So necessary is the ministry of the Gospel to salvation, that it's called the power of God to that end; and yet I have all along yielded, that to the means must be added a Divine hand in working effectually upon the souls of men, or else nothing can be wrought unto salvation; and as for the expressions themselves, it is not much material that they be found in Scripture, so long as the thing and sense is there, as hath, and much more might be added in proof thereof, were it needful.  
The word ordinary food, is in Ezekiel, 
Ezek. 16.27.  there the Lord threatened to deny it, which were their daily bread; but I say the thing itself is grounded upon Scriptures. Israel drank of water in the Brooks, and Springs, and Wells that they digged, which was ordinary, and yet God's gift: they also drank of water that God gave them out of a Rock in the Wilderness, where no water was before, and th●t was extraordinary. Israel took of their Dough for bread, which they had prepared in Egypt, and that was ordinary: but when their food was spent, the Lord gave them bread from heaven, and that was extraordinary, for a time till they could be put into a capacity of ordinary food again. I might instance in twenty things more, but I forbear. But see the peversenesse of these men; because God at some times hath revealed himself immediately by his Spirit without means, therefore they conclude he doth so still, although we have his word to reveal his mind, and will unto us in all things necessary to be known and done. Their quotations are perverted, and wrested, as they do all other Scriptures, to their own destruction: and to what end do they quote Scriptures in proof of any thing they assert, while they deny the Scriptures to be the Rule of faith and obedience?  
In my reply, I urged Joh. 5.39. against the latter part of their Answer, in which I told them, that Christ commands the Jews to search the Scriptures, for in them you think to have eternal life, and they are they which testify of me. But these Quakers say contrary. He that thinks to attain the way to eternal life by reading the Scriptures, and regards not the light that comes from Christ, deceives himself. To this I said, it seems the holy Scriptures are opposed to the light which comes from Christ; and I judge that the Scriptures are a light that comes from Christ, and the only way and means appointed by God, both to know and believe in Christ to eternal life, where and to whom the Lord is pleased to give his blessing.  
Their Answer.  
To say that we speak contrary to Christ, is false, but he that reads the Scriptures, and regards not the light which gave them forth, to learn, wrists them to his own destruction, 2 Pet. 3.16. and so deceius himself: and such are they that put them in place of the light, and think them the only way and means appointed by God, to eternal life.  
Answ. Did not Christ approve of the Jews opinion, in thinking that in the Scriptures they should have eternal life? for where is there any promise of eternal life, or discovery of the way and means to attain it, but in the Scriptures? and from that good opinion the Jews had of the truth of Scriptures, Christ refers them to the Scriptures, as bearing testimony that he was the true Christ. Of a  witness and testimony that Christ urged on his own behalf, in this chapter, this of the testimony of Scripture is one, and not the least to prevail upon the credence of that unbelieving people. What they mean by not regarding the light which gave them forth to learn, is beyond my understanding to find out. What light is that which gave the Scriptures? is it not the Spirit of God? all Scripture being given by inspiration of God, 2 Tim. 3.16. Surely he that regards the Inspirations of God, regards the Author of those inspirations; for to say a man is obedient to the Scriptures, and by search is willing to know Gods will, to do it more, and yet regards not God that gave it forth, is a contradiction in itself: but these men assume, that in them only is the light which gave the Scripture; and hence they judge, in that we regard not what they say and write, we regard not the light, etc. and our cleaving to the rule of Scriptures, which are the Inspirations of God, and not regarding them, seems to be the deceit, and to wrest the Scriptures to our own destruction, as if the Scriptures were writ for men's destruction and deceit, and not for their learning, comfort, and hope: but that place in 2 Pet. 3.16. is spoken of unlearned and unstable men, that wrist, not only some hard places, but also the other Scriptures, to their own destruction; and therefore bids the Church beware, lest being drawn away by the error of the wicked, they fall from their own steadfastness. Oh the giddiness, and unstability of these men's Spirits, that have runned from Sect to Sect, till they have run through all, and then think to centre in a way of their own choosing; in which they do not practise any one duty of religious Worship to God, private or public, as the holy Scriptures teach, and to make Conscience thereof, from Scripture Authority! And yet others, and not themselves, they charge with wresting the Scriptures, as in their next clause. Such are they that put them in the place of the light, and think them the only way and means appointed by God to eternal life.  
Answ. You may see who they judge to be most guilty of wresting the Scriptures to their own destruction, namely, those that think them the only way, and means appointed by God, both to know and believe in Christ the Redeemer to eternal life, and to live unto God according to this Rule, this is but the same with their denying the Scriptures to be a perfect Rule of faith and obedience, censuring those that make them the Rule of faith and obedience, as if by so doing men deceive themselves, and wrest the Scriptures to their own destruction. Oh profane impiety, and sinful blindness themselves are involved in, for not receiving the truth in the love of it, etc.  
But I see I shall be too large, and tyre the Reader, if I examine all things of theirs, which is needless, because we have the same again and again in other words, which is answered already, as to the substance of them. But they tell me, Thou goest on in thy blind zeal, seeking to maintain the Scriptures to be the only means to reveal Christ as Redeemer, and the only way in which God puts forth his Divine power to give light and life to men.  
To this they Answer.  
But who art thou that wilt limit God to a way, and means of manifesting his power and Spirit, who hath promised to pour it upon all flesh, and that Sons and Daughters shall prophesy, and see visions, Joel. 2.28. And we witness his promise fulfilled and fulfilling, and know that he will have mercy on whom he will have mercy.  
Answ. 1. 'Tis true, God will have mercy on whom he will; but the Question is, whether God exercises his saving mercies of the Covenant to any in bringing them to salvation by Christ, without the knowledge and use of the Scriptures: for how can they believe in him, of whom they have not heard, and how can they be saved, that do not at all believe in Christ? as hath been spoke to already, Rom. 10. And if our Gospel be hid, or withheld, it is to them that perish.  
2. The blessing of the Scriptures given to a people, is a peculiar mercy to any people, and never was common unto all: God hath given his Laws and Statutes unto Israel, as for the heathen, they have not known his ways. To them was committed the Oracles of God, the Covenant, and the promises, and the service of God, and the Adoption, etc. but all others are without Christ, strangers to the Covenant of promise, and without hope and God in the world, Ephes. 2. And whomsoever God shows mercy unto, as to the end, to save them, he shows mercy unto in giving them the means he saves by: and as is the end, so is the means appointed by the Lords peculiar mercy, restrained to the Christian Churches; distinct from all others; and to affirm the same, is not our limiting of God, but it's the pleasure and wisdom of God to limit his power, by the word of his eternal truth; and to argue from his unlimited power, against his word of truth, Covenant and promise, is to be wise above what is written, if not contrary, which trusted unto, is high presumption. As for that of Joel. 2.28. The Apostle witnessed that promise fulfilled, when those extraordinary gifts of the Spirit were given to the Apostles, Act. 2.16, 17. So likewise upon the Gentiles when Peter preached the word unto Cornelius and his friends, were the same gifts of the holy Ghost, and they spoke with Tongues as did the Apostles at the beginning, chap. 10.45, 46. chap. 11.15, 16, 17. compared. So that it's clear, that of Joel, was fulfilled in the Apostles days, and by them applied to that very manner of giving forth of the Spirit: which not any in our times can witness, or evince by the same gifts of miracles and Tongues: and yet these conceited Quakers witness the same promise, fulfilling in them still, although they have nothing of the same things spoken of, Act. 2.4.16. When they have the gift of Tongues, working miracles, we shall more easily incline to believe they are endowed with immediate Revelations, themselves so much boast of: If they have not the gift of Tongues, and of miracles, the Apostles and some others had which accompanied the gift of Revelations, what reason have we to believe them, in what they pretend, while they are utterly destitute of the other? I do not go about to limit God's power, but that in his wisdom and good pleasure he may give the same gifts again to men; but yet I am not bound to believe God hath, and doth give the same gifts to these men that so boast, they being not approved of God, in having gifts of Tongues, and miracles, as they had, that applied that of the Prophet Joel to themselves. I grant that all necessary gifts of the Spirit unto salvation may have some footing from that promise, and so to the Gentiles. But this reacheth not the thing in hand, and is no more proper to them, than to the weakest Christian that is renewed by the Spirit of Grace. In the most proper sense, that promise was fulfilled as Peter witnesseth, Act. 2.16. above 1600. years ago; but these say, they witness it fulfilling now, but they want not for boldness to say any thing they have a mind unto.  
Next, they bid me show that Scripture that speaks of a written word, or that calls it the savour of life, quick and powerful, or that attributes any such things unto it, as thou sayest, but if you cannot, stop thy mouth.  
Answ. Most absurd is their first. What is the Scriptures but words from the Lord, committed unto writing? and every sentence of Scripture is a written word: What is Scripture, but the writings of the prophets, and Apostles? and what did they write but words? and what were those words, but the Inspirations of God? all Scriptures are given by Inspiration of God; as hath been quoted again and again.  
And what will they make of that promise themselves quote Joel 2. is not that a written word, and all their other quotations?  
The Apostles were the savour of death to some, 
2 Cor.  and life to others, 2 Cor. 2.16. But how was this, but as they were Ministers of the Word? for they were not as many, which corrupt the word, etc. and the word is quick and powerful, Heb. 4.12. It's called the immortal seed, the power of God to salvation, Rom. 1.16. David tells us, Thy word hath quickened me, and was light to his feet, the rejoicing of his heart, his heritage for ever, and giveth light and understanding to the simple, Psal. 119.130. He witnesseth that God's word is pure, therefore he loved it, ver. 140. It is endless to recount the Epithets, and honour, and glorious esteem the servants of God have always had of the word, as it is written; and they that despise this word shall be destroyed, Prov. 13.13. And let these worms that are all along diminishing, and detracting from the power and majesty of the Scriptures, beware, lest being given over to despise the word, they be polluted in their own gifts, and follow the imaginations of their own deluded hearts, to their utter ruin, if God, by his grace prevent it not.  
Whereas in their first Answer to the Question in hand, they talk of yielding faithful obedience to the righteous and perfect Law of God in the heart, in my reply, I told them that they build all upon the light within, and the Law of God writ in the heart, and the Inspirations of Christ, and so make the holy Scriptures superfluous, and of no use, whereas the writing of God's Law in the heart is a blessing of the Covenant promised to the use of those ways and means God hath given to the Church in order to that end; his word and ordinances, the Instrumental cause of this blessing of grace, to whom he will; the writing of his Law in the heart, being but the same with a new heart regenerate, and quickened by a Divine power of special grace, which softens the hard uncircumcised heart of man, and makes it pliable to receive the Words impression, as standing willing and ready to believe, and do what Jesus Christ in the Rule of his word, would have him to do; being made willing in the day of his power upon the heart to yield faithful obedience to all the Laws and Ordinances of Christ revealed in his holy word. And to jumble things together, as they, by making the light, and Inspirations of Christ, and Law in the heart all one, are most confused notions of things that differ as much as the efficient, and the effect, the giver and the gift, the will of God in commanding, and the blessing of God overruling the subject to a willing obedience; but let them tell us where the Scriptures speak of a righteous perfect Law of God in the heart, either in all men, or in some; and who they are, that have such a Law written within; which of the Prophets, or Apostles gives the discovery of a perfect Law in the heart, unto which all our obedience is to terminate as the only Rule; if they cannot produce Scripture Authority for it, let them confess it a Law of their own fancy, as to the end they intent it for.  
But they say in their last Answer to this in hand.  
Upon the Prophets, and Apostles we build, and Christ Jesus, who hath enlightened every one that comes into the world, is the chief corner stone, though he be set at nought by thee, and the bvilders, who would set the Scriptures in his place, making them the enlightener, and calls his light but an effect of them; which light was before Scripture was, and will lead them that walk in it out of darkness, to the knowledge of God and eternal life, Joh. 8.12. But this light is not received into the mind and head from the Scripture, neither can it be blotted out, as thou hast said, but it comes from Christ who is the glory of his people Israel, and the light of the Gentiles, such as thou call'st pagans, who shall be excused, when thou, and all that oppose the light of Christ, shall be condemned, though you can talk of Christ as Bedeemer, and Mediator of his Spirit, and regenerating Grace, all which you are strangers to, etc.  
Answ. Let the indifferent Reader judge, how true it is, that they build upon the Prophets and Apostles, while they have, and are denying the holy Scriptures to be a perfect Rule of faith and obedience, and affirm that the light of Christ is not received by the Scriptures, and yet they say, upon the Prophets, and Apostles they build: and is not the writings of the Prophets, and Apostles that Scripture that they exclude from receiving the light of Christ in their minds and heads. What Prophets and Apostles is the Church built upon, if not upon those that have declared the mind of God, and Jesus Christ, in the holy Scriptures? And shall any think that the Scriptures oppose the light of Christ, because they are written to make the clear discovery of Christ, as Redeemer, and without which, not any can know him to any such end? But it's charged upon me to be a fault, in making the Scripture an enlightener, and calls Christ's light but an effect of them. Answer, whether I used those terms, I am not sure; this I said, and cleared myself in, that the Scriptures simply considered of themselves did not enlighten, nor convert as an efficient cause thereof, but were appointed, and designed of God to be the only Instrument and Vessel of his Spirit, to convey the knowledge of Christ as Redeemer to lost man, and without them Christ is not known at all to any saving ends: or to this purpose I spoke. I have proved that the Word doth give light to the simple: and David acknowledges it to be both a Lamp, and a light, Psal. 119. Besides, whatsoever makes manifest, is light, but the Scripture doth make manifest what Christ is, and what he hath done and suffered, and for whom, and for what ends. So also they make manifest what sin is, and the wages thereof, what holiness, and true Worship of God is, and how God will be served by all that shall be saved; therefore the Scriptures are a true light. If the Spirit of Christ doth give forth light to men, than the Scriptures are a light to enlighten men, because holy men writ them, as they were moved, and inspired by the holy Ghost, and all Scripture were given by Inspiration of God: and therefore deny the light of Scriptures, and deny the light of the Spirit; for what the Scripture saith, the Spirit saith, they being the Revelations, and Inspirations of the Spirit. And what may we think of these seducers, that under pretence of a light within, and a perfect Law of God in the heart, and the Revelations of Christ in them, condemn me for making the Revelations and Inspirations of God in Scripture, a perfect Rule of faith and obedience? but we are sure the Law of God which Scriptures teach, is perfect, holy, just, and good, and a sure word; and the Inspirations of God, contained in Scriptures, are true as God himself, but as for that Law and Spirit, that cannot stand, unless the Scriptures fall, it is easy to discern from whence it is. But say they, this light is not received from the Scripture, but from Christ, etc.  
Answ. The light of Scripture, is the light of Christ, as also the Scripture Ministry, by which alone Christ became a light to the Gentiles; and in that Christ hath appointed a Ministry of men, and given them gifts, and Authority to preach the Gospel unto the Gentiles, and by his blessing hath made them successful, to turn them from darkness to light, as in the Apostles age especially: Thus, and no otherwise is he sent to be a light unto the Gentiles; for how can any believe in him of whom they never heard? as hath been spoke to already: and what ever is wrought by his Authority in the use of means, is all one with being wrought by Christ himself, to any that are sober. And hence those distinctions of mine, are grounded, of Christ, more strictly, and immediately; and of Christ more comprehensive, and in a mediate sense, as he hath made the promise of his presence and blessing to those Ministers of the Gospel, that teach, and administer in the Church all things, whatsoever Christ hath commanded to be done, Matth. 28.19. He that walks in the midst of the seven Golden Candlesticks, will be with the Scripture Ministry to the end of the World, until the whole be gathered and united to their head, and made complete in him.  
They say this light of Christ cannot be blotted out as thou sayest. That which I said, was a supposition thus. Suppose, that all the light of Christ as Redeemer, which you from time to time have received from the use of Scriptures, Ministry, Education, Discourse, were blotted out of your minds and heads, tell me what you could know of Christ, as he is designed of God to redeem lost man, and how the work of Redemption is wrought, more than the rude heathen, that never heard of his name. All that they Answer to this, is, That the light cannot be blotted out, as thou sayest. But what light is that, which cannot be blotted out?  
Say they,  
The light of Christ, that leads out of darkness to the knowledge of God to eternal life, though they have not the use of Scriptures, this light is not received into the mind and head, from the Scripture, neither cannot be blotted out, but it comes from Christ the light of the Gentiles, such as thou callest Heathens, who, many of them show the work of the Law in their hearts, and shall be excused, when thou, and all that oppose the light of Christ, shall be condemned.  
Christians, look about you, for the Devil was never so bold, as now; and I think there is more of the Devil in so few lines, than ever were writ by man before: consider them well, I assure you it's all their own. Was ever such an abominable thing asserted amongst Christians? The light of Christ, that leads out of darkness to the knowledge of God, to eternal life, is not received in the mind, from the Scripture, but from Christ the light of the Gentiles. As if the Scriptures were opposed to the light of Christ, or of no use to reveal Christ as Redeemer to the salvation of lost man.  
Christians, you see now their Answer, what it is to the Question, namely, That the light of Christ, without the use of Scripture, leads out of darkness, to the knowledge of God, to eternal life, etc. even to the Gentiles, that never heard of Christ, nor believe in him to salvation. But if this be true, to what end did Christ come into the world, and lay down his life, to be a ransom for many; and why did he shed his blood for many, for remission of sins? Christ's death and resurrection is all in vain, for all the world from the beginning have had this kind of light, showing the work of the law in their hearts, and do by nature the things contained in the Law.  
1. But let them prove that this work of the Law, is the light of Christ that Simeon prophesied of, and the Prophets, and that the Apostles witnessed, fulfilled by their preaching, and writings.  
2. And let them prove that the work of the Law in their hearts, leads out of darkness to eternal life. The Scriptures say the contrary: By the works of the Law shall no flesh be justified, nor is there any law that can give life.  
3. And let them prove that the work of the Law in the hearts of unbelieving Gentiles, is a spiritual blesseing of the new Covenant, Heb. 8. which the Apostle applied to the believing Church; so did the Prophets of old time, Jer. 31. If they cannot prove these three things, let shame stop their lying mouths.  
Jesus Christ as he was promised to be a light of the Gentiles, Isai. 42.6, 7. is to be understood of a peculiar spiritual light, Christ was given for such a light to the Gentiles, as should open the blind eyes, and bring out the Prisoners from the Prison, and them that sit in darkness, in the Regions and shadow of death, out of the Prison house, to guide their feet in the way of peace, Luk. 1. Which accordingly was fulfilled in the Apostles age, but how? not by Christ immediately, but by Christ's Authority, who appointed men, and furnished them with gifts, and abilities to preach the Gospel unto them, and opened their hearts to receive it, and become Christians in profession and truth. And in that they were converted and enlightened by means himself appointed, is all one by being converted and enlightened by him, because his appointing means, and blessing them to that end, was that which did the work; as several Texts doth witness in the writings of the Apostles, Act. 11.15.17, 18. who concluding, Then hath God also to the Gentiles granted repentance unto life, and this was wrought by the ministry of the word, by Peter. Act. 13.46.47. It was necessary that the word of God, should first be preached to the Jews, but they rejecting it, lo we turn to the Gentiles, for so hath the Lord ordained us, saying, I have set thee to be a light to the Gentiles, that thou shouldest be for salvation to the ends of the earth; Paul and Barnabas attributing that to Christ, which was to be done by their ministry, by his Authority and command, Act. 15.14, 15, 16, 17, 19 Peter hath declared how God at the first, did visit the Gentiles, to take out of them a people for his name, as it is written in the Prophets; that the residue of men might seek after the Lord; and all the Gentiles upon whom my name is called, saith the Lord. Wherefore my sentence is, (saith James) that we trouble not them which from among the Gentiles are turned to God: and how were they turned to God? Not by a light immediate as the Quakers would, but by the ministry of the word; as further appears Act. 26.17, 18. as is witnessed by the Apostle Paul, which received it from Christ himself; Christ promised to appear unto him, delivering him from the people, and from the Gentiles, unto whom I now send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and in he itance among them which are sanctified by faith, that is in me, working in them the same faith by the word, on which forgiveness, and eternal life only depend; that is, faith in Christ.  
To open the blind eyes of the Gentile world, that were darkness itself, and turn them to the true light, is the only work of Jesus Christ, as he is God: and yet Paul, as he was made a Minister of the Gentiles, he was sent to do it, by the preaching of the Gospel: and the Lord wrought wonderfully by his ministry, to make the Gentiles obedient by word and deed, Rom. 15.18, 19 How many Churches of the Gentiles, were gathered by the Preaching of the Gospel, came under Baptism, and all other known duties of Christian obedience? Was not Christ a light to all these believing Gentiles, in granting them repentance unto life, as I quoted before? As for the other Gentiles which never heard of Christ, or hearing of him, rejected him, they remained Aliens from the Commonwealth of Israel, without Christ, and Covenant of promise, and hope, and God in the world, having their understandings darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their hearts. Ephes. 2.12. & 4.18. But on the other hand, how doth the Apostle admire and wonder at those unsearchable riches of Grace to the Gentiles that believed in Christ Jesus? Ye, who were sometimes far off, are made high by the blood of Jesus; therefore now ye are no more strangers, and foreiners, but fellow-Citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles, and Prophets, Jesus Christ being the chief cornerstone, in whom all the building, fitly framed together (Jews and Gentiles) groweth unto an holy Temple in the Lord. Hence see what that building is, of whom Christ is said to be the chief Cornerstone, not the profane building of the pagan unbelieving world, that are built upon the Devil, and the vain imaginations of their dark minds (as you have●●t, ●●ard these Quakers blasphemingly apply this text) but Believers, be they Jews, or Gentiles, that are built upon the foundation of the Prophets, and Apostles, to them only is Christ the chief Cornerstone, chap. 2.19, 20, 21. If they have ears to hear, let them hear what the Spirit hath said unto the Churches: and in particular how Christ Jesus hath enlightened and grafted the believing Gentiles into his visible professing Church, and made them a peculiar chosen people to himself, distinct and separate from the heathen Idolatrous world.  
But it seems they are angry, because in my reply, I told them, it will pose them to prove that that righteous and perfect Law of God in their hearts (they so much pretended to) to be of God, and not from their idle brains. And good cause there was, that they should be put to the proof thereof, they answering so deceitfully, and subtly about the Authority of Scriptures, as I have sufficiently discovered. Besides I bid them tell me plainly, whether the perfect Law of the heart, to which all their obedience is bounded, be the same perfect Law of God which the holy Scriptures teach, consisting of precepts moral, and positive Institutions of holy Worship, in force in the Apostolical Churches, etc. Or, whether is the Law in the heart different from it. If, say I, that in the heart be but the very same with the whole of Scriptures, than it will follow that the perfect Law and Rule of Scriptures is superfluous, and writ in vain. Then on the other hand if that in their heart be different from the Scriptures, it concerns them to prove it to be of God, and not from their idle brains. To that purpose I writ.  
Their Answer is,  
We speak in plainness, as the Law of God written in our hearts directeth us, which Law we know is perfect, and a blessing of the everlasting Covenant, which thou talkest of, but knowest not, being disobedient, and abominable, etc.  
Answ. 1. What may we judge of that Law that accuseth another to be disobedient and abominable, for proposing rational queries, and demanding proof of what they assert.  
2. Is their saying they know they have the perfect Law of God in their hearts a satisfying proof? Judge ye. But  
3. If this Law be but a blessing of the Covenant, than it is not the eternal word that made the world, as before they Answer upon the like occasion upon the first Question, unless they will confound God (that gives the blessing) and the blessing given into one.  
Well, they take it for granted in stead of proof, That the perfect Law of God is written in their hearts; by which they judge my error, who am pleading for that Law to be the ground of the Saints obedience, that made nothing perfect, say they.  
This is notable. Did I ever plead for that Law of Priesthood, that were exercised in the sacrificing beasts, sprinklings of blood, which were but types of Christ, the bringer in of a better hope? Heb. 7. I say, did I ever plead this Law of Ceremonies, which were but a shadow of good things to come, the ground of the Saints obedience? Let them produce it, or else cease thus to abuse me with lying words. But if they will wickedly pervert the text, and judge me, for pleading the holy perfect just Laws, and Institutions of God and Christ, that Scriptures teach, the only Rule of the Saints obedience; as if these were to vanish, as making nothing perfect, as is very probable that's their sense. Therefore no great matter, that I come under their censure, when the holy Laws of God revealed in the holy Scriptures, cannot escape their slanders. Thus you may see of what Spirit they are of, both by their forwardness to censure, and falsehood in their Answer. But then in the next paragraph, they have another Answer to the same thing; where they yield,  
1. That the perfect Law in the heart, is the same with that in Scripture, but under another Covenant.  
2. They say this perfect Law of God in the heart, is in all that are in the new Covenant.  
3. Then they say, That this Law is perpetually one and the same in all that have it, and it admits of no addition, alteration, nor repeal.  
4. Where Regeneration is witnessed, and the heart quickened by the grace of God, his Law is writ in that heart.  
These four things were occasioned upon some queries put to them, which for want of my Copy I cannot directly transcribe: amongst which Queries, one was, Whether this perfect Law in the heart gives any Evangelicall discoveries of the person, natures, offices of Christ; which they say is an unlearned Question, condemned by the light which gave forth the Scriptures, etc.  
Reader mark, here they make the Law in the heart the Rule which is perpetual without repeal, as before, which directeth them in answering; and yet this Law is but a blessing of the new Covenant. Another while they say, the Spirit is the sole judge, and only Rule, as you have heard. Another while the light of Christ, that enlighteneth every one that comes into the world; another while the eternal word that was from the beginning, which made all things; and in their close of all they say, written from the Spirit of truth, who is the same in all the children of light. Thus you see, they make the Law written in the heart, and the Spirit of truth, and the eternal word, all one: the Law which is promised, and given by that one God that made all things, is the same that made all things. Again, one while they plead the work of the Law writ in the hearts of all in the world; another while restrain it only to those that are in the new Covenant, and regenerate, quickened by the grace of God; one while man by nature hath no light remaining in him at all, but is darkness, another while all in the world are enlightened by Christ. They plead a perfect Law within and the same with the Laws of God in Scriptures, and yet condemn me for pleading the Laws and Ordinances of God in Scripture for a Rule. That of the Scripture made nothing perfect, say they, and yet confess it the same with that in the heart. Surely, either these are learned Paradoxes, or else absurd contradictions: they may do well to clear themselves better, and speak plain and directly to the things in hand.  
1. The Question is still, where we read of a perfect Law of God in the heart, and where it is made the Rule and ground of the Saints obedience.  
2. And the Question is, whether the Law in the heart be under another Covenant distinct from the perfect law of God, as declared in the Scripture.  
3. And still the Question is, what we are to understand by the Law of God in the heart, which is the same with Scriptures, whether the ten Commandments writ in Tables of Stone, only, or all those positive precepts of Gospel worship, and obedience conjoined with them also.  
4. And still the Question is, whether the Law in the heart, without the use of Scriptures, make any evangelical discoveries of the person, natures, and offices of Christ, as he is Redeemer of lost man.  
5. And whether all shall be saved that have the Law of God writ in their hearts by virtue of the new Covenant, or any be saved that live to years of discretion, that know not Christ as the Scriptures testify of him, in order to his coming in the world to save sinners.  
Although these queries have been put to them, they will not answer plainly and directly, but darkly, and with deceit, of purpose to evade the strength of truth, that is against them, should they speak out. They quote Psal. 19.7. to prove the Law of God to be perfect in the heart; but David intended another Law, namely that of the Prophets. The Law of the Lord is perfect, converting the soul: the Testimony of the Lord is sure, making wise the simple: the Statutes of the Lord are right, rejoicing the heart: the Commandments of the Lord are pure, enlightening the eyes, etc.  
I have given my thoughts how the Law is writ in the hearts of God's sanctified people, and do grant the thing in all that are Godly by virtue of the new Covenant; which they accuse me to deny, though falsely: but this I deny, That the perfection of the whole Law of God is writ in any man's heart, so as to know it, and do it, as it is written in the Prophets and Apostles. For as Paul saith, We know in part, and prophesy in part, and see but darkly, 1 Cor. 13.9.12. So in James, in many things we offend all. Besides the Scripture doth not say as they do, of yielding faithful obedience to the righteous and perfect Law of God in the heart, and when they speak not according to Scripture, it is to be rejected and disowned, themselves have granted in their Answer to the second Question.  
And what that other Covenant is, the Law in the heart is under, themselves have often expressed to be the new Covenant, Jer. 31. Heb. 8. And will they deny the Law's Statutes, Ordinances of God in force, writ in Scriptures to be a blessing of privilege, as they are means appointed for man to use in order to that end of Gods writing them in the heart by his Spirit? Both the outward writing and the inward impression, wrought by the power of Divine grace, is from the same Covenant, witness Deut. 4.7, 8, 9 For what Nation is so great, that hath God so nigh unto them, as the Lord our God is, in all things that we call upon him for? And what Nation so great, that hath Statutes and Judgements so righteous, as all this Law which Moses set before them? and therefore he warns them to keep their souls diligently, lest they forget the Laws which their eyes have seen, and lest they depart from their hearts; but teach them thy Sons, and thy Sons Sons, and so on. These words of the Law of God, they were commanded to get them in their hearts, and teach them diligently to their children, when they sat in their houses, and walked abroad, lying down, and rising up, chap. 6.6, 7.  
Thus we may see that those that have the Laws of God are nigh unto God, and great above all other Nations, by way of privilege. And to what end were the Laws of God given unto them, and us, but that we should know them, and do them for our good? chap. 10.12, 13. See chap. 11.18, 19 The use of the outward is a means of the inward, where God gives the blessing. And for those that have not the benefit of the outward writings of the Prophets, and Apostles, or have them, and yet regard them not, as it is written, is too palpable a sign that they are strangers from the Law of God in the heart, as it is a blessing of the new Covenant. We know the written Law was given to the people by the hands of a Mediator; and not against the promise, but subservient to the receiving of the benefits, and blessings thereof. And therefore let them show us what other Covenant that is to which pertains the perfect Law in the heart, distinct from the outward writing, and how the outward declaration is under one Covenant, and the Laws of God in the heart, under another, they being both the same, as is confessed: but whether they understand all the same in the heart, as is in force in the holy Scriptures, I suspect, for they wave the answer of that, whereas the whole of what the Scripture plainly teacheth, is in the hearts of the Lords people, to believe, love, and do, with an equal respect, as the Scripture is plain in.  
By evangelical discoveries they carp at, and judge as unlearned, and to be condemned, which I do much admire, knowing that themselves are no strangers to the phrase, and sense, nor unacquainted with those Scriptures that give such discoveries of the person, natures, offices of a redeeming Christ, that never any have attained unto, and discovered, either by word, or writing, which never had nor heard of the help of the Gospel, as contained in the Scriptures. And for them to condemn me for putting the Question unless I can prove by Scripture those things of Christ, argues their denial of them, which to do, seems to me no less, then to deny the true Christ, anointed of God, and fitted to perform the work of man's redemption in his own body, once offered by the eternal Spirit, that he might bring sinners to God. Had he not a body given him which was sacrificed unto death, was buried, risen again, and ascended into Heaven, as Scriptures witness? And was he not a person? Pilat's wife acknowledged him a just person, Matth. 27.24. And Paul forgave in the person of Christ, 
2 Cor. 2.10.  and to his humane nature is united his Divine, which the Saints are said to partake of, in its special and peculiar workings upon their hearts: the word made flesh, in that he took not the nature of Angels, but the seed of Abraham, born of a Virgin, etc. truly God, and truly man in one person: and his offices of Prophet, Priest, and King, as evident, according to Scripture, that not any but Infidels, and malicious Apostates will deny. But I hasten. And I doubt not but that all that have the Law writ in their hearts, by virtue of the new Covenant, shall be saved, that being the same with a new heart regenerate, and quickened by the grace of God, and not any other, although they have the use of Scriptures, much less those that are denied the ordinary use and benefit thereof, as they reveal Christ the Redeemer to the world, without knowing, and believing in, shall perish.  
But Christians, I pray you mark what a Christ these men fancy to themselves, as Redeemer, that have condemned me with the light that gave forth the Scripture, for querying whether the light that is in all in the world, gives the discovery of the person, natures, and offices of Christ, unless the Scriptures do prove them, why do not they know that the Scriptures do give this Gospel's discovery, if they will own it, as I am sure they cannot be ignorant of it? Why do they put me to the proof, condemning the Query, as unlearned, because I ask whether those that have not the use of Scripture, have a sufficient Gospel light to give this discovery? If they deny it, (as I believe they do) than judge what a Christ they frame in their imaginations, that is without person, natures, and offices, whether he be that very same Christ that was equal with God, and took upon him the form of a Servant, made in the likeness of men, and being found in the fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross, Phil. 2.7, 8. That suffered in the flesh, the just for the unjust, to bring us unto God, 1 Pet. 3.18. I tell you, did not these deceivers fear the Authority of man, that hath put forth an Act against Blasphemy, more than the Authority of God in Scriptures, they would speak out in plain terms, and deny the person, natures, and offices of Christ, and so deny Christ himself, who is not at all a Mediator, and Redeemer on the behalf of lost man, but by his person, natures, and offices, etc. And therefore it is well that fear of man will stop the mouth of blasphemy. But mark, they cannot condemn the Question as unlearned, by the Authority and light of Scripture, which are undoubtedly the Inspirations of God; but their insolence carries them higher than the light of Scripture Inspirations, namely, to a light in themselves, by which they condemn the mysteries of Christ in the work of Redemption, which the Scriptures so plainly teach. But what light is this, that condems the query?  
They answer, the light that gave forth the Scriptures.  
Reply. God is light, and the Scriptures are the Inspirations of God, doth it follow that the light in man, is that God that gave the Scriptures? when can you prove that the light in man gave forth the Scriptures? if you cannot prove it, by what Authority do you assert it?    

The Fourth Question propounded.  

WHether that light of Conscience, which is more or less, in all since the fall, be the Remainder or Relics left in man, of the first Adam, in reference to the Covenant of works, or whether common to all from the Redemption of the second Adam, as flowing from the Covenant of Grace, or how else. I desire your clear Answer.   

The Quakers Answer.  
Man in his fallen estate hath not any light remains in him, to guide him to do any thing pleasing to God, as he stands in the state of corrupt nature, for all his righteousness is as filthy rags. The light that convinceth men of the evil of their hearts, and discovers the filthiness of their own Righteousness, is the light that comes from Christ, the true light, that lighteneth every one that cometh into the world, Joh. 1.9. And this light is not common to men by nature, it is the great gift of God his grace, that hath appeared unto all men, etc. Tit. 2.11.   

My Reply.  
The Answer to my fourth Question, is in the negative in the first part denying that man hath any light in him, at all, to please God in the state of corrupt nature, and this I judge a truth, though not proper to the Question, which is not of doing to please God, but of whence that light is, that all have, you talk of, which in the second part you answer is from Christ, according to Joh. 1.9. and yet not common to all men by nature, but is the great gift of God, etc. which Answer I charged with a contradiction; because all are lightened by Christ that come into the world, as you quote, and yet say, man in corrupt nature hath not any light in him, nor is it common to men by nature, when it's certain that men come into the world by natural birth.  
But to reconcile these, they Answer.  
That man in corrupt nature is darkness, but Christ lighteneth every one, and his light shines in darkness, and makes manifest what ever is reproved. Though we deny that the light which convinceth for sin is of corrupt man, yet we affirm it to be given to man in Christ. And this is the substance of what is said.  
That man in corrupt nature should be darkness in the abstract, and hath not any light in him: and that man in the same estate is lightened by Christ, and that with such a light too, that if it be owned and loved, will lead out of darkness to eternal life, as they affirm, let them that are sober judge how these agree together. Such cannot do any thing to please God, and yet have that within them, that will lead them out of darkness to eternal life, which is the greatest acceptation of favour God gives to man. Then they conclude, For though we deny the light which convinceth of sin, to be of corrupt man, yet say they, We affirm it to be given to man in Christ, who is the life, and enlighteneth every one that comes into the world. But how can they affirm that all men in corrupt nature are in Christ, and so enlightened by him, when the Scriptures speak contrary, as Ephes. 2.11, 12. Wherefore remember, that ye being in times past Gentiles in the flesh, that at that time ye were without Christ, and strangers to the Covenant of Promise, having no hope, and without God in the world. They were sometimes darkness, but now are they light in the Lord, since they embraced the Doctrine of faith, that the Apostles preached, and lived in Christian obedience, they are said to be light in the Lord: Contradistinct to the other Gentiles that walked after the vanity of their minds, chap. 4.17, 18, 19 And there are some that are not in the faith, nor new creatures, which all are, that are in Christ, as 2 Cor. 5.17. chap. 13.5. And how can any be said to be in Christ but by faith, which all men have not? 2 Thes. 3.2. And how did the Apostles by their preaching open blind eyes and turn them from darkness to light, by the command & power of Christ, if they had the light of Christ, and in Christ, as before, which hath been spoken to, as Christ is the light of the Gentiles, according to Scriptures? By this you may see how clear they come off, in what I have charged them with. To say that man in the state of corrupt nature hath not any light at all is not true, but it is true, that a man in that estate cannot do any thing acceptable to God, as those that are renewed by grace. The former without doubt have the light and use of true reason, and understanding faculties, though corrupted; and as the light of reason presents things to the Conscience, good or evil, doth the Conscience accuse or give quiet to the mind of man in all his actions. Hence the Gentiles by nature do the things contained in the Law, and are a Law unto themselves, Rom. 2.14, 15. The Apostle doth not say that they do the things contained in the Law, by Grace in Christ Jesus, as you say and witness in your next: But he saith, they do the things contained in the Law, and are a Law to themselves by nature, simply; will you say that what they did by nature, they did by Christ, and wherein they were a Law to themselves, Christ was that Law to them? Surely, no, unless you have an art to make the nature of man corrupted, and Christ, both one: that the being and nature of man, is of Christ uncorrupted, as all things are which he hath made, may be granted, for in him we live, move, and have our being. And as the reasonable soul is created and given, it may be said to be of God, and the candle of the Lord: but in man's fallen estate, this soul, the candle of the Lord, is so perverted, and under blindness, and obliquity, that not any flesh can be justified, and saved by any works of the Law, but by faith in the blood of Christ Jesus, shed for many for remission of sins. There is not any that doth good, no not one, all have sinned, and are deprived of the Glory of God, Rom. 3. How Christ is the light of the Gentiles, and for salvation to the ends of the earth, that have not the letter, as they again, is answered above, and what follows, I deny, namely, And not any other light leads to do the things contained in the law, because, those the Apostle speaks of, were of those other Gentiles, that were alienated from the life of Christ, through the ignorance that is in them, darkness.  
But they go on, and say further.  
But this light of Christ doth not only lead to the righteousness of the law, as thou sayest, but it leads through the law, to Christ Jesus, in whom justification is witnessed; who is the end of the law, for righteousness to every one that believes, Rom. 10.4.  
Answ. The main scope and end of the Law, is this, to require of man a righteousness suitable in his own person, as he is God's creature, unto it: but man being never able to come up to this end, in his fallen estate, and so, by coming short of righteousness, he falls short of life. Jesus Christ was sent in the likeness of sinful flesh, and for sin, or by a sacrifice for sin, condemned sin in the flesh. And on the sinner's behalf, is the end of the law for righteousness, that by his coming up to the end of the law, poor sinners that believe in him, may have righteousness and life: But what is this to them that have not heard of Christ, nor known his name, nor believed in him in truth at all.  
The Apostle said as I, That the Gentiles by nature, do the things contained in the Law; he no where calls this Law in themselves, the light of Christ promised, nor doth he say what they do by nature, leads through the Law to Christ, nor any other Scripture, as you affirm. Well may I charge you with confused notions, if you can no better clear your main fundamental. Did you ever read of going through the Law to Christ? Must a sinner go through it in perfect obedience, till nothing remains, to oblige him further? And is this the way to Christ, in whom justification is witnessed only? I think those that can do so, will see but little need of that true Christ, who justifies the ungodly, and came into the world to save sinners. And whether I, or you be alienated from the life of Christ (as you censure me) according to Scripture, let the sober judge.  
And whereas I said in my Reply, the light which is common to man in corrupt nature, doth make discoveries of the eternal Deity, and of the righteousness contained in the written law of God; but discovers nothing of Christ, as Redeemer, or how a sinner is made just in him: the Scriptures being necessary to discover that, is the truth. Your denial argues plainly, that you have no light in you, until you prove either by the Law and Testimony of the Prophets and Apostles, what you deny, till then, let shame stop your censorious mouths, which almost every line hath some ill favour of.  
And what I have accused you with, in pressing people to look to the light within, is but to follow after the righteousness of the Law, at best, is true, and in so doing you hinder them from seeking after the righteousness of Christ, as Scriptures teach, and you deceive yourselves, and others; your show of quotations will not cover you, as being wilfully perverted, there not being any colour in any of the Texts, to prove that all in corrupt nature, are lightened with the light of Christ, to lead out of darkness to eternal life, Joh. 1.9. Which I shall endeavour next to examine your strength, and give in my Answer, is the main one.  
1. That all the light in the World, whatsoever notion, or consideration, kind, or degree it can come under, is from Christ, the eternal word that made all things, is an unquestionable truth.  
2. And that he is the only procuring cause of that spiritual light and life to man, without which not any can be saved.  
3. And that this spiritual light and life is in himself, as in the fountain, and he the principal efficient, enlightening, and quickening whom he will, is by me as easily yielded: but whether Jesus Christ the eternal son of God, the only Mediator between a holy God and sinful man, doth enlighten every man that is in the world with such a sufficient light of his Spirit, that whosoever will but heed, and observe it, to obey, it will lead them out of the darkness of corrupt nature to eternal life. Whether they have the use of Scriptures, or not the use of them, is the Question to be disputed from this Text, Joh. 1.9. And my Answer is in the negative to it, opposing it, as very unsound, especially when the neglect of necessary means is pleaded, and an immediate light, and power of Christ only pretended and urged.  
And yet something is to be premised too. I yield that all men have so much light or means of light offered and afforded, that shall leave all men without excuse before the great Tribunal of Jesus Christ; where men shall not be condemned for what they could not do, and be, but for not doing, and doing things they should not, and had power and light to do, and forbear, but would not, such a corrupt thing is man in his fall, that he will not, though he may do better, in order to his eternal welfare. Who amongst unregenerate men can stand to plead it with God? and say, Lord, I have done my utmost to forsake my sins, and turn to thee, in the use of all those helps, and means, enjoyed with constancy and diligence, to the utmost of my power, time, and place, and yet thou hast denied me thy Grace of acceptance unto life, and condemnest me for that which I had not power at all to do, and be? God cannot be said to be behindhand with any, nor doth the work stick at him, while men carelessly neglect to do what they have power to do, in the use of those advantages God gives to any. Although every mouth shall be stopped, and all stand guilty before God, that perish, yet it will not follow as in the Question, that all have a sufficiency of light, and power of Grace, by Christ to come out of darkness, to eternal life; which is a wide different thing, which not any Scripture teacheth, but disowneth, by evident demonstrations: nor can this Scripture in hand, be urged further than will agree with the proportion of faith. And in as much as our adversaries own this Text of Scripture for the rule of their opinion and practice, and some others; it doth oblige them to own the whole of Scriptures, because the same Spirit is the Author of the whole, as of those few Texts they build upon. And for them to deny the Scriptures for a perfect Rule, and in the mean while are so stiff in urging some particular Texts as this in hand, and Swear not at all and Call no man Master, and Salute no man by the way, The Spirit shall guide you in all truth, You shall not need to teach one another, etc. is a contradiction in its self, and a speaking lies in hypocrisy, as ever were known. But now I come to the words themselves, That was the true light, which lighteth every man that comes into the world: this true light is to be understood of Christ, God and man, is clear, for it was spoken of him whom John was sent to bear witness of. The Evangelist saith, that John was not that light, which shines in darkness, etc. but was sent to bear witness of that light, vers. 8. And yet we know John is called a burning and a shining light too, which is to be understood ministerially, as he was fitted and sent to prepare the way, and give the present discovery of the very person of Christ, to the people of the Jews, (who had generally a good opinion of John, that he was a true Prophet) that so all men through him might believe. But why is Christ called that true light fingularly, beyond John who was a true light to all men, to bring them to believe in Christ? Because Christ hath all light and life in himself originally, and enlightens others, as an efficient of himself, being God: but John was but his Instrument, and Messenger, and received all from him, for the carrying on that work he was sent to do; so that it's true of John, that his person and office was a true shining light in his place; but Christ, in his person and ministry, for as much as he was more than man, is that true light indeed, that gives light of himself to lighten the world: as if he had said there's not a man in the world but whatsoever light he hath, or good, under that notion, he hath received it from Christ. Indeed he is the very Soul of the world, upholding all things by his power, for his Elects sake, that they may be gathered to himself. But the Text doth not say, that he enlighteneth every one in the world with a spiritual light, sufficient to eternal life and happiness: if they will but mind it. There is something in the word lighteth, which had respect to the present time, noting some benefit given to the world, which never was before, according to Joh. 3.19. And this is the condemnation, that light is come into the world, and men love darkness rather than light. As the present mercy, and benefit of Christ's coming into the world (in his person, and immediate ministry, confirmed by his works of miracles) were a greater light to direct them, and lead them out of darkness to God; so their condemnation was thereby aggravated in their refusal, loving darkness before the directions of this true light. Besides, lighteth, is rather an outward light, a borrowed expression taken from a Torch or Candle, which have their use in an outward sense. And we know John bare witness of Christ in his person, and office unto which he was designed of the Father, in making him the Lamb of God, that taketh away the sins of the world: and he bare witness to this very end, that through his Testimony all men might believe in him. Had the Apostle meant as they would have it, he would have put in more words, I think, and not left it so obscurely to that end they would build on: for whether this Text proves any such thing as Christ's inward enlightening and quickening by his Spirit, in the souls of men unto life, is to me a great Question, though a clear truth from other Texts: for this light is said to shine in darkness, but the darkness comprehended it not; he came unto his own, but they received him not. The Jews were counted his own, as being the only people of God, in profession, and Covenant, and yet they are accounted darkness, in regard of their incredulity, in not receiving him; for where Christ enlighteneth and quickeneth spiritually any soul with his grace, all principles of rejectings and resistings of Christ and his word, are removed, and darkness expelled: as light comes into any soul, darkness goes out, it being nothing else but the absence of light: and therefore I think the Text is to be understood of the light of his person made flesh, his ministry and miracles, and all other means, which by his Authority are appointed to bring men to true faith in him, to salvation; as many as believed in him, he gave power to become the sons of God, and not any other. And we know how the Apostles understood the enlightening of the Gentiles, were by their Ministry, in Gods granting them repentance unto life, and turning them from the darkness of paganism, to the light of Christianity thereby as Scriptures teach, as hath been proved. The main objection of theirs against this sense is this, Christ's person, ministry, miracles were not known to every man, therefore every man could not be lighted so. Answ. By World may be understood that part of the world where Christ was, and is made known by virtue of his word; Christ was in the world, and the world was made by him, and yet he was not in all parts of the world; and so he was in the world, and the world knew him not, cannot be understood of the whole world, for some did know him, who he was, and for what end he came into the world. So, it is said that Christ baptizeth, and all men come to him; here all must be understood of many in those parts. And so the Apostle saith, John was sent of God to bear witness of the light, that all men through him might believe: this must necessarily be understood with limitation, for all men did not know, nor so much as hear of John, for he bore this witness only in Judea.  
Again they say,  
That John bare record of his life and light, from which those works proceeded, and not of his person, and we know, say they, that his record is true, which proves thee a liar, who saith he bare record of his person, manifest in the flesh, and the lie rests upon thee, until thou prove it.  
Answ. By this you may conceive that they deny the person of Christ, and so consequently Christ himself, as he is a Saviour for spiritual life and light, were not capable of death, shedding of blood, undergoing the curse, and treading the Winepress of his father's wrath, a sacrifice for sin, for the redemption, pardon, and salvation of sinners. Did not John bear record of his person, when he said to the people (as Christ came towards them) Behold the Lamb of God, that taketh away the sins of the world? Joh. 1.29.36. And John baptised him with water, and according to an immediate word and sign given of the Lord, he saw, and bare record, that this Christ was the Son of God, vers. 33, 34. And this is he of whom I said, After me cometh a man, which is preferred before me, vers. 30. And did John give record that he was a man whom he baptised with water, and talked with, and pointed at, and yet bore no record of his person? could he be a man, and not a person, the Son of God, and not a person, when he is said, to be the express Character of his Father's person? Heb. 1.3. Thus you see in respect of his Divinity, and Humanity, he is called a Person: Add that which I have said before, and then judge who is the liar. The Jews themselves, how malicious soever, could not deny his person, but they denied that this just person Christ Jesus was the true Messiah, promised in the Prophets: and therefore they with bitterness opposed him, as a deceiver, a false Christ, etc. But Christ told them, If you believe not that I am he, you shall die in your sins. What He is this, and not a person? But enough hath been spoke to this, to discover their folly and madness unto all that are sober. His life and light, and person, is inseparable; but he is not any otherways a light, and comfort, and Saviour to lost sinners, but by his incarnation, taking man's nature, bearing our sins, satisfying offended justice by the sacrifice of himself, and hath obtained an eternal redemption for us thereby. And he that doth not believe in him thus, as the Scriptures hold him forth a Redeemer, by suffering in his own person, in the behalf and stead of lost sinners, for their eternal redemption, believes nothing at all of Christ unto eternal life, whatever other notions or fancies are pretended.  
What these men's fancies are of Christ, what he is, and how he redeems, and saves sinners, who can certainly tell? They own not his person, his natures, his offices of Prophet, Priest, and King, as the Scriptures reveal of him, in the performance of that great work of man's redemption. What do these people understand, what Jesus Christ that came into the world (made flesh, and a curse too) to save sinners, is? Do they think that he was a mere light without a visible being? and do they think that he saves not by suffering, but by lightning, and with such a light that all have too? when we know, the greatest part of the world have no other light but the rational understanding faculties of their own souls, which is able to understand something of God, by the things which he hath made, and directs to do the things contained in the Law, and said to be a Law to themselves, etc. But is this little spark of reason (subject to error and vanity) Christ in them the Redeemer, which, when put in competition with Christ indeed, and the Christian profession of him is called darkness, and a state of alienation from his life, through the ignorance that is in them, as hath been proved? Truly I fear that they believe no other Christ then the rational soul of every man, accounting that the pure nature they talk of, and the eternal word, uncreate, the same with God, and that every one is Christ in flesh. And although I know they will lie, as I have made it manifest, yet they will very hardly in plain terms deny this, which I suspect they hold. And we should have heard of many Christ's amongst us before now, but for that Act against blasphemy, which they cannot get beyond. But I proceed.  
The Lord Jesus saith of John that he was a burning and a shining light, which the Jews rejoiced in, for a season, Joh. 5.35. which is to be understood of his ministry, as sent of God, to be the Prophet of the most highest, to prepare his ways; and to give knowledge of salvation to his people, etc. and to give light to them that sit in darkness, and in the shadow of death, and to guide their feet in the way of peace, Luk. 1.76, 77, 79. So also Christ saith of his Disciples, and followers, that they are the light of the world, and commands them so to improve it, that others may be enlightened by them, that they may glorify God, Matth. 5.14, 15, 16. And yet all this light is to be understood of an outward dispensation by words, or works, to the world. So again, Christ is called the light of the world, Joh. 8.12. and he saith, I am come a light into the world, that whosoever believes in me, should not abide in darkness, Joh. 12.46. Add to this Joh. 3.19. His actual coming into the world in person, to exercise his ministry, and the dispensation of his mighty works, is to be understood of such a light that never was in the world before, which was visible, and convincing to men, as rational and sensible creatures: and therefore, those that did not receive him, and own his person, in order to salvation, had no cloak for their sin, but were left without all excuse, he doing as never any did: this visible light was the condemnation of those that refused it. And hence it is, that Christ speaking of his death to the people, said unto them, Yet a little while is the light with you, walk while you have the light, lest darkness come upon you, while ye have the light, believe in the light, that is, in his person, and name, which is called light; for it was the same that Christ said should be lifted up, signifying what death he should die, and so the people understood it, as appears Joh. 12.34, 35, 36. etc. And in the same sense it was foretold by the Prophet Isaiah, 9.1, 2. The Land of Zebulun, and Naphtali, by the way of the sea beyond Jordan, Galilee of the Gentiles. The people which sat in darkness, saw a great light, and to them which sat in the Region, and shadow of death, light is sprung up. Then to this, compare Matth. 4.12. to the 17. there you may see how the Evangelist applies that prophecy to the very person and preaching of Christ. When Jesus heard that John was cast in prison (he knew his work was ended) he lest Nazareth, and came and dwelled at Capernaum, which is upon the sea coasts, in the border of Zebulun, and Naphtali; that it might be fulfilled which was spoken by the Prophet Isaias, repeating the same words, and then observes, That from that very time Jesus began to preach, and to say, Repent, for the Kingdom of heaven is at hand; and this Jesus thus preaching, is the fulfilling of that prophecy. By these quotations it is evident as the light of the Sun, that his personal ministry, and mighty works, his Authority, commands, upon the earth, in fitting, and sending others to preach externally, is called the light of the world, which, all that refused and rejected, was their condemnation, And that those that believed and received, should not abide in darkness; intimating, that all those that received not this visible ministry, acted by his own person and Authority, were in and under darkness, and condemnation: and we know, what he began, was carried on by his Authority and commission, in the Apostolical Churches, and hath made his promise, to be with his Church, in giving them Pastors, and Teachers, and his presence to the end. Compare Matth. 28.18, 19 with Ephes. 4.12, 13. Now than I say, if the visible ministry of Christ, in the days of Christ and his Apostles upon earth, were the light of the world, than it is still, though not in the same persons, yet in their Authority, and writings, transmitted and derived from them; the Churches of the believing Gentiles being built upon the Prophets and Apostles, Jesus Christ the chief cornerstone, all the building from the beginning to the end is completed by his Authority, and powerful working, in the use of those means himself hath appointed, and revealed: once you see it was so, it remains so still, unless these bold pretenders to an immediate light of Christ to all men in the world can clearly prove by the Authority of Scripture, the time and age when this light of the world was repealed, if they cannot, I hope their lying mouths will be stopped, and that they will cease deceiving themselves and others.  
Again, if Christ was the light of the world, by coming into the world in person, in the days of his flesh, as he was the Son of man, and that great Prophet Moses spoke of, to our fathers, as saith Peter, Act. 3.21. A Prophet shall the Lord raise up unto you, of your brethren, him shall you hear in all things, whatsoever he shall say unto you. And it shall come to pass, that every soul that will not hear that Prophet, shall be destroyed; and by this Prophet he understands Jesus the Son of God, whom God raised, and sent him to bless the Jews first, in turning them from their iniquities, vers. 26. I say if Christ was thus the light of the world, as I have cleared, and which our greatest Adversaries will be forced to confess, if there be any light in them, than it will follow,  
1. That John 1.9. is to be understood with limitation, and is not universal, to every man that ever was in the world; because Christ was not in all ages, and places of the world, in his person and ministry, and powerful workings visibly. This is the condemnation, that light is come into the world, and men love darkness rather than light: this is from the same pen, and must be understood of the same light that he calls that true light, chap. 1.9. By which words of John, 3.19. is evident, is to be understood of Christ himself, in person, as he was the Son of man, and the Son of God; see vers. 14.16, 17. This very discourse to the 22. verse, is a relation of what Christ himself spoke, occasioned by that Question of Nicodemus, ver. 4. God so loved the world, that he gave his only begotten Son, that whosoever believes in him, should not perish, etc. God sent not his Son into the world, to condemn the world, but that the world through him might be saved; and he that believes not in him, is condemned already: And then follows verse. 19: Which light is himself, then come into the world, as the former verses read, show. And hence you may see, that this advantage the people of the Jews had of Christ's corporal presence amongst them, preaching the Kingdom of God unto them, was such a light as never was in the world before, and their not believing in this light was their condemnation; and for any now, not to believe in the very same person, the only Son of God, the true light of the world, both by his immediate person manifest in the flesh, and by his Authority and Spirit flowing from the same Christ, immediately revealed in his word, cannot be saved: and to have the light of Scriptures to discover Christ that true light, what he is, and what he hath done for sinners, to bring them to God, and believes not in him accordingly, is the condemnation of all such. And these Quakers I have often observed, though in all their writings they quote this Text, John 3.19. they seldom repeat the whole words, but usually render the Text thus, This is the condemnation of the world, the light: Insomuch, that some that have adhered to them too much, have thought that there had been just such a Text indeed, but there is not: It seems themselves are sensible of the light which is said to come into the world, was another thing then what they intent, because they leave them out, as they are placed by the penman, and so put the words together, as may make some colour of an immediate inward light, which is in all, as if the light that is in all men in the world, is constituted of God only, to be the condemnation of the whole world in the Text, when it speaks not of any light, save of Christ's person and ministry, then really come and manifest in that part of the world, the Jews lived in. A light for eminency superadded to all that were before him, as the Sun excelling the left Stars; and to love darkness rather than this Sun of righteousness the light of the world, is the condemnation; but yet to be limited to that part of the world, where the light of Christ shines, through the benefit and use of the Prophets and Apostles discoveries only.  
How shall they escape that neglect so great salvation, which at first began to be preached unto them? Heb. 2. Though it be true, that there is tribulation and woe, to every one that doth evil, both to Jew and Gentile, and Christian, yet as many as sin without Law, shall perish without Law; and as many as have finned under the written Law, shall be judged by the Law: and so those that refuse the light of the Gospel, that discovers the only remedy, this is their condemnation: and a sorer judgement much more heavier than of Sodom and Gomorrah, or of those that sinned, and were punished under Moses and the Prophets. And that these depravers and contemners of the mysteries of Christ's Kingdom, dispensed by Gospel Ordinances, in order to the enlightening, quickening, and saving of sinners, shall assuredly feel, if the free peculiar grace of God, through the blood of Christ, prevent it not, in giving them repentance and remission of sins; who have merely out of their dark minds, through the malice of that old Serpent, fomented such blasphemies, against the glorious Kingdom and person of Jesus Christ, as Satan hath not had the boldness to suggest to the worst of men in former times that have been Christians, as very many of their own papers published abroad do witness, and which some both of learning and fidelity have taken the pains to give the world notice of. And the whole of this in hand, will witness them Impostors, and Apostates, that have departed from the Christian Doctrine of faith, and obedience, both for matter and manner, by denying the right Rule, and the true object, as the Rule reveals Christ Jesus the Redeemer of lost man, and the way and means appointed by Christ to convey the blessings of special grace, into the souls of men, unto eternal life, they have denied, and reproached, as heathenish observations, men's Traditions, etc. And besides their questioning the person, natures, offices of Christ, and so his Mediatorship in performing the work of our Redemption, by that one sacrifice of himself upon the Cross, making peace, without which person, natures, offices is not any thing yet done to the salvation of mankind; our faith is in vain, our worship in vain, and we must all die in our sins, and yet they tell us of a Christ, and a true light of the world, and of the blessings of the new Covenant, namely, the Law of the new Covenant in the heart, the free grace of God, that hath appeared unto all men, etc. and by all this they understand no more than the light in man's soul, which every one in the world hath, more or less, that is in the dark, dead, polluted state of corrupt nature: and this light they say, is the true light, and of the pure nature of God, that being loved, and heeded, leads out of darkness to the knowledge of God, to eternal life, though they have not the use of Scriptures; and this is the eternal Word, the everlasting Gospel, the Light which gave forth the Scriptures, and the Judge of the world, and the Kingdom of heaven within, and the Law of the new Covenant, Christ within, and I know not what, and that this Christ, this light, this Gospel, this Scripture within, this perfect law of the heart, may be the better heeded amongst people, they render the Scriptures a dead letter, the ordinances of worship but outward observations, which the kingdom of God is not in; and the Ministers they render more odious than a few words will express, though the office and function more honourable than any other calling amongst men; and then urge them to cease from all their own works, of hearing, praying, reading, etc. and from all that knowledge got from the letter, and carnal teachings of man's wisdom, as they call it, they bid them be dead to all these, and then they shall be in the way to be taught of God, and lead on to eternal life and perfection.  
All you that are Christians, and know any thing of the things of Christ's Kingdom, may run, and read that the very height of their attainments and perfections endeavoured after, is nothing else but downright Apostasy, putting darkness for light, and light for darkness, who out of a blind zeal from that very mistake forsake the Lord, and those helps and means himself hath appointed to lead men on in the ways of light and life; and choose their own delusions, until Satan captivate them at his pleasure, who hath suggesfed, and filled their hearts with all those abhorred lies, as you have seen, which fall down flat before the simplicity of truth, as the Scriptures teach, as Dagon before the Ark of God, as in some competent measure hath already been discovered. But to return to the text in hand, let us now examine things further. The substance of what I have writ, hath been to show how Christ is the light of the world, and by what ways and means he communicates the true light of spiritual life, to the saving of the souls of sinners; and without which ordinary ways and means himself hath designed to that end, as his words and holy Ordinances dispensed accordingly, not any can be said to be lightened by Christ, as the Text intends: and they must confess, it cannot be understood in a universal sense, that Christ lighteneth every man that ever was, is, and shall be in the world from the beginning to the end: for there is a great part of mankind that come into the world, and go out of it again, that never had so much as the use of reason, as Infants, and fools; nay, some never were lighted with the light of nature, as those that are born blind, and therefore reason doth force them to put in some limitation: why not that which I have contended for? seeing it is so much agreeing with the light of other Scriptures. The state of man in corrupt nature, yourselves confess, is darkness, which is the state of all the heathen, and unbelievers every where. And then again you say this light is from Christ, and is not common to man by nature, it is the great gift of God, his Grace that hath appeared unto all men, and teacheth all that are guided by it, as in your Answ. Tit. 2.12. Now say I, if it be such a light of Christ, that is not common to men by nature, but a gift of God's Grace that (in the Apostolical Churches) hath appeared to all men by the preaching of the Gospel, the word of God's Grace, as they quote, than it follows that themselves restrain the Text to the same limit and sense that I have cleared: for by this in Titus, they have explained what their sense is of the other; and this of Titus is spoken of the Doctrine of the Gospel, which by the grace of God was manifested in those times and places writ unto by the preaching of the Gospel, the rules and directions contained therein, so teacheth all men, every where, as in particular by his Epistle he had instructed them: as the particulars instanced in, is obvious, to any indifferent eye that reads the Epistle. And therefore against their wills, you see sometimes they will speak truth, though they intent not the truth, but a show of countenancing their error, because here they find the word All, which proves not a universality in that place, as themselves dream, even while they say this light is the gift of God, his grace to all universally, and yet say is not common to men by nature, for man by nature is darkness, and hath no light in him, etc. then it follows that by the gift of God's grace, which all men in the state of nature are enlightened withal, is common to all by gift, that are but in the state of nature; and wherein doth this differ from that which you say, that it is not common to men by nature? what is the nature of man in generation, but the gift of God, distinguished from the nature of all other sensitive living creatures? Is not the rational soul of man common to men by nature? and yet is God's created gift in common to all that by nature are born alive in the world; and what ever all have by gift, is of grace in a true sense. But what is this to the light of Christ, to enlighten and save the world, when this gift, as to the end of saving, is peculiarly limited and intended to them only that upon the discovery and tender of his person and merit, believe in him to eternal life, Joh. 3. And this discovery of his person and merit, knows no man, but by the only ministry of the word of Christ and the Apostles, as hath been proved. We usually understand what gift is common to all in the state of nature, that is a common gift in all by nature, not excluding the God of man's nature, from whom all good givings come to the Sons of men.  
But it remains still to prove that Christ is given for light and salvation in common to all universally, so that every one in the world may be saved by him that will, and that this light of Christ is nothing else but the writing of the Law of God in the heart, which the heathens in some measure all have, and doth show; amongst whom Christ is not so much as named, much lesse-known to eternal life: This is life eternal to know the true God, and Jesus Christ whom he hath sent.  
Doubtless, the Spirit of God in Scripture puts a difference between person, and person by nature, we that are Jews by nature, and not sinners of the Gentiles, etc. God's Covenant and promises to the Jews Nation, and their engaging to service, and worship, according to God's laws in writing, gives them peculiar advantage by nature, from the rest of the Gentile world they were separate from, by an external form of Religion, and profession of the true God, which I conceive holds still of the visible professing Church of Christ, that externally at least worship God in truth, as the writings of the Prophets and Apostles teach. And besides in the visible Church that have the same means, and Covenant of promise, and God nigh unto them, the distinguishing grace of God makes a difference. Many are outwardly thus called, and yet but few elect and chosen to salvation. Jacob and Esau in the Church by nature, and yet the distinguishing will and pleasure of God made them to differ, his free love to the one, and not to the other, before they had done either good or evil. Not in him that willeth, and runneth, but in God that shows mercy: man's diligence is his duty, but God's blessing to man's diligence is Gods free mercy: but now their opinion of a sufficiency of universal grace to all in Christ, that leads out of darkness to eternal life, as the Quakers do, as hath been showed by their own Papers under their hands, destroys Gods distinguishing will of his purpose and good pleasure manifesting his mercy and love to whom he will, because he will, and not to others: not only in respect of the end, but of the means subservient to the end: hence comes free will to be saved or damned: which these men cannot evade; for if every man in the world hath a sufficient light of Christ, to lead out of darkness to eternal life, if they will but heed it, etc. then it follows that all men may be saved that will; unless you say, that that condition of loving and heeding this sufficient light in man, is not in the power of man, but is the special grace of God, given to whom he will, upon choice; but you cannot say so but you will destroy your main principle, which is universal, and must be urged every way sufficient to eternal life and happiness, or else to what purpose is the pressing of this light to all, if all have not a power to improve it up to that very end of happiness. That there is such a light and power in all men, that shall leave them without excuse, and being improved to the utmost, shall not only mitigate the Torments of hell, but be a means of enjoying many blessings in this world, and the way and means of renewing, quickening grace where God gives his word and ordinances to any, is easily yielded by men of sober judgement; but to say as you, that all men in the world have a sufficient light in Christ, to lead them out of that corrupt dark state of nature, to eternal life, and have power in themselves thus to improve it, if they will. This text, Joh. 1.9. falls short of the proof, or any other Scripture whatever; and therefore to be rejected as a fancy of man's vain mind merely. And do but seriously consider what wicked errors this one principle of yours runs you upon, point blank to plain and evident Scriptures.  
First, you have in favour of this, fancied such a light in every one, that you sometimes call the light Christ the Law of the new Covenant, the counsel of God in the secret of the soul, that Spirit of Christ which convinceth the world of sin, and Christ the light of the Gentiles; all which as you apply them to every man in the world, have been confuted, and are most pernicious errors, which the Scriptures oppose.  
Secondly, hence you persuade all men to cease from all outward means of light, and only attend upon the light within, and to wave all outward worship in holy observances according to Scriptures, and only obey the commands of the light, and commands of Christ within, though inconfistent with the Scriptures never so much. For that which I call the word and ordinances, namely, the holy writings of the Prophets and Apostles, and the ordinances of holy Worship, which have their institution and foundation from the Spirit of God, speaking and moving what they writ; These things you say is but the letter, and traditions of men, as in the latter end of your answer to this fourth Question; besides your frequent reproaching these things in most of your papers that fly abroad; I have made some discovery already, and what means all this, but that you judge the light of Christ to all is sufficient alone to life eternal?  
Thirdly, hence it is that you have fancied a more spiritual Christ, than Christ that was made flesh by incarnation, who was truly God, and truly man in one person, and offered himself a sacrifice to God, to reconcile sinners to God, and preached peace to them that were near, and afar off, etc. Because this Christ, this person, this sacrifice, and the ends thereof, are not known nor heard of to all in the world; so that rather than you will put a limit to this Text, Joh. 1.9. which merely the strength of fancy hath taken up, you will invent another Christ, that will make the Text hold to every man, and that is no other than the rational soul of man corrupted, which indeed is called the candle of the Lord, but no where called the Lords Christ, in whom we have redemption through his blood, etc.  
Fourthly, hence you have fancied an universal free Grace of God to all men in the world equally alike, and a new Covenant to all men in the world; and this light is that Grace of God, and the blessing promised in the new Covenant, Heb. 8 and these universals cannot be without the other of universal redemption, though they say little of it, because that Christ they have in their fancy, was not capable of shedding blood for any such end. And why not a universal salvation as well? inasmuch the one as the other, but that men will not besaved, notwithstanding they are redeemed, and renewed with saving grace by virtue of Redemption, and the new Covenant. But do you think that this is all which the Scriptures teach, as touching Redemption by Christ, the free love and grace of God, bestowed on men, as they are blessings of the new and everlasting Covenant, which stands in remission of sins, and in the giving of his Spirit to renew, and sanctify and soften the carnal, old, hard, and rebellious heart of man? I say, doth all the mercy and grace of God through Christ amount to no more than so, as to depend upon the will of man, resisting, or not improving what God intends to their eternal happiness? If all men have new hearts, and the Spirit, and pardon of sin, by virtue of the new Covenant, what can hinder the salvation of all? Or what is it that makes this great difference between one man and another, if the Grace of God according to the new Covenant, makes all equal at first? What is it, or who hath made thee to differ from another man? I pray you answer, in whom doth the election obtain it, for that some believe, and others not? You talk of the children of light, unto whom saith is only given; but why should you make any restriction amongst men, if all have Christ in them, and have the Law of the new Covenant writ in their hearts, as a blessing thereof? What should hinder the salvation of all, that have this supernatural Grace? will the Lord condemn any that have the light and life of real grace, and forgiveness of sins by virtue of the new Covenant, which you apply to all in the world? If all that come into the world have a sufficiency of Grace, to lead out of darkness to eternal life, than what need hath any of converting regenerating Grace? Or what need any pray for the Grace of God, to convert and turn them to God, if they have it in themselves as they come into the world? Do you think, or can you believe that those promises of giving God's Spirit, a new heart, and of putting his fear, and writing his laws, and circumcising the hearts of the Fathers and children, to love the Lord with all their hearts, and sending his Son to bless his people, in turning them from their iniquities, and to give them repentance and remission of fins, is performed to all in the world?  
I pray you consider, and do not wilfully forsake your own mercies, in the resisting of that truth which by this time you cannot but confess in the secret of your souls, and stand convinced in yourselves, that your foundation is merely the mud and sand of a deluded fancy: See what absurdities you plunge yourselves into, besides the denying of the Scriptures for a perfect Rule of faith and obedience, and all other means of working Grace that God hath appointed to that end. And in your denying the Authority of Scriptures for a Rule, you have weakened the seeming strength of this Text, for if it be not a Rule of faith at all, than not in this particular thing; and than what remains to colour over your main principle, save only your private fancies, under the pretence of the Spirit that gave forth the Scriptures, as if the same Spirit would cross and contradict itself so notoriously as you have seen: and thus by laying another foundation, besides what the Apostles preached and practised in the Christian Churches of Christ, hath runned you out of all truth, which the Scriptures teach, and which the Saints in all ages since have professed and witnessed with their dearest blood.  
I confess the Church of God hath been troubled with men of perverse minds, that have forsaken the truth, and fomented many of the same erroneous opinions that you centre in, as universal Redemption, universal grace, freewill, justification by works, falling finally from grace, yet the Authors of these errors use to be more sober and rational in their inferences and practices concluded hence, than you of this Generation, they still urged the use of all out ward helps and advantages, as to Christian practice, both to God and man, according to the rule of the word; they professed the word for the rule, though upon mistake they were forced to pervert it; the opinions being so point-blank against the evident light of Scriptures, as hath been made to appear by able pens, in all times and places against them. But the improvement of the same things as touching yourselves, is most desperate and Diabolical; talk of a sufficient light and grace in all, to be saved, and then discourage from the use of Scriptures, ministry, ordinances of Religious Worship, etc. bid people mind the light, while they do what they can to put it out, even that which they have received by the blessing of the Lord, in the use of Christian education according to Scriptures, as if all that any man receives from the Lord, in the use of those means himself hath undoubtedly appointed and commanded, were inconsistent to the light within, when all impressions of the light of Conscience, as it is Divine, is attained by the blessing of the Lord, in the use of the Scriptures, and Scripture ministry, as hath been spoke to. Then to make this light in all, Christ the eternal word, the Law of the new Covenant, the Spirit of God, which was promised to be sent, to convince the world of sin, etc. Who ever fancied such prodigious blasphemies before now, which your papers stink of? You have questioned the light of Scriptures, the light of Christ's person, and ministry, and Authority, you have questioned whether there were a written word of God, a person, natures, and offices of Christ, and have upon the matter made that little spark of the light of reason, corrupted, which is in mere heathens, the light of Christ, who according to promise, is called the light of the Gentiles, as if that light, which is in all that know not God, nor ever heard of Jesus Christ, what he is, and what he did, was the fulfilling of those promises and prophosies. What use is there of such promises and prophecies that all in the world have had the performance of from the beginning of the world? but the holy Apostles understood those promises fufilled only to those Gentiles that were enlightened by Christ's word, to believe in his name, and to submit to his Laws revealed; such Gentiles only were built upon the Prophets and Apostles, Christ the chief cornerstone, all others were without Christ, Aliens from the Commonwealth of God's Israel, strangers from the Covenant of promise, and without hope, and without God in the world. These things are so plain, and have been so cleared against you, that you will be left without all excuse, if you resist such evident light; and be ashamed ever to talk of Scripture more, if your Consciences be past feeling, that you can oppose the light and Authority of Scripture without fear. The truth is, you are so intoxicated with this notion of Christ lightning all immediately, and so bewitched in your minds, touching the manner of working it, that you prefer the light common to all in the world, and the discoveries thereof to eternal happiness, before all the light of Christ, which by his Spirit he hath discovered unto any, by the writings of the Prophets and Apostles. But without any doubt, all this is, because you have no light in you.  
I have gone beyond my intended bounds, though I have not done my intended work, which was, to go through all your Answers to my ten Questions; but for want of my Papers, which you detain from me against your promise, and that civility I presumed upon, in you when I sent them, without keeping a Copy by me, as I told you. And indeed, fearing that I shall be too tedious to the Reader, and to my own occasions, I have thought good to publish these, as judging them necessary, not only to forewarn you to fly from the wrath which is to come, but also to admonish my friends more timely, and to inform those of weaker judgements, to prevent their running into these damnable heresies; while yourselves some of you, are compassing the earth, to make Proselytes, and to seduce them into these snares of Hell below.  
And because I know delusion is very strong, when it is inflicted in judgement, for former coldness, out of which I fear your obstinacy in that Gulf of Apostasy that you are involved in, will rather prompt you to defend and excuse, or deny what I have charged you with (and endeavoured to convict you of) Therefore though out of the same Spirit you writ to me before, you be moved to the same envy, malice, lying, censures, rail, judge, in your return, as I see you want not for impudence to face out any thing, to asperse and make odious those that are fare better than myself: yet I know that my record is on high, that out of the integrity of my heart, and measure of light received I have writ what I have published; and am resolved to be more vile, sith it is for God, and the salvation of poor souls entangled under this dark temptation, presented under the specious pretences of the Ministers of Christ. What civility or Christianity can I or any expect from those that have denied the holy Scriptures as to that end they were intended, and reproached the ordinances and Institutions of the Lord Jesus, that Scriptures teach, under the notions of heathenish worship, and traditions of men, outward observations, inconsistent with the kingdom of God? which reproaches reflect upon the Author and Inspirer of Scripture appointments, which is the spirit of God; and to be reproached by those that are the reproachers of God and his worship, while I am defending him to my power, will be my Crown and honour, when confusion and shame shall stop the mouths of his malicious enemies.    
FINIS.   

ERRATA.  
These few amongst other Erratas are to be amended by the Reader.  
PAg. 6. l. 5. for our, r. your. p 7. l. 31. for lord, r. word. p. 10. l. 35. for yet, r. that. p. 15. l. 14. for god, r. Good. p. 20. l. 12. put the stop after within. p. 32. l. 33. for are, r. am. lb. l. 38. for when, r. where. p. 33. in the margin for Jam. r. Jer. p. 45. for Act. 9 r. 4.   

Books written by the Author, and are to be sold by Thomas Williams at the Bible in Little-Britain, London, and William Tompson at harbour in Leicester-shire.  
THE Bar to free Admission to the Lords Supper, removed: Or, a Vindication of Mr. Humphreys Free Admission to the Sacrament of the Lords Supper. 8.  
To receive the Lords Supper, the Actual Right and Duty of all Church-Members of years not Excommunicate. Made good against Mr. Collins his Exceptions against The Bar Removed. large 8.  
FINIS.   

A Postscript.  
BReaking off abruptly for fear of swelling too big, I was forced to omit some special things that I should have been glad to have spoken unto, amongst others, that the next Questions would have led me unto; I have thought good to give a further hint as touching that which I conceive is a main principle of these men's deceiving themselves and others. They seem first to debase man as man, and say he is altogether a dark, dead, polluted thing, the child of wrath: and his best actings as man, are but as a menstruous cloth. But then they advance the same man in general, by affirming that every man is lighted by the Spirit of Christ that convinceth of sin. And this they would have to be free Grace, and that promised Spirit which should convince the world of sin, of righteousness, and of judgement, and whosoever minds and believes it, shall by this grace and spirit, come out of darkness to eternal life.  
But to discover so great a mistake, we must know, That it is true, that all men in the world have some light by nature, more or less, that convinceth of sin; for it is said, that the Gentiles do by nature the things contained in the Law, and are a Law unto themselves, their thoughts accusing or excusing one another, Rom. 2.14. Mark, the Apostle doth not say, that the Gentiles, by the Spirit of Christ, and free grace enlightening them, do the things contained in the Law, but they do those things of the Law by nature, and they are a law to themselves. The Spirit of God is not a Law to themselves; because that is distinct from man, and giveth Laws to man, as he did the written Law to his people, but this is another distinct thing, they are a Law to themselves. Man since the fall hath not lost his reason; but that Divine rectitude and perfection thereof, that made him conformable to the will of God unto life: there is a spark of reason and immortality in the soul of man still, which rational soul, though it be depraved of what it was, and now is subject to error and vanity, that not any can be saved by following that light only: yet it is such a light, as it is called the Candle of the Lord, Prov. 20.27. and directs men to do the things contained in the Law. And this is witnessed by most people and nations upon the earth. That reason which they have by nature directs them to make laws to preserve humane societies, and the Common-weal of the whole, and hence punish Theft, Murder, Whoredom, Drunkenness, Perjury, etc. and encourage to moral Virtues: which things are contained in the Law of God, and yet they know nothing of Jesus Christ, nor of any other things which accompany salvation.  
Besides as men are under greater advantages of light in respect of the outward means, as the Scripture, Ministry, Education, Examples: so also in respect of the more common workings of the Spirit enlightening and convincing some, man by nature knows more, and doth more the things contained in the Law and Gospel too. The very principle of Reason and Conscience urgeth every one to do the Good, and to shun the Evil: What man of ingenuity can withstand the strength of reason, but yields his assent; though not able to bring up himself to the practice of what himself allows, with sincerity, till renewed by the Spirit of Grace? The spirit of man knows the things in man, and hath that inspection and reflection in man from the understanding faculty, that it knoweth its own motions, intentions and actions, whether good or evil, according to its light: and accordingly Conscience God's Deputy, greater than a thousand witnesses, either condemns or excuseth. And I judge that all men have this in some measure, until through custom in sin, and withstanding this light, and Gods just Judgement concurring: they be given up to a seared conscience, past feeling, as is said of some.  
But now for these people to run up and down to teach men that this which is but the light of Reason improved by the help of ordinary means and workings, is the Spirit of Christ, and the free Grace of God, that brings salvation, is such a pernicious Diabolical dream, that never came into the head of any till now, I think.  
That man's soul is a created substance given of God, from whom are all things, is true, but that this spirit of man which is called the candle of the Lord, is God's Spirit that was promised to convince the world of unbelief, and of the necessity of righteousness by Christ, victory over sin, Satan, and hell (as that of John intends) and leads out of darkness into eternal life, is a most blasphemous error. What though they will not say that the soul of man is the Spirit of Christ promised to convince of sin, under that notion and expression? yet upon the matter they say the same, when out of desperate mistake, they make that to be the immediate light and power of the Spirit of Christ, which in deed and truth is but the rational soul of man in all, by nature, or acquired in the use of ordinary means and workings.  
And thus you see while they are debasing man below what he is by nature, they are advancing him above what he is at the same time by nature; they endow him with the Spirit of God and the gifts of free Grace to lead all men out of darkness to eternal life: hence they Deify that which is the gift of nature, and make all men their own Saviour's; hence they make the differencing act between good and bad, the saved and damned, to be man's self, under dark impotent nature corrupted; hence they slight the Death of Christ, and say, as one to me, that sinners have no benefit by that Blood of Christ that was shed at Jerusalem, for that was the blood of man: and it is the Blood of God that man hath benefit by: not that God is capable of shedding blood; but this is a figurative speech setting forth the Spirit of God that convinceth the world of sin. It being asked, To what end did Jesus Christ come into the world and so to suffer? his Answer was, To put an end to the Cereremonies: and that was all that he would yield, although he is a man of considerable abilities; so strong is the delusion. Hence they comprehend all men under the grace of the New Testament, and make no difference between the visible professing Church, and the Pagan world; all may be saved alike if they will. Hence they cast off all outward means; Ordinances, forms of Religious Worship: and bid hearken to the spirit within, etc. as if all things God in his Word hath appointed were always superfluous and in vain. They throw away God's Election, special redemption, the Saints perseverance. They will have men to have the Spirit of Christ and the free Grace of the Covenant, and yet be none of his: Just contrary to plain Scriptures, Rom 8. But I must not enlarge, let them tell us how they will escape these Rocks. Let them tell us what difference they make between the convictions of the Spirit in the unregenerate Pagan (or Christian) and those that are regenerate; and how the Spirit is in the Infidel, and how in the true believer; and where any that are accounted for light in the Lord, are under darkness too: and where are any in an Infidel state, called light in the Lord. Prove all things, and the Lord direct to that right understanding of truth best pleasing to himself and our good. Farewell.