YALE UNIVERSITY
LIBRARY

THE

AND HIS

DIVINE TESTIMONY STATED AND VINDICATED,
BT
WILLIAM PEJ^J^ if GEORGE WHITEHEAD.
I'O WHICH ABE FREFIXXS
THE FOLLOWING TREATISES,
By the same Writers, viz.

CHRIST WITHIN;

THE
SANDY FOUNDATION SHAKEN
AND
INNOCENCY WITH HER OPEN FACE.

PHIL.aDELPHM ¦
PRINTED AND SOLD BY JOSEPH RAKESTllAW,
No. 256, North Third Street.
1834.

ADVERTISEMENT.

THE Works of William Penn were collected and published in
the year 1726, a few years after the decease of the author, in two
large folio volumes. Some time after, a selection was made and
published in one very large volume, folio ; and in the year 1782
his Select Works were reprinted in London, in five volumes, octavo.
These being out of print, the Meeting for Sufferings in London, in
the 4th Month, 1820, encouraged a new edition. But so large a
selection being too costly for general circulation, it has been thought
that a benefit would arise from the publication in a separate form,
of the three following excel leut treatises: — his " Sandy Foundation
Shaken," " Innocency with her Open Face," and'" The Christian
Quaker, and his Divine Testimony Stated and Vindicated." They
have always been printed with what are called his Select Works,
and classed among his most approved writings. And as the second
part of the " Christian Quaker," written by George Whitehead,
and originally published in connexion with the first part by William
Penn, had become extremely scarce, it was thought that its repub
lication would be both interesting and useful. A little tract, by
the same writer, entitled " The Light and Life of Christ within,"
has also been inserted. The collection, it is believed, will be found
to contain much valuable information on most of the cardinal doc
trines of Friends. The difterent treatises follow, in the volume, in
the order of time in which they were written.

CONTENTS.

PAOE
THE LIGHT ANO LIFE OF CHRIST WITHDST,  1
Tesrimony concerning George Whitehead, ....---61
THE SANDY FOUNDATION SHAKEN, .----.. 6S
INNOCENCY WITH HER OPEN FACE,  93
THE CHRISTIAN QUAKER, in two parts. Part I. by Williara Penn, - 103
A Discourse ofthe General Rale of Fuith and Practice, and jadge of
Controversy, .._. ....... 224
THE CHRISTIAN QUAKER, Part II. by George Whitehead, . . -251
Lux Exorta Est : or the Light sprung up, &e. •.-.... 319
The Angry Anabaptist proved Babylonish, ....... 345
The Presbyter's Antidote Tried, &c. ........ 335
An Appendix to ditto, .......... 443
The Answer to Thomas Hicks and his brethren, concerning the Resurrection, - 50$
A Serious Reflection upon sorae of William Burnet's chief arguments,
about the Resurrection of the s^rae flesh, ....... 524
The Kciurrectitm, future glory, and felicity of the Saints, ..... 531
Thomas Vincent's Illustrations of the Resurrection, ...... 544
Something for the Spirituality of the Resurrection, touching the nature
ef the body of Christ, ......... . 551

THE OP
CHRIST WITHIN,
AND
THE EXTENT AND EFFICACY THEREOF
DEMONSTRATED. AND THE
QUAKERS' TBIXCIPLES JVSTtFlEB
BY THE SCIUPTUKES OF TRUTH, THE DOCTRINE OF CHRIST AND
HIS APOSTLES,
From tbe false and blasphemous constructions put upon them
by WiLiiiAM BuKiTET, in his book, stiled, The Capital Priiici'
pies of the people called Quakers—'
DEKEIIl THX REST OF 'tBE BAPTISTS tHAT OWJT BDI MAT SEE BIS

Antichristian spi-rit and doc
trines — detected,
Doctrinal and self-contradic
tions—compared,

Ignorance and Errors — dis--
covered,
Envy and Feignedness-^rc'
proved.

Bt A SEKVAHT OF CBBIST,
GEORGE WHITEHEAD.

Professing then^selves to be wise, they became fools. Rctm. i. 33.

London — Printed in the tear 1668.
PHILADELPHIA— REPRINTED BY JOSEPH BAKESTKAW,
XO. 256, NOKTU TBIBD STBSXT.
1823.

PREFACE.

I SHOULD very virillingly have forborne to appear thus publicly in
such controversies at this time, if the truth might have been other
wise cleared ; for I have a life in peace more than in contests, and a
tender respect to the more conscientious of all sorts professing reli
gion, that have a tenderness and sincerity in them; but I am necessi
tated thus to appear, because of the hardness and perversness of some
Baptists, and their publicly reproaching aud scandalizing the truth
professed by ns called Quakers, both in words, preaching and print,
and their clamouring up and down the country against us, both in
Buckinghamshire, Surrey, Sussex, and other parts ; in which thing
Matthew Caffin, their great agent and contender, and William Burnet,
of Chertsey, are chiefly concerned against us ; whereby they have to
their power, supplied the persecut^or's place, now in this little time of
liberty, like persons implacable, envying our liberty and prosperity.,,
William Burnet's personal reflections in his book against some
araongst us, which he has gathered from reports, as the former per
secuting priests were wont to do, I could more easily have passed by,
than his wronging, perverting and opposing the truth of our princi
ples, though several of his reflections are false and slanderous, for
that any particular fall or failings of persons cannot rationally be
alleged to destroy principles fallen from. But considering the divisions
that are amongst Baptists, even the leaders, as to their principles, it
might have been some stop to William Burnet's outrage in this matter,
and they should have agreed among themselves before they had thus
appeared against us ; some being for a particular election of persons,
and both denying saving grace to be free to all, and Christ's dying
for all ; others being for Christ's death for all, and general redemp
tion ; and some pleading for free-will. Several of their teachers,
and some hearers, are for, and observe the Seventh-day-Sabbath
imposed on the Jews, and have preached, written and printed for the
imposing of it on Christians ; many others of them are against it.
And why does not our opposer plead for his water-baptism and Se
venth-day-Sabbath, here a^^ainst us ? But therein he would not be
popular enough. Many aflirm Christ to have done and completed all
for man on the cross without; but some, that the ofi'ering was not
completed, nor the type under the Law fully answered, until he was
entered into Heaven, or the Holy Place. Many of them are for pay
ing priests tythes, rather than suffer ; others have written against it as
Anti-christian ,• and yet few stand out of it. Some of their teachers

IV PREFACE.
have contended and printed for taking the oath— several gratifying
the persecutors, and swearing themselves out of prison, by which
others have suffered the more : which hath been a grief to some who
were more conscientious ; many of them running into holes and cor
ners, not daring to meet publicly if but a little storm break forth. And
has not William Burnet heard how Thomas Tillam (their great Seventh-
day-Sabbath man) and his fellow-prisoner, deceitfully made escape
out of Ipswich prison, which was no small blot upon them ? And
have not some of them gotten into the priests' places, pulpits, preach
ed for hire, tythes, &c. as Tombs and others, when permitted ? As
also two of their eminent leaders, viz. Robert Everard, and Jo. Atta-
way, of Brantree, in Essex, turned Papists, and become great con
tenders for the church of Rome. These things I mention, as having
been most obvious and public — besides gross coriuptions both as to
principle and practice, might be further manifest against some of their
chieftains, which at present I shall forbear to mention here.
And now though this William Burnet hath shown his envious and
persecuting spirit, which has put forth its sting against us, we do in
the elect seed tread upon its head, and are not pierced thereby. And
that spirit shall be crushed, and the elect shall reign over it in the power
of Christ; and I have as much satisfaction in appearing against the per
secuting spirit in William Burnet, as against it in other open opposers
and persecutors ; for what could we reasonably expect from him and
such as he is, if they had power, but they would be as great perse
cutors as any that we have suffered under, whilst they show such
enmity and iniplacableness atthis time of day against us. And whereas
William Burnet in his epistle says, " he shall leave it, the cause is
God's, and whatever reproach he undergoes therein, he hopes he shall
quietly bear, &c." ; by which he seems as if he would be quiet now
when he has done his worst against us. But it is probable he would
have had more quietness and peace if he had never appeared thus
against the upright, as he has done in his confused book. Now,
reader, take a view of some of his doctrines and apparent contradic
tions hereafter, whereby he has given a deadly blow to his own
pause, which is proved none of God's,

WILLIAM BURNET'S CONTRADICTIONS.

HERE are several of William Burnet's contradictions, col*
lected in his own words, out of his book, and compared, as fol
lows :
WiUiam Burnet, in page 3 of his book, says : " Paul preached
a Christ made of a woman, and not a Christ in them that God
will redeem the world by."
But in contradiction he says; " I do not deny that the fruits
and effects of our justification doth shew itself both within and
without." Page 4. " Paul's knowledge of sin caine by the Law, and not
by the Light within."
Contradiction. " The grace of God received, and the love of
Christ revealed in the work of regeneration, doth principle the
heart with an enmity to sin, and the grace received in the work
of reconciliation begets a hatred to it, so that it is from the prin
ciple within."
Page 5. " I would not give any one ground of jealousy that I
should judge that our obedience is any cause either of our justifi
cation or sanctification." And page 10. '< The spirit in man,
and obedience to that spirit, is not the cause of man's union with
God." But in contradiction, page 35. <'We are sealed by an obe
dience to the Gospel." And page 8. " The Spirit is alive be
cause of righteousness."
'< Paul's knowledge of sin came by the Lavv, not the Light
within." Contradiction, p 8. '•' That Light is in every man that doth
convince of sin, the commandment being accompanied with the
Spirit." Page 9. " There is a time when every man while unregene-
rated, the best of saints were in darkness ; to what then shall
such turn within for Light, that have there nothing but dark
ness — without any Light in them ? They have no Light in them —
they have none in them, &c."
But in positive contradiction, p. 8. "I shall show what that
Light is in every man that doth convince of sin." P. 16. «' That
Light is in every man that doth convince and reprove him for
sin, or that a wicked man upon sins committing, receives checks
from the Law written in the heart in creation, is the principal
ground of conscience conviction — man being made every way
capable of doing the will of his Maker, having the counsel or
law of God in his heart — he did not wholly lose his creation-
light, for there was still a knowledge left in man of God."

Pages 16, 17, 18, 19, "That Light in every man is the Light
of nature, is conscience, is an uncertain guide — How sad will it
be for that soul that gives up himself to follow it !"
But in plain contradiction, pages 10, 16, 17. " Christ as he
was the Word with God, so he was the Light of the world, and
lighteth every man that cometh into the world — The Spirit that
God bath placed in man is called the candle of the Lord, the
Spirit of understanding ;— Every man by Nature having the
Law placed in his heart, to wit, the ten commandments, in the
substance or body of them — The very heathen that never had the
Gospel preaehed unto them, do witness to this truth."
Page 31. « Oh how do these hell-hatched errors that have been
fomented by Satan, and twisted into the hearts of these poor and
ever-to-be pitied creatures !"
Contradiction, p. 28. " I do much wonder where that word or
doctrine was coined, that they so often teach and exhort, that is,
totum to the Light within." Observation. That doctrine then
may be founded in Heaven for ought he knows.
Pages 19, 20, 21. " The Scripture is man's rule to walk by—
the rule of the Gospel, and compass to rule and steer by — not by
the Light within."
Contradiction. "The Spirit doth principle a saint for his
duty — the Spirit doth principle and fit a man for his work, both
in praying, hearing, and obedience," And page 21 : *« The re
ception of the Spirit is the only means to put a man into a capacity
for, and give him right to obedience: nothing gives a soul right to
Gospel ordinances, but the gift of Christ to us, and his being re
vealed in us by his Spirit."
Page 21. " The Scriptures ought to be a rule and weapon, to
be made use of at all times in defence against Satan ; our dear
Lord was filled with the Spirit, yet he had an eye in all his obe
dience to the Scriptures."
Contradictions, page 22. "The letter itself, as it is written
with ink on paper, is dead : but the matter therein is spiritual
and powerful, when carried home by the Spirit to the heart."
Page 24). " All the Prophets' actions recorded are not all for our
example." Page 34. "Christ as he was the Word, which was God, was
mot a Saviour, but as he vvas to be the offspring of man." Page
35. " As he was the Word — as he vvas God he could not save
man ; for God was the offended, and it was impossible for the
offended to acquit the guilty."
Contradictions, page 34. " The Scripture giveth this charac
ter of Christ, that he should be called Immanuel, Mat. i. 23.
that is tn say, God with us, and in Isa. ix. 6. he is called the
Mighty God ; John. i. 1. he is called the Word — and in this
sense is said to come down from Heaven — for as he from the days

of eternity was with the Father, he most properly derived that
title of being the Son of God." Heb. vii. 3. 1 John iii. 8. —
Page 35. «' God hath designed that redemption should be pur
chased by the Son of God."
Observe. In 1 John iii. 8. it is said, the Son of God was mani
fested that he might destroy the works of the Devil ; and is not
this to salvation ? and Christ says, the Son can do nothing of him
self but what he seeth the Father do ; and the Father that dwell
eth in him he doth the works, John v. 19. and xiv. 10. and that
God is Saviour, and none besides him. Isa. xliii. 11. and xiv. 4.
Hos. xiii. 4. So what less is it than blasphemy, to say God could
not save ?
Page 35. «' God by his own blood purchased to hiraself a
Church." Acts xx. 28. But in contradiction to the Apostle
herein, William Burnet says : " God hath neither blood, nor suf
fered." Page 35. " Where it is said, no man hath been in Heaven,
but the Son of Man that came down from Heaven." But in con
tradiction to Christ, William Burnet says : " Christ's ascribing
that to the Godhead, that properly refers to the Manhood, is a
stumbling stone.''
William Burnet, in his 39th page, says : " This is a gross
mistake, to wit, that the blood that cleanseth from sin, is the life
of Christ."
Contradiction, page 40. " Christ is the purchaser, and the
price his life."
Page 42. " The blood shed upon the Cross, the Material
blood, meritorious to salvation, sprinkles the consciences, —
sanctifieth us, pages 38, 39. Justifies, page 42. Redeems, &c."
But in contradiction, page 40, " That blood shed is not in
being — "
But he compares it to a price lost, &c.
Observe here a two-fold stress is laid upon that blood. 1. Merit
to salvation. 2. Work to sanctification. And so he bath set it
up above God : for '< God could not save," he says, and *• yet it
is not in being." Gross absurdity ! Whereas sanctification being
a real inward work, that is certainly in being which effects it.
Page 24. William Burnet tells of "looking to Jerusalem, to
Jesus Christ, as he was there crucified, or to that blood that
was there shed for justification." Contradiction, pages 27 and 33.
"That Christ that restoreth man^loss, is both to be sought and
found in Heaven, viz. above the stars and firmament,"
But in contradiction to both, page 21. " The reception of ths
Spirit the only means — The gift of Christ to us, and his being
revealed in us by his Spirit." Observ. Then Christ and hi«
Life is nearer than either Jerusalem, or above the clouds, though
he ascended far above all Heavens.

WILLIAM BURNET'S FALSE ASPERSIONS.

HERE follows some of William Burnet's aspersions, false
hoods and slanders, cast upon the Quakers, which are rejected
and returned to that envious spirit from whence they came.
As first, in his epistle, whieh hath reiatipn to his dark confu
sed bundle, which is void of both spirit, life and light. After he
pretends great respect to many of us for our honest lives, whose
meaning he judges good ; yet he falsely says, "they are ensnar
ed by their teachers, whose hearts Satan hath greatly deceived j"
which is also false and incongruous. And,
It is false " that our teachers study twenty shuffles rather than
discover their principles when closely beset."
It is false, and a slander, that " there is none more unwilling
to come to the Light to be proved, than we."
It is false that " the Quakers slight Scriptures."
It is a I J ing story, page 23, that " the last summer the Qua
kers at London were startled, and went from one to another to
ask counsel to know what to do, upon one's coming out of the
country and telling that the remaining part of the city should be
burnt, and that the fire should begin the next day, &e." Whereas
there was no such thing, or occasion given, by any Quaker —
But I am informed that a distempered bad man (no Quaker, nor
yet out of the country) and two women, who were so far from
being Quakers, that they were wont to oppose us, and rail
against us openly, did declare of the destruction of the remain
ing part shortly, and thereupon the women left the city.
And that young Bolton the goldsmith should look like ashes for
fear. — This has come from some false tale-bearer like himself.
And as for the story he says he was told, of one of our teachers,
by R. Cox, " about his false prediction of being taken at a meet
ing in Middlesex," why did he not name this pretended teacher ?
If he had, we should have appeared the more to be clear of this ;
however the person intended is not one of our teachers, neither
Was he ever much owned amongst us.
It is false, that "the Quakers raised and blew about that re
port, that the Baptists were played away with fiddlers from a
dispute in Chertsey ; and that it was so reported from one Ball
in Amersham Parish," is also false ; and he denies that ever he
reported it, but only asked the question of one of Amersham con
cerning the report; and he of whom he asked the question,.
clears him in this particular.
It is false, that « the Quakers' Christ is not God's Christ, of
that they deny the man Christy or the Christ that is in the Heaf-

9
vens." Did not William Burnet learn this distinction of the
Quakers' Christ from Matthew Caffin ?
It is false, that " we uncrown the Lord, or put the honour due
to Christ to a Light of Nature." And,
It is a slander, that " our principles are poisonous."
It is false, that " we hold Christ fulfilled not any type or part
of the Law, by his suffering on the cross  ."
A malicious slander, that << our principles are hell-hatched
errors, fomented by Satan."
A slander also, that << we trample under foot the blood of the
Covenant, and make the offering of the cross a mere fiction of
the brain ;" for we have a reverent esteem of both. Also we do
not deny the resurrection, as falsely we are accused. There are
many more falsehoods in his book, which are too tedious to re
peat ; but the falseness of these charges against us, will more
appear in the sequel.

B

" THE LIGHT OF CHRIST WITHIN,
AJ^D ITS SUFFICIEJVCF.

THE Light within which we the suffering, despised people
of God called Quakers, do bear witness to, is that principle of
life and righteousness in man, to which the Scriptures of truth
do amply testify. And it has proved as a burthensome stone to
all such empty and carnal professors pf the times as have set
themselves against it, and opposed it ; and many have been con
founded and broken to pieces by it, who have made war with it ;
for it is the Light of Christ, that comes from the eternal Word,
that we own and testify of; and that life that was in Him was
the Light of man. And this yve do own and confess to, as a fun
damental principle ofour faith, and the binding, uniting princi
ple, or the thing upon which all the rest hang, and even this
Light within, as William Burnet the Baptist says, who has un
dertaken to discover and overthrow this principle, as held by the
Quakers, which is a task too hard for him, and that which noue
of his brethren, nor others far wiser than himself, could ever do.
But herein his ignorance of the true Christ and his Light in
man, and his gross errors and contradictions, as also his peevish
ness and envy against an innocent people, to render them odious,
will evidently appear to the impartial and unbiassed reader. —
And now our principle of the Light within being true, the rest
most needs be true that depend upon it, and this will be proved
and appear in the following answer to this our antagonist, who
often has in scorn and derision against our principle of the
Light within, called it the Quakers' Christ— whereas it is the
Light of the true Christ, and no other, that we own and profess.
And first, he accuses George Fox the younger, for being the
mouth of his Saviour, or his representative, in his first and se
cond page, in these words, viz. " You have in your imaginations
put me afar off, and will not own me the Light, the Life in you 
because my appearance is and hath been to make manifest sin
and evil, and to check and reprove for it, and to call you out of
it ;— I the Light will overturn kingdoms, nations, and gathered
churches, which will not own me the Light in them, to guide
and lead them— I will make you know that I the Light, which
lighteth every man that cometh into the world, that all through
me should believe, am the true eternal God." Thus far George
Fox. Now William Burnet bids George give him leave to tell
him " he is not bound to believe vshat he has written, either to

11
eome from God, or to be agreeable to the Word or will of God;
but the contrary, a mere delusion of Satan, and a stratagem of
the enemy of mankind, fomented to draw away the hearts of the
simple from the simplicity of the Gospel ; for this is a Gospel
that neither the Prophets, nor the Apostles, nor Christ ever
preached, and a pathway they were strangers to."
In reply to wiiich, 1 shall take leave to tell William Burnet
that his unbelief touching the Light within, and his charge of
mere delusion of Satan, against what is written for it before, is
no ground for us to believe him, nor any reason or proof to con
fute us, or our principle of the Light within, but also a wrong to
the Prophets, Apostles, and Christ, to say they never preached
it, or that it is a pathway they were strangers to ; for darkness
was not their way. And George Fox has truly represented and
testified to the Light and Life in men, which is Christ's Light
and Life ; and that this true Light lighteth every man that
cometh into the world. This is Scripture language (John i. 4. 9.)
which is so ignorantly opposed and cavilled at by an unbeliever.
And this Life, which is the Light of men, or Light of Christ
in every raan, doth truly represent and manifest Christ the
giver of it, (and he speaks anil operates by it), to them that be
lieve in it, as he exhorted ; in this they receive him, and so
power to become the sons of God. But then, instead of a proof
further to confute us, William Burnet gives us a challenge in
these words : " I would challenge any one of thera to show me
that text in Scripture where any of God's worthies directed peo
ple to turn to a Light within, and obey the Light within, to ex
pect salvation. This is altogether contrary to the doctrine of
Christ and his Apostles. John exhorts his followers to believe
in him that should come after him, and not a Clirist that should
come into them. The Apostle preached Christ to the Jews,
- whom they by wicked hands had crucified and slain. Paul
preached a Clirist made of a woman, and not a Christ in them,
that God will redeem the world by."
Reply. Because this our opposer is so ignorant of the Scrip
tures, and of the Light and power of God which saves, I may
answer his challenge, and inform him, that the tendency and
drift of all the preaching and directions of the holy men of God,
Christ and the Apostles, was to turn people from darkness to
the Light, to the knowledge of God and Christ; which is spiri
tual, and therefore inwardly and spiritually to be received and
revealed : for that which may be known of God, who is Light,
is manifest within. Rom. i. And Paul said, God who command
ed the Light to shine outof darkness, hath shined in our hearts,
to give the Light of the knowledge of the glory of God in the
face of Jesus Christ. 2 Cor. iv. And Christ exhorted to believe

12
in the Light, that they might be the children of the Light. And
was not that in them which did beget them to God, and bring
them to be his children ? And did not Christ say. He that is
with you shall be in you ? and 1 in them and they in me. John xvii.
And this appearance without in the flesh, and coming after John
Baptist, and being slain by wicked hands, as touching the
flesh, does not destroy nor make void the doctrine of his spiritual
appearanc'e in his people, no mor? than his coming after John did
his being before him in Spirit ; for John said. He that cometh
after me is preferred before me, for he was before me : mark,
he was before John, (1 John i. 13.) though not in the flesh, or
body in whieh he was crucified ; but being quickened by the
Spirit, thereby he went and preached unto the spirits in prison.
And was not this preaching spiritual, and directed to the Spirit,
Life, and Light within, which opened the eyes of the under
standing to see the power of God in Christ the Light, even the
same power that raised up Jesus ? And was not the Word within
a Light which both Moses and the Apostles directed to, and the
spirit or anointing within to teach, lead into all truth, and save
from sin and death, which has reigned in people ? And what is
redemption but a freeing from the servitude of sin ? and it is
fulfilled in every true believer by Christ, who is the power of
God, who is made unto us wisdom, righteousness, sanctification
and redemption ; and all these are inwardly experienced by
such as know that God bath wrought all their works in them.
And therefore for William Burnet to deny a Christ in them
to redeem, is his gross error and ignorance, and contradiction to
the Apostle's doctrine ; as also how apparently does he contra
dict himself, when he grants that the fruits and effects of our
justification doth show itself within and without. And surely
then the cause thereof must be known within — Christ within — the
Spirit that sanotifies and justifies within — God who works all our.
works in us, (Isa. xxvi. 12) dwells in his people. 2 Cor. vi.
Now if Christ is to be known within, then that which reveals
him, and may be known of God, is within ; there must be an
eye, or else no seeing ; and if it be blind or veiled, it must be
opened by that which makes manifest things that are reproved,
which is Light. But now as to Christ's being in every man,
(page 4,) that is not our aflSrmation nor words, but that there ia
a Light of Christ in every man, even in the rebellious, to leave
them without excuse. And what T. Tayler has said in that
case, is true, and will stand over the head of this our ignorant
opposer, who has carped at this expression of the word in the
heart, and the Light shining in man, yea, in every man, as be
ing a present help against sin, which is neither a marring of his
work, nor any extenuation of the glory of the true Christ, nor

13
any falsehood, as it is very ignorantly charged : fur the Word in
the heart is to be obeyed — it saves the soul ; the Light shining
in the heart, gives the Light of the knowledge of the glory of
God in the face of Christ : therefore it is helpful against sin.
1. It saves from it. 2. It leads such as be kept in it, to the glory
which is immortal, and leaves them that rebel against the Light
without excuse ; which if it had not sufficiency, and a saving
property in it, it could not ; for otherwise its insufficiency there
in would be ground of excuse.
And as touching the Word which is nigh in the heart ; and
wherewithal shall a young man cleanse his way, (Psal. 119) Wil
liam Burnet's persuasion is, "that neither of those Scriptures
refer to Christ, but to the Scriptures of the Old and New Tes
tament, which is called both the Word of God and of Christ."
Tn which I reply : this Baptist's ignorance and absurdity in
this plainly appears, touching both the Word that cleanseth, and
the Scriptures which are the writings that contain many words
of truth, (in the plural,) whereas the Word which cleanseth and
sanctifieth, (John xvii.) is but one, which also is both a discerner
of the thoughts, and powerful in the operation. Also, when
David directed to the Word which was a light unto his paths,
muoh of the Old Testament was not given forth or written ; and
to be sure, not the New : and when the Apostle directed to the
Word of faith, which was nigh in the heart, to obey it, this
could not be the Scriptures or writings of the New Testament,
for he was then btit writing a part of them ; and several other
epistles were unwritten, neither were they bound up in one
volume until many years after. Besides, many have corrupted
the Scriptures : but the Word which sanctifies and redeems, is
the incorruptible Seed which lives and abides for ever. And is
not that Seed or Word, Christ i And how come any to know,
and rightly to understand the Scriptures, but by the Spirit of
God ? for it is|;ranted (page 4.) that " the Law of God is raade
applicable to us by the Spirit of God." So then men are to be
directed to tne Spirit of God within, which convinceth the
world; butin contradiction to himself, he says: "Paul's know
ledge of sin came by the Law, not by the Light within."
Surely not by the Law, without the Light within, if by the Spirit
of God it be applicable to us as before : for it was not the Law
outward, as it was in the letter ef it, that convinced Paul, for he
had that before when a persecutor, but as he received the com
mandment within by the spirit and power of God, or his Light
within, he saw sin exceeding sinful.
But further, in flat contradiction to his opposing the Light
within, or the Quakers' Christ, as he scornfully styles it, he
confesses << That the grace of God received in the work of rege-

14
neration and reconciliation, doth so principle the heart with an
enmity to sin, and begets an hatred to it, and love to righteous
ness, (1 Thess. i. 5, 6, 7.) so that it is from the principle within,
together with the obsen'ation of the rule without, that the soul
is made to gather sanctity and holiness."
Answer. Then the Grace within, which works such a good
effect in the soul, must needs be saving, for that it removes the
sin, which is the cause of condemnatioh, and works sanctity and
holiness, through which is acceptance with the Lord ; and why
then is the Quakers' Christ within so much despised and scorn
ed, in many places throughout his book ? And as for the Word,
together with the Spirit, cleansing and sanctifying : — The Word
and Spirit are one, and he that hath the Word of God abiding in
him, hath the Spirit of God in him ; and this with its blessed ef
fects we certainly know, and therefore cannot slight the Scrip
tures of truth, or words of God therein, whieh he calls the writ
ten words, because they proceeded from the Spirit.
And whereas he would " not give any ground of jealousy that
he should judge that the written word and spirit in any man, as
abstracted from Christ, in the tightest and most uniform obedi
ence, doth cleanse, or that our obedience is any cause either of
justification or sanctification."
Answer. If this our opposer deems that the Spirit in any is
abstracted from Christ, and thaf any obey the Spirit without
Christ ; it is none of our belief, for they are not divided ; and
we know that there is no condemnation to them that walk after
the Spirit, for they are in Christ, and have life in the Son of
God. 2. Whereas our obedience to the Spirit is denied, as being any
cause either of our justification or sanctification. This is a de
nying of the Apostle's doctrine, and is repugnant to the spiritual
obedience, which is both acceptable to God ; and through the
Spirit, and the obedience ofthe Spirit, thetruelielievers morti
fied the deeds ofthe flesh, and purified their souls. Rom. viii. 13.
1 Pet. i. 22. Besides, the obedience and works of the living
faith, which is not a self-righteousness, are attended with justi
fication, and some cause thereof; for was not Abraham justified
by works when he offered up Isaac ? Jam. ii. 21. And the
saints were sanctified and justified by the Spirit of God. 1 Cor.
vi. 11. But then if our obedience in this ease must be wholly
excluded, as not any cause either of justification or sanctifica
tion, how comes the suffering and blood of Christ so often to be
tendered and applied upon believing? Is believing no part of
the creature's obedience? What ignorance and contradiction is
in William Burnet's religion ? What says he to this ? See how
he comes off in the following words :

15
Baptist. " I do believe that our justification comes in by no
other way or means, or name under Heaven, but by Jesus
Christ," which is so far true ; but further he adds : " and that
by shedding of that blood, and offering of that sacrifice upon the
cross, (Heb.ix. 22. 1 Pet. i. 19) and that our justification is the
real cause of our sanctification."
Answer. If so, and that our obedience be not any cause there
of, then are all men in a justified state for whom he died; and
he was offered and died for all, as is confessed by this our oppo
ser, and others of them ; from which state men's not obeying, or
disobeying, can be no hinderance, if their obedience contribute
nothing to it, or be no cause of either justification or sanctifica
tion ; so their believing or not believing can neither further nor
hinder by this account. But then if it should be denied that all
men are justified by the sufferings and blood of Christ without,
I ask, why are not all? It is answered readily, because all do
not believe : then it is because they do not obey. But what if
they do not, if their obedience of the Spirit or Light within be
no cause of their sanctification or justification, are they not
therefore justified ? But then whence is this power of believing
and obedience derived, if not from the Liglit and Spirit of Christ
within? But as to justification being laid one while upon the
name of Jesus, another while upon the shedding of that blood
without, another while by the offering or sacrifice upon the
cross. What confusion is here ! and how is this man put to it
to patch up his own principles ! Christ's name is everlasting^
it is called the Word of God, who by one offering hath for ever
perfected them that are sanctified. Where does the Scripture
say, that justification is the real cause of sanctification, or that
men are justified in an unsanctified or disobedient state ? and if
some be justified in that state only by the offering and blood of
Christ without, as is supposed, and not all that are in the same
state, does not this render God partial and unjust, if he with
hold that from men which is both merited and purchased for
them? as these our opposers affirm, while their obedience is so
little esteemed, that it is deemed no cause of either justification
ur sanctification.
But then, as to the shedding of Christ's blood without, which
so much stress is laid upon, whose work was that, but a wicked
man's after he was put to death ? and where is that blood, is it
in being, yea br nay ? or, did it sink into the ground and corrupt,
as some of you have confessed ; and in page 40 : " that blood
that was shed is not in being," says William Burnet. How
then does it cleanse, sanctify, justify, redeem, save, &c. as he
would have us believe ? whereas in that (1 Pet. i.) cited by this
our opposer, it is said, we are not redeemed by corruptible

16
things, but by the precious blood of Christ. Therefore that blood
which redeems is in being and not corruptible no more than hia
flesh, that saw no corruption, but bears record with the Spirit.
But this is a mystery veiled from all such carnal contenders, as
carnally look upon things according to the outward appearance
and no further. Nor can they in that state see through the veil
unto the heavenly things themselves, nor unto the perfect taber
nacle, of which Jesus Christ is the high priest and minister.
And another testimony upon which William Burnet scoffs and
carps against the Light within, is Humphrey Smith's, viz. :
" That there is no other rule, or means, or name by which a
man shall ever come to walk with God, but that which is mani
fest of God, even the Light of the Son of God, the Light of him
who says, I am the Light," &c. But how does William Burnet
assay to confute this ? for it is a truth that he does n<)t an
swer, but scornfully says, page 5, viz. : " You may see the Qua
kers' Christ is manifest to be in the world, in the heart, in that
sense ; they preach that he is come in the flesh, but not that he
was flesh, or that the flesh taken in the womb of the Virgin was
Christ, but that Christ was in that body or in the world."
Reply 1. As to man's coming to walk with God, we know it
is by the Light of Christ within ; for, if we say we have fellow
ship with him, and walk in darkness, we lie, and do not the
truth, (1 John i. 6.) therefore it is by walking in the Light that
fellowship with God is attained to. And as to Christ's coming
In the flesh, we do confess according to the Scriptures, and even
in that particular body prepared for him in tbe womb of the
Virgin ; which we do not find that you Baptists do clearly con
fess to, whilst you oppose us, for confessing his coming in the
flesh ; or for not saying with you, that the flesh and body Christ
took upon him was Christ ; which is all one as to say that Christ
took upon him Christ, whieh were to make two Christs ; whereas
every spirit that confesseth not that Jesus Christ is come in the
flesh, is not of God, but is the spirit of Anti-christ. 1 John iv.
It is not Jesus Christ come in Jesus Christ. Thus you make
yourselves ridiculous by carping at the truth, and cavilling
against Christ's Light, which the Quakers own.
And as to our laying the stress of salvation upon our obedience
to the Light within.
Answer. Christ is the author of salva^ioB to as many as obey
him, who is the true Light that enlightens every man, and in
his Light he is to be followed and obeyed ; and therein we lay
the stress of man's duty in obeying the Light of Christ within,
and hia salvation in the Light or Grace which appears to all
men. And as to Christ's coming in the clouds of Heaven : his com-

a
ing William Burnet represents as the lightning out of the east
to the west, " that he is sure a man may sec, without turning his
eye within himself."
Answer. His coming will be terrible to you that deny his
Light within ; yet we confess the coming of Christ is in the
clouds, and is as the lightning, though he is yet clouded from
many. As the cloud, at his ascension, received him out of their
sight, who stood gazing ; so all the gazers abroad from the Light
within, may read their figure, even the cloud. But Stephen,
when he was full of the Holy Ghost, saw Heaven open, and the
Son of Man on the right hand of God. This Holy Ghost was the
ground of his so seeing the Son of Man ; surely he did not see
God, nor his right hand, with carnal eyes. And Christ said,
"There are those that stand by that shall not taste of death until
they see the Son of Man coming in his kingdom, or the king-'
dom of God come with power." Mat. xyi. 28. Mark ix. 1. Nei-^
ther Christ, nor the holy men of God said, as this Baptist doth,
that " neither God, Christ, or the Spirit, or any thing capable
to save, is to be found in any unregenerate man, to w'hich he
may turn for salvation." How false and gross is this ! Is God
to be confined, or the holy One to be limited, whose presence
fills Heaven and earth, and who filleth ali things? And did not
Christ direct to the Kingdom of Heaven within, (Luke xvii.)
and to believe in the Light, that they might be made the children
of the Light ? So that they had the Light before they were born
of it, and it shone in their hearts ; but if any unregenerate man
has not any thing in him that is saving ; by this, not any of
God's children, until they were his children, had the Light in
them. How came they then to be convinced and begotten to
God ? Where was the Light in the order of God's work in the
soul before it was effected, if not at work in them ? But to his
own contradiction, (page 8,) he confesses, that " the Law was
accompanied with the Spirit in that regenerating work." Then
it was in man.
And as to that story and accusation against James Naylor, we*
never understood that he professed himself to be Christ, neither
in his examination before the magistrates, nor before ; but that
Christ was in him ; so that he in the story is wronged therein,
which savours of mere malice and envy in this Baptist, to reu"
der us odious and obnoxious in the sight of our enemies: how
ever, wherein James Naylor's weakness was either in suffering,
or not reproving the madness of those that were with him in pti--
son, therein we never justified him nor them, but testified against
them ; and when he became sensible of his loss, it became mat"
ter of great trouble and sorrow to him, and he openly judged
himself, and through repentance found mercy | by all which the
C

18
truth and uprightness of our way, so much villified and struck
ft by this Baptist, was justified, and he found to be unjust in up
braiding us with that which we never owned ; and in that hath
done, as neither he nor his brethren would be done by ; neither
is it reasonable to judge and condemn principles, either from the
defect or abuse of anj persons professing them.
But to the matter before, it is confessed from Rom. vii. that
the commandment being brought home with authority, and
accompanied with the Spirit; and he seeing himself a dead man,
he was forced to fly from his legal obedience to the righteous
ness of Christ; therefore the Spirit is alive because of righteous
ness, &c.
By all which it is confessed, 1. That it is the Spirit of Christ
manifested within makes the Law of force. 2. Which brings a
man to see himself, and his own works. 3. Brings him to
Christ's righteousness for refuge. And this Spirit is that which
tbe Quakers direct to, that people may begin in it, and live in it,
to see the work of regeneration, and of righteousness, thereby
wrought in them; and this is that Spirit which reproves the
world of sin, even the unbelieving world for their unbelief in
Christ : so that here our opposer, to his own confutation, hath
confessed to the Quakers' Christ, (as in scorn he often terms
him) as he, without whom neither true conviction or regenera
tion is wrought, nor yet Christ's righteousness received for a
refuge : but what he means by that righteousness, will further
appear. And now this Baptist having undertaken to show what that
Light is iu every man that convinces of sin, unto which the
Quakers exhort men to turn ; by which he has confessed a con
vincing Light in every man ; but says : " It is neither God,
Christ, nor the Spirit ;" his proof is, Ephes. ii. 11, 12, touch
ing the Gentiles being aliens, strangers, without God in the
worid, &c.
Reply. " He was in the world, and the world was made by
him, and the world knew him not." John i. 10. These being
aliens and strangers from the Covenant of Promise, and walking
according to the course of this world, in that sense they were
said to be without Christ, and without God in the world, their
understandings being darkened, and their minds alienated ; but
it does not follow that they had none of Christ's Light in them,
or that the Spirit did not reprove them, they being in the world,
for the Spirit reproves the world of Sin. Surely it would be a
blind inference, to say, "that neither God nor his Spirit were in
the world, because they were without God in the world, and
sometimes afar off;" whereas his presence fills Heaven and
earth ; and from his presence and Spirit, hell cannot hide, nor

19
the deeps cover, though God beholds all the wicked afar off, and
they are without him as to any living sense, union or enjoyment ;
the'if minds being estranged from his Light in them, which in
that state appears or shines in darkness, though it comprehends
not the Liglit : and these are those that rebel against the Light,
that know not its ways, because they abide not in its paths, (Job
xxiv. 13) — and that say to the Almighty, " depart from us, we de>-
sire not the knowledge of thy ways." (Job xxi. 14.) Wherefore
the Almighty is nigh unto them, convicting and striving with
them by his Spirit, though it shall not always strive with man;
so that they may be said to be both without God, and without
Light, as to the true knowledge and possession, and yet have
both nigh to them, even reaching their consciences.
Baptist. " Those were, (in Eph. ii.) without God and Christ
in the world, what then can such turn to within for Life and
salvation ?"
Answer. To the Light of Christ, wherewith every man is
enlightened ; and the reproofs of the Spirit of Truth, which re
proves the world of sin, that they may know the true God, and
his Son, which is life eternal.
Baptist. " The cause of acceptance is what God hath done
for man ; and not raan's unspotted life that doth perform his obe
dience, but Christ becoming obedient to the Father for man."
Answer. The unspottetl life is an effect of God's work in re
conciling man in Christ ; and this is acceptable to God, which
the spotted corrupt life is not. Neither will your applying
Christ's obedience, render you in your spotted lives and sins
acceptable or justified ; for he came in the likeness of sinful
flesh, that he might condemn sin in the flesh, that the righteous
ness of the Law might be fulfilled in them that walk not after
the flesh but after the Spirit. Mark ! within is the fulfilling and
effect of Christ's obedience. Rom. viii.
Again, for William Burnet: "To argue, that because the
saints were in darkness in tbe time of their unregenerate state,
that therefore no man can be said to have either God, Christ or
the Spirit in him in that state." This argument is fallacious ;
for he might as well argue that the light cannot shine in dark
ness : whereas a man may have the Light in him when he is not
in it, or walks not in the Spirit : and if he should say, that God
or his presence is not in the world, because the world knows
hiin not, but is in darkness, and in that sense without €od ; this
were absurd and fallacious, ofthe nature of his argument.
Baptist. " To what then shall such turn vlrithin for Light,
that have there nothing but darkness ?"
Answer. This contradicts his former confession, « that Light
is ia every man that' doth convincfe of sin," whieh is something

20
besides darkness. But there are those that put darkness for
light, and he has herein done no less to his own confutation;
and surely that Light in every man that convinces of sin, is
worth turning to^ to lead the mind out of sin.
Baptist. The fourth proof, (Isa. viii. 20.) " From this may
be gathered that those that are not principled with the knowledge
of the Law of God, and testimony of Christ, but contrary thereto
do exhort, are in the dark, and blind, without any light in them,
they have no light in them if that be so: there is a people that
have no light, such have neither Father, Son nor Spirit in
them." Page 9.
Answer. That of Isa. viii. 20: "No light," should be no morn
ing, as in the Hebrew, inty, Shaehar, i. e. Aurora : but there
is a light shining in darkness; "before the day dawn, and day-
star arise," orthe morning appear in them. But how has this
man flatly contradicted himself! while in other places he has
confessed to a convincing Light in every man that does reprove
him for sin, and by whieh a wicked man, upon sins committing,
receiveth checks from ; (see pages 8, 16,) " and tells us of the
Light of Nature, Creation-Light, Spirit, that God hath placed
in man, every man by nature having the Law placed in his
heart, viz. the ten commandments, that is to say, in the sub
stance of them." Thus far he has in plain words confessed to a
Light in every man, though at other times he affirms they have
no Light, no not any Light in them ; who know not, but act
contrary to the Law of God. And thus the reader may see how
he has given a deadly blow to his own evil cause, against the
Light : for might not I as well argue against him, that if some
have not any Light in them, then no convincing Light ? and how
then is the Law and substance of the ten commandments in
every man? But then on the other hand, if the substance of
that Law, or those commandments, be in every man,, then this
is not natural, but spiritual ; the Law is spiritual, as written in
the heart, and the substance of this Law enjoins "to love the
Lord God with all the heart and soul, and thy neighbour as thy
self;" which Christ said to the lawyer, "this do, and thou shalt
live,'' after he had asked him, what he should do to inherit eter
nal life. Luke x. 26, 26, 27. 28. Now that Light which leads
to eternal life, must needs be the saving Light of Christ; and
this is in every man, whieh teaches so to love God, as is confess
ed, that life eternal may be inherited, which to say is the light
qf nature, an uncertain gnide (as the titles of his pages) and to
scorn it as the Quakers' Christ, shows the great ignorance and
folly of our opposer, and his gross and apparent contradictions ;
and it is not his scornfully saying over and over : " thus you may
pee the Quakers' Christ," that can confute us, or destroy our
Christ, who is God's Christ.

21
Baptist. " It would be a vain and fond saying, to say, when
the natural sun is hid under a cloud, or the darkness of the
night, therefore there is no sun there ; but these have none
neither shining nor hid in them : to what should such turn to
within then for Life and salvation ?"
Answer. Yes there is some Light hid in men who are dark.
By the same reason as before, the Light of Christ may be where
itis clouded and veiled with darkness, and it docs for a time
shine in darkness, and is there to be turned to within and taken
heed unto till the da^ dawn. So to say they have none shining
not hid in them, is a contradiction to the former saying, that
every man hath " a Light convincing of sin, and the substance or
body ofthe moral Law in him," which enjoins truly to love the
Lord God, &c. and the Law within is Light.
Again, to that of John xiv. 17. The world not receiving the
Comforter, or their rejecting the Spirit, is no reason to prove
they are not enlightened by it, but rather the contrary ; for the
Spirit reproves the world of sin ; and to them that resisted and
acted despite against the holy Spirit, it was given, and did check
them, or else how could they be said to resist it ? and that the
Spirit shall not always strive with man ?
Again, in answer to that of John i. 9. "That was the true
Light that lightens every man that cometh into the world," the
Baptist gives this meaning, viz. " that it was the Word before
he took flesh, which was God, and this Word, co-Creator with
the Father, so he was the Light of the world, and lighteth every
man ; for the Light of reason and the Light of Nature."
Page 10.
Answer. First, it is to be noted, that a Light of reason, &c.
is hence confessed to be in every man, which still contradicts
his saying before, of some " having not any Light in them, and
nothing but darkness in them." 2. If, as God, he lighteth every
man, this Light is spiritual, for he is a Spirit who doth enlighten
every man : "in him was Life, and the Life was the Light of
men," (John. i. 4,) so it is as absurd to say, that God's Light that
immediately shines from him is natural or created, as to say the
Light of the natural sun is spiritual and increated : for it is said
ofthe Word, that was the true Liglit that enlightens every man
coming into the world, which he might as well say is natural in
the fountain as in the stream. 3. To tell of the Word " God, co-
Creator vvith the Father," is all one as to tell of God being co-
Creator with God, if the Father be God ; and this is to make
two Gods, two Creators, &c. fbr God, "co-Creator vvith the Fa
ther," plainly implies two. Thus nonsence, confusion, and blas
phemy, is heaped up against the Light within, to lessen, misre
present and undervalue it, and the doctrine of it, so truly held

22
forth by us. How greatly are the Baptists herein repugnant to
the testimony of John the Baptist, and the Apostle John, touch
ing Christ the Light!
Baptist. " The Spirit in man, and obedience to it, is not the
cause of man's onion with God ; but the reception of the Spirit
and obedience, the i ffccts of man's union."
Answer. Whicli is all one as to say, that a man hath union
with God before he either receives or obeys his Spirit, which is
while he walks in darkness, which he that so says doth lie.
1 John i. 6. And then what is the ground and cause of man's
union with God ? if obedience and reception ofthe Spirit be not
the cause but the effect of that union, is not the true beginning
in the Spirit, and is there not obedience to it, in believing in it
before man's new creation in Christ be effected? The spiritually
minded do know.
Again, If the kingdom of God was in the Pharisees, (Luke
xvii.) as is granted, they being wicked, it is in every man in
some degree, contrary to his assertion, page 12.
But he tells us these words: " within you," may be read, "in
the midst of you," in the margin of the Bible. So here we must
be accused from the margin, as being in error, for holding what
is in the chapter, which is truth according to other Scriptures.
Besides his telling of " Christ and the Gospel being taken out
of them," implieth they were sometimes in them, and as to
" receiving the kingdom as a little child," from whence he de
nies it to be in every man ; that is no good consequence ; for the
Pharisees were neither converted, nor yet in the state of a little
child, when Christ said : " the kingdom of God is within you,"
(Luke xvii. 21,) for it may be in men, though but as a grain of
mustard seed, when they are not in it.
Baptist. " Though Christ be in his saints, he is not there as
a Saviour." Answer. That is false doctrine : for he saves them from sin,
and is manifest in them for that end, to destroy the Devil's
work. And elsewhere it is confessed, that if Christ be in you,
the body is dead because of sin. But farther he adds as follows :
Baptist. " Or a Light to be turned to, for to guide them in
their obedience God-wards without the Scriptures ; but as a
Comforter by the application of his promise."
Answer. Herein is the sufficiency of Christ and his Light to
guide, opposed and denied, without the Scriptures, by our oppo
ser ; as if the Scriptures must needs help Christ the Light or
Spirit ; and as if the guidance of the Spirit now were not to be
esteemed of as Scripture, inspired as well as the Scriptures
were, when given by inspiration to the men of God of old : or
when it is confessed that Christ within is the Comforter, he

23
means by the application of promises without, which is still to
detract and diminish from the Spirit's sufficiency both in guid
ing and comforting, though it leads into all truth, and brings us
to know the right use of the Scriptures, which we do own, in
preferring the Spirit, and owning its guidance to lead into the
knowledge of the truths in Scripture.
Baptist. " As to tbe essence or being of Christ, it is at the
right hand of God in the Heavens, which must retain him, (nay
which must receive him.) Aets iii. 21, 22. But this the Quakers
scoff at, a Christ above the clouds, or at a distance from them."
Answer. What does this talk and reflection upon us tend to,
but to exclude both the being of Christ, and the Heavenly state
out of his people, and to confine both God, Christ, God's right
hand of power, and being, all remote from his people, and then
how is their conversation in Heaven ? how are they in the Fa
ther's right hand, and what Heaven is it^ And where are the
heavenly places the saints were in, which Christ and the Son of
man was in when upon earth ; was it a natural Heaven or a
spiritual? and is not that the Heaven of Heavens, or the chief
Heaven, which is most near to God, most spiritual ? But unto
whom shall I speak wisdom, or utter knowledge ? they that shut
their eyes in prejudice will not be made to see or understand.
We know and confess that Christ ascended far above all Hea
vens, and yet fills ail things, and God's presence fills Heaven
and earth. But in answer to the question : " How then is Christ
in his people ?"
Baptist. " 1, By the beams of his Light ; 2dly, by his holy
Spirit." Reply. Then by this the holy Spirit in his people is Christ
in his people. But then what nonsence is it to say, "that Christ,
or the Spirit in his people, is but the beams of Christ, or his
Light, out of his people, above the clouds, at a distance ?" where
this man says his essence is, as if that the Spirit within were
nothing of Christ's essence. What ignorance is this ! Whereas
the Apostle said, the Lord is that Spirit, and the last Adam was
made a quickening Spirit. 1 Cor. xv. 45. 2 Cor. iii. 17. And I
ask, if Spirit be not the essence of that which is spiritual, and
if Christ in his people be the holy Spirit in them ? Does not this
contradict much of his book against us ? For is not he often de
nied to be Christ, as he is the Spirit, the Word, the Anointing,
&c. by such of you that know him not, but would exclude him
out of his people, at a great distance, you know not where ?
And as touching those that were sensual, having not the
Spirit, from which he seems to argue against us. Such were said
to turn the grace of God into wantonness, denying the only Lord
God ; andacted despite against the Spirit of Grace, and there-

24
fore their minds were turned from the Light and Spirit, which
at .sometimes appeared in them to convince them ; or else how
could they thus abuse and despise the Grace and Spirit of it,
if it was never in them ? They were said, not to have the Spirit,
when they lived not in it. But their minds were turned from it,
and they became sensual ; that true feeling, sense, and under
standing was lost, and yet whither could they go or flee from
the Spirit, if it pursued them to their condemnation, seeing that
if they digged down into hell. God was there to torment?
Baptist. " With the heart man believeth, by the help of the
Spirit, through the Scriptures, and not by turning to the Light
within. But saith the Quaker, thou must bear the checks of
Christ in thy conscience, &c."
Answer. Here turning to the Light within, and the checks
of Christ in the conscience, is made very light of, and shut out,
and yet the help of the Spirit is granted ; and is not the Spirit
within, and the Light of it within ? and must not people turn
within for its help ? What confusion and silly vvork has he here
made against the Light within ! Again, the Scriptures he calls
" the Law and Testimony, the Word of God, the Gospel ;" his
proof is, Deut. xxx. 11, 12, 13. 14. Whereas the Scriptures
signify Writings, and much of them was then unwritten; and
when the Law and the Testimony was spoken of, (Isa. 8,) the
Scriptures of the New Testament were not then in being ; but
the commandment and word was nigh in the heart, and the
Law is Light, and the testimony of Jesus the Spirit of Pro
phecy, and this was before the writings. But in contradiction
to himself, this man says : " 'Tis true, Christ is called the
Word." But then he adds: "So is the Scripture, and every
text therein." So here is no distinction between Christ and the
writing, as if they were all one : but then he further adds,
«' they may as well say, because Christ is called the Son of God,
that therefore every believer is not a son of God." Now see
how this instance holds with his assertion, « that every text is
a Word of God ;" but many texts are many words, and there
fore those many words are the Word, which is biit one ; as if he
should argue, that every believer is a son of God, and therefore
all believers (which are many sons) are the son of God, which
is but one son. Where learned he this logic ? Surely he might
have learned a difference between singular and plural in his
accidence. But the Word of God is peculiarly spoken of: « His name is
called the Word of God," (Rev. xix. 13,) and this lives and abides
for ever ; though we du own that words that God spake are con
tained in the Scriptures, so what they call the Word, we say the
same ; and what they call words, sayings, &c. we do also. And

25
Peter's preaching to Cornelius, and those with him, was not
against the Light within, but did tend to establish them therein,
contrary to what is implied. (Page 15.) How received they the
Holy Ghost, and how and from what did they work righteous
ness, fear God, and receive acceptance with God ? which Peter
did not minister to draw them frora, but rather to confirm them
in. And did not he herein the more exalt that Light which led
them to fear God, &c. ? And to his saying :
Baptist. "That this Faith becometh God's evidence or wit
ness, as to what Christ hath done for us." Heb. xi. 1.
Answer. To this, I say, that in that place it is said, " Faith is
the substance of things hoped for, the evidence nf things not
seen." Now things hoped for are to come ; but were Christ's out
ward sufferings to come, and not seen ? Yea, Faith does evi
dence the effects of Christ's obedience, and of his sufferings, in
every one that is a partaker of a conformity to his death, and of
the power of his resurrection.
Again, if the Spirit's reproving the world of sin, be under
stood ofthe doctrine ofthe saints, as is supposed, (page 15,) and
that there be not a Light of the Spirit in the world, before they
have that doctrine preached to them outwardly ; what do the
saints preach to in people ? what is it that can receive and close
with their doctrine in them ? And what is it in the conscience
that they are a good savour to ? And if there be many of the
heathen then that never heard their doctrine outwardly, nor read
the Scriptures, (as in page 16,) what must become of them ?
Must they be condemned, and yet never have a spiritual Light
in them ? How then are they without excuse ? But of this ig
norance and narrow spirit we have seen sufficient among such
opposers of the Light of Christ, in their denying its free extent
to all.
" And now,'* the Baptist says, "having shown that the Light
that is in every man, is neither God,' Christ, nor the Spirit, he
shall endeavour to make it his next work to show you what Light
that is in every man that doth convince and reprove him for sin,
or that a wicked man upon sins committing receiveth checks
frora ; that is, conscience, there is a conscience in every man
that is at work at one time or other, accusing or excusing."
Rom. ii. 15.
Answer. By this he has evidently confuted and contradicted
himself. 1. In confessing a Light in every man, convincing'and
reproving for sin, contrary to his telling us of no Light, not any
Light, nothing but darkness, in them that speak not according
to the Word. 2. In his confessing to a conscience that doth con
vince, reprove, and check the wicked for sin ; which con.science
in that capacity surely is rightly and truly informed by a true
D

26
principle or light, because it reproves for sin and evil, and.
stands against the wicked ; which must needs be when conscience
is convicted, awakened and quickened by a supernatural or di
vine principle of light ; for conscience defiled, perverted, cor
rupted, seared, (for such there is in some,) will not manifest nor
reprove sin, for sin is manifest by the contrary, as whatsoever
makes raanifest is light. 3. Those Gentiles, (Rom. ii. 15,)
whose conscience also bear witness; it was to the work or ef
fects of the law written in their hearts that it did bear witness,
(see verse 15, 16,) and that law was spiritual, for they had it not
in the letter. 4. This Baptist has confessed, that " there is a
principle or spirit that God hath placed in man, sometimes cal
led the candle of the Lord, (Prov. xx. 27.) sometimes called the
spirit of the understanding," (Job xx.) which contradicts his
denying that the Spirit is in every man ; for, 1. There is a Di
vine Light or Spirit, which lighteth, kindleth and quickeneth
the spirit of man, which makes it capable of being the candle of
the Lord, searching, &c. 2. There is a spirit in man, but the
inspiration of the Almighty giveth understanding; and upon
whom doth not his light arise ?
But now he asks — " Upon what bottom doth conscience stand,
or by what rule doth conscience act ?" And then answers,
" The conscience doth act variously in the heathen, and such
as have not read scriptures, nor had the true God and Christ
preached to thera."
Reply. But conscience did not act contrary to the law of
God in them, (spoken of Rora. ii. 15.) neither does it act vari
ously, when quickened, so as to reprove evil as before ; how then
does it act variously in the heathen ?
Baptist. Answer. (Page 17, 18.) " Many there be that wor
ship planets; many there be amongst the heathens, and others,
that raake great conscience of adoring that which they do attri
bute the title of a God to. If a man in God's worship never so
much err, if he be serious in it, conscience is quiet, but if there
be a faultering, conscience reflects."
Reply. This is in those things wherein they are deceived and
captivated in their understandings, and their minds corrupted
from the true Light in them, that raen are becorae a law to them
selves in those things wherein they are deceived and misled,
which are as so many veils, and mists, and clouds cast over their
understandings, and so their consciences are defiled; though
conscience simply considered, whilst man's mind is not brought
unde.r those clouds, delusions and sorceries, is siraply that com
posure of knowledge and understanding that God has placed in
the mind and spirit of man, which is capable of the exercise and
guidance of the Divine Light or Spirit; and as it Reproves sin.

2/
(as confessed before) and bears witness to the law of God with
in, which is Light, it doth not act variously as to prompt man in
any thing that is sinful, either in things relating to man or wor
ship. It does not act nor lead in any idolatrous way or worship,
for that is sinful, which they that are led into, is commonly by
men's traditions, that originally flow from the power of darkness,
that corrupt the simple, and not by the Light within; as many
are by corrupt doctrines and traditions perverted and drawn
from the Light within, and kept from looking to it, and so in a
dark ignorant state. And this is the tendency of your doctrine,
who are warring against the Light within, as thou, W. Burnet,
hast done ; one while telling us, there is not any Light in those
that are in the dark ; another while, there is a convincing Light
in every man, which is one while conscience that so convinceth
and reproves; another while, it is the Light of nature ; another
while, the law written in the heart ; and then it is creation
Light. Another while it is, the candle of the Lord, the spirit
of the understanding. Another while it is the substance or
body of tbe ten commandments, (page 16, 17.) Alas ! poor ig
norant and scornful contender, how pitifully art thou put to it,
and how art thou puzzled and confounded ; surely the law of God
in the heart, and the body of the ten commandments in the hea
then, does neither lead nor prompt any of them in their idola
trous ways ; so that in those ways they are perverted and turn
ed from the law of God within, which law is unalterable.
Baptist. " The law written in the heart, in creation, is the
principal ground of conscience conviction, (Rom. ii. 14, 15.) —
God in the creation did so principle the heart of man with
righteousness, and holiness, and justice, with the knowledge of
hiraself, having the counsel or law of God in the heart; that
though he lost himself by sin, he did not wholly lose his crea
tion-light, there was still a knowledge left in man of God, but
not abilities to do good."
Answer. And surely this counsel and law of God in the heart,
and this knowledge of God left in man, is more than an erring
conscience, or a deluded mind ; for though man's mind may err,
so cannot the law and knowledge of God left in him. Thus you
may see how our opposer overthrows and confutes hiraself and
his own cause, and not us nor our principle, but rather confes
ses' to it, after he has rendered us and it as odious as he can. —
Besides, as the law of God is the ground of conscience convic
tion, conscience in that capacity will not allow a man iu any evil;
and did not God leave abilities in man to do good, how then did
he by his law in man require good to be done ? And how could
he then condemn man for not obeying him, if he hath not given
him power to obey ? Does he require impossibilities; and then

28
condemn man for not answering his requirings: No, sure, if
he did, it would render him a very hard master, and what less
has our opposer doue 1
Bnt what says he further to the matter— what capacity is fal
len man in as to light and knowledge within ?
Baptist. " Every man by Nature having the law placed in
his heart, viz. the substance of the ten commandments, and so
much light and understanding left in hira, as to know good and
evil in some measure ; though they never had the letter of the
Law, yet having the substance of it, God doth expect an acting
accordingly." Answer. If God doth expect an acting, according to his Law
which is in man, viz. the substance of the ten commandments,
then he expects man should truly love him, and for that end he
gives ability, or else he would not require it ; man is not con
demned for that he has not afforded him, or is not capable of, for
he gives to all men liberally.
And then whereas William Burnet speaks of " the body of
this law or Light, in the heathen, that they have an under
standing, there is a God, and that worship is due to him, though
this God they know not, nor how, or in what form to worship
him, for that is revealed by the Scripture." Page 17.
Answer. Yet notwithstanding, in contradiction to himself, he
has confessed the law of God and substance of the ten com
mandments to be in their hearts, to which God expects obedience.
Surely that which teaches men to love the Lord God with all
their hearts and souls, teaches them the substance of true wor
ship ; and the law of the Lord is pure, converting the soul; yet
it is probable many that have a sense of this law of God within,
and his worship, may not be in the form of these Baptists, nor
come under their form of water-baptism (which they lay such
great stress upon) and yet be accepted of God, and saved not
withstanding, being baptized by the Spirit.
Baptist. " There is that light and understanding still left in
nature, that there is a God, that there is worship due to him :
but the Light in man leaves him short of what the true God is,
and what worship is due to bira."
Answer. The Light that God hath given, in man, doth not
only show that there is a God, and a worship due, but also leads
him to know the true God and his worship, where it is obeyed,
as it did to those Gentiles spoken of in Rom. i. 19, 20, 21, when
that which raight be known of God was manifest in them, which
was the ground of their discerning the invisible things of God,
even his Eternal Power and Godhead, from the visible creation ;
ao as they were left without excuse when they turned from it,
nnd liked not to retain God in their knowledge ; which disobe-

29
dience and abuse caused their reprobation and further apostacy
and idolatry, (Rom. i- 27, 28.) Surely it would be improper to
say they liked not to retain God in their knowledge, if they had
not a knowledge of God.
Baptist. " How uncertain a rule or guide is the Light within,
or the checks of conscience for a man to build his hope or faith
upon ?"
Answer. Not uncertain to them that have tried it, and be
lieved in it as Christ exhorted ; the Spirit that God hath given
is certain ; the law of God in every man is certain ; the sub
stance of the ten commandments within (as is confessed) is cer
tain ; conscience when acted by the Light and law of God
within, is not uncertain in its checks against sin.
Baptist. "For if that Light that is in man be darkness, or
veiled witli gross errors, and so the soul run into strange enor
mities, how sad will it be for that soul that gives up himself to
follow it ? This is the Quakers' principle, not only to look for .
salvation frora it, but to be led by it."
Answer. Surely this is a very sad conclusion against the
Light within, and very false, for he has confounded erring con
science, light and darkness together, as not making a difference
here, in the end of his work : for, first, a Light that convinces
and reproves the wicked of sin, is confessed to be in them.
2dly. A knowledge of God left in man. 3dly. The substance, or
body of the ten commandments. 4tlily. Consciences convic
tion, which the law of God in the heart is the ground of; none
of which can truly be deemed darkness, though some put light
for darkness and darkness for light, as this our opposer has done.
Also to tell of the light in man being darkness, or veiled with
gross errors, are two different things ; for the Light being veiled
in some, does not change it from being light in its own essence :
And now it will not be sad for that soul that gives up to follow
the Light within, which convinces and reproves for sin, and
teaches truly to love the Lord God, and to do righteously and
justly before all men ; which answers and fulfils the substance
of the moral law, which is confessed to be within men, even in
the very heathen, as in page 17. So that the truth ofour prin
ciple touching the Light within, is evidently verified and proved
both from the Scriptures of truth, as also from our adversary's
own confession : therefore the rest of our principles which de
pend upon it, must needs be true, the Light of Christ within
being the< fundamental or most binding, as William Burnet has
confessed : so the less need be said to his frivolous objections
against us in other particulars, however some things may be ob
served touching several passages following.

so
Baptist. " Those that have not the Spirit to lead them, if the
Scriptures be not the rule, what rule have tb^y ?"
Answer. Without the guidance of the Spirit, the right use
and end of the Scriptures cannot be known, they are as a book
sealed, only by the Spirit truly opened ; as to their not having
the Spirit to lead them, that is but begging the question, and
contradicts rauch of what he has said before ; for how are any
said not to have it, but in that they walk not in its way, nor fol
low its leadings, but rebel against, grieve and vex the Holy
Spirit ; such are not without it, as to its conviction and reproofs,
though not having it as to the true sense and apprehension of its
guidance, life, virtue, and glory of its ministration, they being in
that which is sensual and devilish.
Baptist. " God never designed the Spirit to be raan's rule,
but to be man's assistant and helper, to walk and build by the
rule : the Scripture doth direct him to his duty." Page 19.
Answer, And are not the directions of the Spirit according to
the Scriptures ? Did not God ever design the Spirit to lead into
all truth ? and if the Spirit does principle a soul for his duty, as
this our opposer confesses, then the Spirit is sufficient to guide,
order, and be a rule to hira in his duty ; so that in denying the
Spirit's sufficiency, he has denied Scripture, which testifies of
the Spirit, which raany may be led by that cannot read the Scrip
tures ; and to his confessing, that every believer is as a wise
builder, that hath his judgment and skill principled within. By
what is the true believer so principled, if not by the Spirit, or
Light of truth within ? Is it not the Spirit that does so principle
a man for his work, both in praying, hearing, and obedience ?
Yea, it is confest in the same page, that it is the Spirit ; and
does it follow, that the Spirit of God is not a rule sufficient, or
that the Light within must be excluded from trying doctrines,
because the Bereans did search the Scriptures, to see whether
these things were so? whereas they received the Word with all
readiness of mind, which implies, that in the main they were
satisfied, in that they received the Word with such readiness ;
and they searched the Scriptures, which if in any particular
thing this may be said, to imply a doubting on their parts, their
doubt cannot be any argument to detract from the Spirit's suffi
ciency, both to inform, satisfy, and guide them into the truthide-
clared of in the Scriptures. So that to say : " It was by the
Scripture without, and not by the Light within," shows great
ignorance thus to exclude the Light ; whereas he should rather
have said, aa his former words intiraate. that it was by the Spirit
or Light within, together with the Scriptures, that they were
assisted, helped, principled, and directed. But now it is the
man of God who is led by the Spirit, that knows the true use

31
and profit of the Scriptures, (2 Tim. iii. 16.) where it is said,
" all Scripture is given by inspiration," which should be read,
" all Scripture given bj inspiration," " is" being added. Now
he that receives Scrijiture by inspiration, knows the right use
and profit of it thereby, all which shows the sufficiency of the
Spirit, or inspiration of the Alraighty, which both gave Scripture
and understanding.
And as for his pretending to square his work by the Scriptures,
he would make people believe he were very exact in the Scrip
tures ; but we find the contrary, both in his medley, confusion,
and darkness brought forth against the Light within ; as also in
several things hereafter, as in his saying, Paul, " when he rea
soned with the unbelieving Jews about Christ, was so far from
turning them to the Light within, that he proves his doctrine
wholly by the Scriptures without." Page 20.
Answer. If he were far from turning them to the Light
within, this would make him oppose his own commission, which
was, to turn men to the Light within, which his proving his doc
trine by the Scripture, is uo reason against ; for he was a minis
ter ofthe Spirit, and his rainistry tended to^bring to the Spirit :
in reasoning out of the Scriptures, he reasoned for Christ the
Light ; and in proving Christ's suffering and resurrection, he
witnessed unto the power by which he was raised, and the love
and good will of God in sending his Son.
But this William Burnet, in contradiction to himself, says:
" that the letter of it written with ink and paper, is dead, but
the matter contained is Spiritual and powerful, when carried
home by the Spirit." By which he has here confessed to the
Spirit or Light within, without which the letter is but dead.
Again it is objected : " That Daniel understood by books, that
the captivity of Babylon was near at an end, and not by the
Light within. Dan. ix."
Answer. This was a particular case touching the number of
the years of the desolasion of Jerusalera, and not a matter of
salvation, though the knowledge thereof was given to Jeremiah,
by the word of the Lord, that came to him, Jer. xxv. 12. And
neither Jeremiah nor Daniel did thus exclude the Light within
from their understandings, as here it is slighted. But William
Burnet does not tell us how God gave Daniel knowledge and
skill in all learning and wisdom, and that Daniel had understand
ing in all visions and dreams, Dan. i. 17. Nay, in thus slight
ing the Light within, he has showed himself worse than the
very heathen, who did confess that an excellent spirit was in
Daniel, and that Light, and understanding, and wisdom, like
the wisdom of the gods, was found in him, Dan. iv. 8. 9. and
V. 41. 12. 14. and vi. 3. And so, however, though they men-

32
tioned their gods, yet herein the excellency of the spirit. Light,
understanding, and wisdom that was in Daniel, they did confess
to, and highly esteem, more than William Burnet has done.
Again, in his 21st page, touching the "Reception of the
Spirit, acquitting a man from his obedience to the Scripture."
I ask, who affirms that it doth ? herein he has but beaten the
air : for we affirm, that the Spirit brings to the fulfilling of
the Scriptures, and does not destroy the truth contained in
them; but whereas, he tells of the " Scripture being a rule,
and a weapon to be made use of at all times against Satan, by
such as had the same spirit in as great measure as the penmen
of the Scriptures ;" and to prove it, saith, « our dear Lord was
filled with the Spirit above measure, yet he had an eye in all his
obedience to the Scriptures."
Answer. What then was the rule to those penmen of the
Scriptures in their writing them ? What was the rule before they
wrote them, and their weapon and defence against Satan ? Was
it not the Spirit, the sword of the Spirit, the shield of faith, the
armour of Light, &e. whereby they were defended ? And did
our Lord eye the Scriptures for his rule, in his obedience, that
here he is made the proof, who had the Spirit above measure?
Has not this our opposer both undervalued the Light, the guid
ance of the Spirit, and Christ himself? As if they could not
square their work right without going out to the Scriptures,
whereas Christ ought to be preferred, and in all things tu have
the preeminence, as is confessed, page 21 : " That the recep
tion of the Spirit is the only means to put a man into a capacity
for obedience, and that there is nothing that gives a soul right
to Gospel ordinances, but fhe gift of Christ to us, and his being
revealed in us by his Spirit." Thus far William Burnet, in con
futation of himself; and as one baffled and confounded in his
work, is made te confess to the Quakers' principle, contrary to
his own intention. And what were these Gospel ordinances and
God's commands, that he says, Paul preached and practised in
all his life ? Did he practise water baptism all his life ? Or did
he pretend Scripture, or command for it, when Christ sent him
not to do it ? Was the Scripture herein his rule, or the Spirit,
whieh he was a minister of? Or was the Scripture the Apos
tle's rule, for denying and opposing circumcision ; or the guid
ance of the Holy Ghost, to which it seemed good, and unto
them, that no such yoke should lie on the disciples' neck. Acts 15.
And now, " William Burnet," to prove his false accusation
against us, of " falling under strong delusions, so as to believe a
lie," he asks, " or else what makes them appoint their silent
meetings, and run several miles to them, and sit hours together
without speaking a word ?"

33
Answer. What proof is this of delusion, or believing a lie,
when nothing is spoken, but this telling " that we appoint silent
meetings ?" Herein is his mistake, for we do not appoint any
meetings intentionally to limit thera to silence, but singly to wait
upon God, either to learn of our high priest Christ Jesus, or to
speak or exhort, as he requires ; which wa^ the practice of
many of God's people, who knew a time of silence, and a wait
ing in silence, before they went forth to preach, and did know
the teaching of God within to direct them both in silence and in
speaking. (Isa. xxi. 1. Jer. viii. 14. Ezek. iii. 15, 16. Eccles.
ii. 7. Job ii. 13. Luke xxiv. 49. Acts i. 4.) And this we are
witnesses of, who are come to know a subjection to the power of
God, and raay not run, nor preach, nor pray in men's will, nor
act in a voluntary and feigned humility, like such will-worship
pers as can put one another on to praying and preaching, and
say, "Brother, will you pray? Brother, will you perform the
duty? and brother, do you pray, you are more able and worthy
than I, &c." Again, we have borne a testimony for God in our
meeting together, both when we have ministered, and when we
have been silent, which has stood a witness against the persecut
ing spirit, by which many of our friends have deeply suffered for
their testimony, both by imprisonments, banishments, and many
to death ; whereas we have not observed that you Baptists will
suffer much, who are so ready to creep out, write and cavil against
us now in a time of respite and quietness; which shows the
baseness of your spirits, thus to bespatter an innocent people;
and how ignoble such of you are, though there are sorae few that
are of a better spirit than thus to bespatter us, as this peevish
William Burnet has done, who I suppose will suffer but little
for his Christ, whom he has to seek above the clouds, whilst he
opposes the Light within, which should preserve and bear up
through sufferings. But suppose the Baptist teachers were so
valiant and noble, that they should all be prisoners, and confin
ed, must their people therefore not meet, but let their testimony
fall, and give their enemies the day? Seeing meeting in silence
is reckoned such a great crime, and yet raeditation is granted
to be a duty, but not in meetings, but alone. It appears that
William Burnet has not a dependence upon the Spirit of Truth
within in meetings, to receive his instruction thence, but he
must have his matter compiled and patched up beforehand, as hi^
matter seems to imply, like the priests of the times. And a^
for his stories and tattles in page 23, touching several of our
friends, whereby he goes maliciously to render us odious ; some
things therein are falsehoods, and others, wherein some of our
friends have been signs to the world, as Solomon Eccles, and
others, we have answered over and over heretofore, and the
E

34
truth of Solomon Eccles' sign has appeared against the nakedness
of such dark professors and priests as he witnessed against. And
herein he has but raked up such stuff as the persecuting priests
have against us ; and yet he confesses, " Isaiah did go naked
for a sign to Egypt ; yet all the prophet's actions are not' for
our example to follow." Page 14. To which I say, what then
shall be judge in this case? for here it appears the Scripture is
not the rule, contrary to his former assertion.
Baptist. " Now the Quakers would be so far from directing
men to go to the material temple, that they make it but a vain
thing to look to Jerusalem, to the antitype of that temple, viz.
to Jesus Christ, ae he was there crucified; or to that blood that
was there shed for justification." Page 24.
Answer. The Quakers see no need of directing men to tbe
type for the antitype, viz. neither to the outward temple, nor yet
to Jerusalem, either to Jesus Christ, or his blood ; knowing that
neither the righteousness of faith, nor the word of it, doth so
direct, (Rom. x.) And is it the Baptists' doctrine to direct
men to the material temple, and Jerusalem, the type for the an
titype? what nonsence and darkness is this! and where do the
Scriptures say, the blood was there shed for justification and that
men must be directed to Jerusalem to it? (whereas that blood
shed is not in being. P. 40.) but the true Apostle directed them to
the Light, (which is so much opposed by the Baptists) to walk in
the Light for the blood of Jesus Christ to cleanse them from all
sin, (1 John i.) and he died for our sins, but rose again for our
justification ; which resurrection surely was after the shedding
of the blood outwardly. But more of this matter hereafter, and
of William Burnet's ignorance and nonsense about the blood.
Baptist. " They do deny that man Christ, or that God-man
that was born in Bethlehem of the virgin Mary." Page 25.
Answer. We never denied the man Christ, nor that he took
upon him flesh, or was born of the virgin according to the flesh,
nor did we ever deny Christ to be the Saviour ; but as for those
expressions, " God-man, being born of Mary," we do notfind them
in the Scriptures, nor do we read thatMary was the mother of God,
but in the Pope's canons, articles, &c. Though William Burnet
has pretended the Scripture to be his rule, as if he would be exact
in squaring his work thereby ; here his work is contrary to his
rule. Again he says : « Christ was seen with a carnal eye, and
his voice heard with a carnal ear." Pages 25, 28, 29. Whereas
Christ said : « he that seeth me, seeth my Father also :" now dare
he say, that God is such a visible object as may be seen by a car
nal eye? surely nothing is obvious to the carnal eye but that
which IS carnal or outward ; but so is not the invisible. But in
deed if the body that Christ took upon him in the virgin, and

35
which was afterwards crucified and put to death, was God, (for he
tells of God-man being born of the virgin,) then this would make
God visible, and to die, when that body was put to death ; which
were no less than blasphemy; whereas God was manifest in flesh,
Christ came in the flesh, (1 Tim. iii. 1 John iv.) and so did bear
the name Christ as he was in the flesh.
Baptist. " If that God, Christ, and Spirit, that have their re
sidence in the heavens above the clouds, is looked upon by the
Quakers to be but an imaginary God and Christ, &c. page 25,
the Christ that is without and in the heavens, &c. page 26. But
whither he now seeth that looketh to another God and Christ,
that is not to be found above the clouds ?" Page 27.
Answer. That God, Christ, and Spirit, the Quakers own, is no
other but the true God and Christ, even that God that cannot
be confined, circulated nor limited to a place of residence, see
ing the Heaven of Heavens cannot contain him ; and that Christ
which ascended up far above all Heavens, that he might fill all
things, who is God over all blessed for ever. And this God,
Christ, and the Spirit, the Quakers did not find above the clouds,
where the Baptist imagines, at such a distance, for they never
ascended thither to seek their residence above the clouds, where
the Baptist tells of finding God and Christ, though they were
never there theraselves to find him ; and it seems they are likely
to be without both, while they are telling of finding God and
Christ above the clouds where they cannot come.
But we are sure the righteousness of faith does not say, "Who
shall ascend to fetch Christ down from heaven ?" but, the word
is nigh thee ; and we also know, having found hira whom our
souls love, that he that dwelleth on high, and inhabiteth eternity,
doth also dwell with such as are poor and of a contrite Spirit, and
tremble at his word, though they be scoffed at and derided by
such of you Baptists, whose understandings are clouded from the
knowledge of the true God and Christ ; whom one while you tell
of finding above the clouds in the Heavens without, another while
of directing men to Jerusalem, to the antitype, and to that blood
that was there shed, as William Burnet has done, page 24. Yet
though we do oppose his imaginations and confusion concerning
Christ ; neither his ascension into the Heavens, and also far above
all Heavens and clouds, nor yet his coming the second tirae with
out sin to salvation, do we in the least deny or oppose ; knowing
in measure the effect of his appearance and coping, to wit, sal
vation, as they did of old that in faith looked for his coming the
second time without sin unto salvation, wherein their faith and
hope and expectations were not made void, but fulfilled and an
swered : and as to that (1 Thes. iv. 17.) which William Burnet
brings to prove " that Christ shall come in the latter end of the

world from heaven above the clouds." ^ow in verse 15, it is said,
that " we which are alive and remain unto the coming of the
Lord." Now I ask, if they did live and remain to a personal
coming of Christ in the clouds yea or nay ? or can it be reason
ably thought to be a coming that is not yet, that they lived and
remained to ? And further John (in Rev. i.) said, "Behold he
cometh with clouds :" he also, when he was in the Spirit, " saw
him that was the first and the last, and in the midst of the seven
golden candlesticks he saw one like unto the son of man, whose
eyes were as a flarae of fire, out of whose mouth went a sharp
two-edged sword, whose countenance was as the sun shining in
his strength, who laid his right hand upon John." Now, did John
see him with carnal eyes, or was this coming such as you expect
outwardly ? Moreover, Christ said, « the Son of man shall come
in the glory of his Father with his angels, and then he shall re
ward every man according to his work. Verily I say unto you,
there be some standing here which shall not taste of death, till
they see the son of man coming in his kingdom," Math. xvi. 27.
38. Luke ix. 26. 27. Now what is that glory of the Father in
which his coming is, is it visible to the carnal eye ? And when
was that coraing to be, is it now to be looked for outwardly ? But
farther, we do acknowledge the several comings of Christ accord
ing to the Scriptures, both that in the flesh and that in the Spirit,
which is manifest in several degrees, as there is a growing from
glory to glory. But three comings of Christ, not only that in the
flesh at Jerusalera, and that in the Spirit, but also another coming
in the flesh, yet to be expected, we do not read of, but a second
coraing without sin unto salvation, which in the apostles days was
looked for. Again, that " the dead in Christ shall rise first," we
own to be an effect of Christ's coming, and know that there is a
dying in Christ, a being baptized into his death, before a coming
forth or rising in the likeness of his resurrection ; and « if we be
dead with him, we shall also live with hira,"(2Tim. ii. 11.) and
said Paul to the Colossians, " For ye are dead, and your lif» is
hid with Christ in God." But now to know these states, what
it is to die with Christ, to be conformable to his death, and tn
partake of the power of his resurrection, these things are hid
from that eye and expectation which is carnal, and only known
to them that are come to the mystery of faith in a pure conscience,
and to know that power by which the faith of the operation of
God is known, and the work and effects of it. But at these things
blind and ignorant contenders raay carp and cavil, till they be
more blind, and plunged in gross darkness and unbelief.
Baptist. " I would know where the Spirit, in so many words,
is called the key ?"
Answer. It seems as if he would be very exact in keeping to

37
the words of Scripture, when he calls for a proof of that, in so
many words, which he dare not deny the matter of, and says, " it
may be a good comparison ;" so it appears he was presently check
ed, and says, " he would not be found to carp at any thing that
may agree with sound doctrine," though he has carped at many
things that are sound. And now does he not deserve to be tried
by his own rule, and asked, where he proves that he is justified
by the shedding of the blood that was let out by the spear, in so
raany words ? and where, in so many words, that blood shed with
out the gates of Jerusalem is the means of salvation, as in page
28, whereas if that be his justifier and Saviour, where is it ? it
is not in being, (page 40,) so then his Saviour it appears is not to
be found ; whereas the blood of Christ, which justifieth, purgeth
the conscience, cleanseth from all sin, and wherein he washeth
them that follow him, is still in being ; cleansing and washing
being a real act and spiritual work in every true believer that
walks in the Light, whereby the blood of Christ is known.
1 John i. 7.
Baptist. " I do much wonder where that word or doctrine was
coined that they so often teach and exhort ; that is, to turn to the
Light within ?" Page 28.
Answer. Why art thou so positive against it then, William
Burnet, to oppose that thou knowest not whence it rose ? But this
Light within has sufficiently raanifested thy darkness and igno
rance of the Scriptures, which so plainly witness to the Light
within : but thou hast confessed " the Scriptures are a mystery,
and if you are not careful to compare Scripture with Scripture,
you may soon miss and split yourselves." Page 30.
Indeed thou hast egregiously missed, and split thyself against
the Light within ; and how then is the Scripture thy rule, and
how is it known. It seems thou seest no farther than comparing
the Scripture with Scripture, (like the hireling priests that deny
revelation and iraraediate teaching,) instead of having recourse
to the Spirit that gave them forth, and opens them, it being the
key that opens the mysteries of God, as thou hast granted be
fore. Page 28.
Again ; touching the grace of God that hath appeared to all
men, (Tit. ii. 11.) Williara Burnet gives his meaning upon it in
these words, viz. " The word ' all' is often taken restrictively, and
may intend ail that have heard it, and such to whom it appears
to be grace." Thus you may see how he can turn plain Scrip
ture with his meanings to serve his own end; as if he should
say, it appears to all to whom it does appear ; or where it is
said, " Christ died for all, and tasted death for every raan," he
died but for all that he died for, or for every man for whom he
tasted death. What gross absurdity and nonsense is this he

38
has put upon plain Scripture ; and how has he set himself, and his
meanings to be judge over the Scriptures ? when at other times
he would make us believe the Scripture is his best and most per
fect rule, but here denies the general extent of the grace of
God, so plainly and frequently owned in Scripture, without any
such restriction or exception as he seems to infer from Mat.
iii. 6.
And as to William Burnet's exception against that passage in
" Saul's Errand," &e. touching Christ in his people, being the sub
stance of all figures, types and shadows, fulfilling them in them,
and setting them free from them, but as he is held forth in the
Scripture without, he is their example; upon which William
Burnet would observe that " if Christ doth in his people fulfil the
the Law, and set them free from it, then it was not what he did at
Jerusalem on the cross, no more in that body than in another ;"
and then to confute this, he says, " how false this is, God in
his due time will make manifest to their shame."
Reply. We must then have better arguments than William
Burnet has produced, for we have but his bare word to prove it
false. However, Christ fulfilling the Law in his people does not
make void his suffering on the cross, nor his suffering there frus
trate the end of his spiritual appearance within : but all his suf
ferings without did bear testimony to the power of God within,
by which he offered up himself. And his ending the Law, that
upheld the figures and types without, through his suffering ; and
his setting open a living way through the veil, to wit, his flesh,
did signify and bear testiraony to his inward and spiritual ma
nifestation in his people, who enter into this new and living
way, knowing that Clirist took away the first covenant, that he
might establish the second, which second covenant is inward and
spiritual. And " God sent his own Son in the likeness of sinful
flesh ; and for sin condemned sin in the flesh, that the righteous
ness of the law raight be fulfilled in us, who walk not after the
flesh, but after the Spirit," Rom. viii. 3. 4. So here the end, the
substance, the life of all, the absolute freedom is manifest and
fulfilled within, in every one that is established in truth and righ
teousness ; and of this we shall never be ashamed as a falsehood>
as unjustly our peevish opposer supposes. And though I am ac
cused, (page 28,) for saying, « Men are not sanctified or justified
barely by the suffering of Christ without ;" this was no quibble
at all, for I really intended as I said, that all was not done by
that suft'ering ; the work of sanctification and justification being
wrought, fulfilled, and evidenced within, to them that believe ;
though I did not deny but his offering without did in a sense con
tribute towards it, in that he took away the first covenant, that
he might establish the second, which is inward and spiritual.

39
As to that against William Smith, (in the 31st page,) touching
Christ in us offering up himself a living sacrifice, to that Wil
liam Burnet says, " Then in vain did our dear Lord suffer that
cursed death upon the cross."
Reply. That is a false inference, for his fulfilling the righte
ousness of tbe law within, does not make void his abolishing and
taking away the shadows of the law without, but rather brings
to know the effect of his obedience and suffering, and the testi
mony thereof to be fulfilled within. As also his offering is of fur
ther extent than that of the outward, for he made his soul an of
fering for sin, and he is the propitiation not for our sins only, but
for the sins of the whole world ; mark, he is the propitiation, in
the present time : and seeing there remained no more a sacrifice
for them that wilfully sinned, therefore there does remain a sacri
fice for them that do not wilfully sin, the true knowledge and living
sense of which, (as Christ does fulfil the law inwardly,) appeas
eth the wrath and condemnation of it, and raises hope in that
soul that has known and lain under the sentence of death within
itself. And did not the Apostle bare in his body the dying of the
Lord Jesus, and did not he say, " I fill up that which is behind
of the afflictions of Christ in my flesh, for his body's sake, which
is the Church ?" Col. i. 24. Mark ! that which is behind of his
afflictions ; so then all was not ended on the cross. And had not
they an altar to eat at in the heavenly sanctuary ? and could this
be without an offering or sacrifice to eat of? or do any eat his
flesh, and drink his blood, who do not partake, at this altar, of
him as a sacrifice ; or the one offering, which ended the many ?
Baptist. " Oh how do these hell-hatched errors that have
been fomented by Satan, and twisted into the hearts of these poor
and ever to be pitied creatures, detract from the worth of that
one offering !" page 31.
Answer. This is but a raalicious accusation and slander cast
upon us by an envious spirit, and never yet could be proved
against us. And how does Williara Burnet's pity appear toward
us, when he has vilified and shamefully reproached us, to render us
as odious as he can, concluding us to be in hell-hatched errors,
fomented by Satan ; whereas before, (in page 28,) he much won
ders where our doctrine of turning to the Light within was coined.
And thus he contradicts and brings shame upon himself, by mali
ciously vilifying the innocent, and his hypocrisy and feigned pity
herein is manifest.
And as for William Burnet's carping against William Bayley's
saying, " that which helpeth the soul, &c. is that pure spirit of
meekness in which it was created."
Upon which William Burnet concludes, « That if that Light,

40
call it what we will, in, or with which man was created, be the
Quakers' Christ, then their Christ cannot be God's Christ."
Reply. A false conclusion : for man was created in the image
of God ; and was not Christ the image of the invisible God ? was
not he that Word that created raan? as is confessed, (page 34.)
and does not the Word both sanctify, save, and redeera ? (but
more to that hereafter) and this spirit of meekness, or divine
image, in which man was created, is not a Light of nature, as he
falsely supposes, and says William Bayley's Christ is, (page 33.)
and although in the same page, he says, " that Christ that restoreth
man's loss, is both to be sought and found in Heaven, viz. above
the stars and firmament." But then we may suppose that he has
neither sought nor found Christ there. But if he says he has
sought Christ at such a distance by faith ; I ask, if the object or
foundation of faith be divided from the faith ? or ifthe living faith
does not stand in the living power of God ? and whether the
righteousness of it does tell of seeking and finding Christ above
the clouds, stars, and firmament? or were it good reason to say,
we find Christ at such a distance, because we believe he is there
to be sought? But why tells he so rauch of «< above the clouds ?"
are not the clouds, and circumference of the heavens, as well
under us as above us ?
Here follows four arguments, or reasons, which William Bur
net lays down as the Quakers' ground, from Scripture, page 33.
1. From John viii. 58. " Before Abrahara was, I ara." " Now,"
saith the Quaker, " That which was the true Christ, was before
Abraham ; but the body was not before Abraham was, therefore
not the true Christ."
To this I say, and add, that he has minced our words; however,
the Scripture distinguishes in several places touching Christ,
and the body of Christ ; of Jesus, and the body of Jesus, Mat.
xxvii. 58. Heb. x. 5. 10. But this argument, William Burnet
says, he omits to answer in this place.
2. Argument, from John vi. 41. " I ara the bread that came
down from Heaven." " Now," saith the Quaker, " If Christ
he bread, and this bread came down from Heaven ; then the
body could not be Christ, because that came not down from
Heaven." I add, he was truly Christ as he carae down from Heaven, and
proceeded from the Father, for he was his only begotten Son, and
not divided from his body.
3. Argument, from Ephes. iv. 10. Now " he that is ascend
ed, is also the same that descended." " Now," say they, " If
he that ascended, be the same that descended ; and he that des
cended be the Christ, then the body could not be the Christ, be
cause that did not descend, but was taken in the womb of the
virgin."

41
I add, if he means by " body," that vvhich consists of fleshy
blood and bones, such a one was prepared for him, Heb. x. But
that He, viz. Christ, did not consist of that whieh was mortal ;
neither did his flesh, which is the bread from above, see corrup
tion. 4. Argument, from John xvii. 5. " And now, O Father, glo
rify me with thine own self, with the glory which I had with thee
before the world was." Then the body could not be the Christ,
because that was not till many hundred years after the world
was. The body whieh he says was taken in the womb of the virgin j
was it in that capacity before the world vvas ? And was not he
the true Christ, the Son of God, that so prayed unto the Father?
Now 1 do grant that the Scriptures mentioned in these argu
ments we have urged, and argued from them against Baptists,
though not altogether in those expressions, against all which
William Burnet gives his judgment in these words : " These,
with many other such like arguments, they use to blind the eyes
ofthe simple." Which indeed is a very easy way of answering,
thus to condemn them all by the lump ; for I do not find any par
ticular answer or confutation in the following matter to any one
of those arguments before recited, but rather a confirmation ;
where he goes on in these words, " The Scriptures give this
character of Jesus Christ, that he should he called Immanuel,
Mat. i. 23, that is to say, God with us, or God in flesh. And in
Isa. ix. 6, he is called the Mighty God. And so John i. 1, he
is called the Word, which was with God, and was God, and that
he was the root and Creator of man, and that Word or eternal
Spirit took flesh," &c. But he further adds as follows :
Baptist. " Now as he was God, he was co-creator with the
Father, and so was before Abraham, and had glory with God
before the world was, and in this sense came down from Hea
ven." Reply. What nonsense and unscripture-like language is this,
to tell of God being co-creator with the Father, or that God had
glory with God ? does not this imply two Gods, and that God had
a Father? let the reader judge.
Baptist. " Which word was God, yet he was not a Saviour
as he was the Word or Creator of the world, any otherwise than
he was held forth in the promise."
Reply. How then doth he say, "I ara God, a Saviour, besides
me there is none other?" And what is he saving his people from,
but from sin ? and was not this God's real work throughout all the
generations of the righteous ? and did not God say, " Surely they
are my people, children that will not lie ; and so was he their
Saviour." Isa. Ixiii. 8. And did not God say, « Look unto me
F

42
all ye ends of the earth, and be ye saved, for I am God ?" And
was it not God that in Christ was reconciling the world, and that
established them in Christ, and anointed them ? 2 Cor. i. 21. cb.
V. 19.
What confusion has this our opposer made about salvation,
who further adds :
Baptist. " He was not a Saviour, as the root and Creator of
man, but as he was to be the offspring of man; for as he from the
days of eternity was with the Father, and was his delight, he
most properly derived that title of being the Son of God." Page
34. Answer. Do but raark the confusion and darkness of this raan,
who has denied that God, the Word or Creator of raan, is a Sa
viour ; and Christ, as he was theroot and Creator of man, and as
he was the eternal Son of God, or from the days of eternity, he
has denied to be a Saviour, but as he was the offspring of man.
Do but eye the tendency of this doctrine, thus to deny the Son of
God to be a Saviour ; and how blind and ignorant this raan is of
the true Christ and Saviour ; and what has he dune less than set
the flesh above the Spirit ? For he grants that the Word, or eter
nal Spirit took flesh, but denies that he was a Saviour, as he was
the Word, or the Son of God, whereas it is through the Son of God
that eternal life is received, (John iii. 16,) and God's love was
manifest in sending his only begotten Son into the world, " that
whosoever believes on him, might not perish, but have everlast
ing life;" and the ingrafted Word is able to save the soul; the
word of grace is able to build up, and to give an inheritance
among them that are sanctified. So here the efficacy of the Son of
God, andthe Eternal Word, is proved against the Baptist's false
and unscripture-like distinction.
And touching those Scriptures, that God by his own blood pur
chased to himself a Church, (Acts xx. 28.) " Now God hath
neither blood, nor suffered," says William Burnet, which charges
the Apostle with untruths; and that of John iii. " No man hath
ascended up to Heaven, but he which came down from Heaven,
even the Son of man which is in Heaven." William Burnet
says, page 35, " Now according to his manhood or flesh he was
not in Heaven." By which he has rather justified the former
four arguments than otherwise.
But his telling, " as he was very God-man,* so the manhood
suffered, and the act was ascribed to the God-head." This is
confusion and contradiction to the former, that God did not suf
fer ; but such kind of muddlement our opposer is wiUing to please
himself with.
* Where are these terms in Scripture ; but that God was in Christ, God mani-
lest in nesn, «c.

43
And then he adds, that " he giveth that to the one wiiich be
longeth to the other ; the same is spoken of our salvation ; some
times it is attributed to one thing, and sometimes to another;
sometimes it is imputed to the act of Christ's suffering ; another*
while the very effects of our salvation is put for the cause."
Where do the Scriptures make such distinctions, or such rheto
ric ; and where proves he that faitli and obedience to the Gospel
is no cause of salvation, but the effects ? And by what rule does
William Burnet thus essay to correct the Sciiptures, which he
counts his rule ; or thus detect the sayings of Christ, as being
so improper, as giving that to one thing vvhich belongs to another
in such a high concernment? And has not he herein in effect
accused the Scriptures, and God, with the same thing (or as
great offence) as he has accused us with, as .giving that to one
thing which belongs to another; as our attributing salvation and
justification to God or Christ, as the Eternal Word, which he
would lay all upon the offspring of man, or upon the body of
Christ that suffered death upon the cross, and sometimes upon
the shedding the blood out of it, denying Christ as the Word
and Son of God to be the Saviour, contrary to plain Scriptures,
as before is shown.
Baptist. " Christ ascribing and attributing that to the God
head that properly refers tu the manhood, is a stumbling-stone
to this poor people." Page 35.
Answer. What is this, but to charge Christ with improper
doctrine, or impertinent speaking ? wherein William Burnet
makes himself wiser than Christ, and a coTrector of Christ's say
ings. It is no raarvel that he has so much accused us, feignedly
calling us poor people, when he has done no less to Christ, as
one not consenting to the wholesome words or sayings of Christ;
but in effect deems them improper, (in the case mentioned,) and
then makes that the cause of our sturabling; both whieh are
false. And wherein we are either accused for saying, " that God
saveth, justifieth, or the Eternal Word redeems, saves, &e. and
that God was in Christ reconciling the world ;" if our adversary
should say this is iraproper, and that it is an error to ascribe
that to God, the Eternal Word, or to Christ as the Eternal Son
of God, tliat properly belongs to his manhood, as the son of
Mary, not as the Son of God, &c. has not he accused Christ to
the very same purpose with speaking improperly ? What can
we expect from such a oue, but the like reproaches and contra
dictions of sinners, that Christ Jesus the captain of our Salva
tion underwent ? And yet this proud, in'csumptuous opposer of
• Act, and sufferii^, are two things ; the act was wicked men's, but the suf
fering' Christ's.

44
truth will pretend the Scriptures, or sayings of Christ, to be his
ride ; but when they please him not, he will essay to correct
them by his dark confused meanings, and corrupt interpreta
tions — who further adds to his corrupt doctrine, as followeth.
Baptist. " But as he was God without being man, or the root
and not the offspring, he could not save man ; for God v/as the
offended, and man the offender ; and it was impossible for the
offended to acquit and clear the guilty, and to discharge the debt,
and to erabrace the offender ; for no man out of Christ can see
God's face, and live."
Answer. Here it appears what he means by saving man, and
clearing the guilty, only a pacifying of God, and an acquitting
man from the penalty, as he imagines, whieh he says, " God
could not do; but something that was not God, but the offspring
of man." So by this he does not mean salvation to be a work
wrought in man, as a saving and delivering from sin, or the
offence within, but a satisfaction made to God that he may em
brace the offender, and yet he must be in Christ that sees God's
face. What gross contradiction is this ! and what falsehood and
blaspliemy is it, to say, God could not save ! or, that it was im
possible for him to discharge the debt ! Where, first observe, that
if salvation consist in pacifying or satisfying God, without any
inward work wrought by him in man, (which were a gross error
so to say) ; this is to assert that God cannot please himself, but
some other must do it ; and this is to deny that God had infinite
love, good will and favour in himself, as the real cause of his
sending his Son into the world.
And then I ask, Who is he that satisfies and appeases God,
discharges the guilty, and pays the debt?
Baptist. " It is the man Christ Jesus."
Question. Whence came he ?
Answer. " God gave him."
Question. And what is this man Christ Jesus, who can satisfy
and pacify an infinite God?
Baptist. " He is God-man, born of a Virgin."
Reply. How then does it hold that God could not save, and
how would this divide God, and set him at a distance from him
self? If that which satisfies be of infinite worth ; then whence
came allthese distinctions tending to raake a variableness in God,
whose love is infinite, and whose ways are ways of truth and righ
teousness? Or is it good doctrine to say, that God pacified God
when he saw himself angry ? For says the Baptist, " It was God-
man that did it." Whieh is all one as to say, God corrected him
self, and not man, while perfection and freedom from sin is denied
in this life by Baptists and others; and then he was mediator to
fcimself, and so a mediator of one; whereas a mediator is not a

45
mediator of one, but God is one. Gal. iii. 20. And the cause of his
displeasure, and of the law, and sentence of death being added,
was sin, which Christ comes to destroy, and to put an end to,
that the creature may be in him in whom the face of God is
seen, in whora there is no sin, and in him God is well pleased.
And thus we know a mediator is not a mediator of one, but we
have a mediator betwixt God and man, even the man Christ
Jesus : we have an Advocate with the Father : mark, we have
an Advocate, and we have life through the Son of God ; wc know
that the righteousness of the Law is fulfilled In every one that
walks after the Spirit. And so we can rejoice in God our Sa
viour, and testify against all such antichristian spirits as deny
his power, and say. He could not save as God ; whereas his Di
vine power worketh mightily in the true believers unto their
salvation ; for he hath wrought all our works in us, and it is his
Divine power that giveth unto us all things pertaining to life
and godliness. 2 Peter i. 2. And how is redemption purchased
by the Son of God, if he docs not save, as he is the Word, seeing
it is confessed he most properly was the Son of God from the
days of eternity ? Page 34. And how has he wrought off man's
disobedience by his suffering? Is it wrought off while man lives
in it, and denies perfection, and freedom from sin for term of
life ? And how then does the seed of the woman bruise the Ser
pent's head, if the Serpent must have a place and sway in man,
by leading him into sin all the days of his life ? Must not the
Serpent's head be bruised within, and the seed be known within
which bruises it ? And has not he that is horn of God the seed in
him ? And is not this seed spiritual ? But what is the price so
much talked of, that both satisfies God and saves raan ?
Baptist. "The sufferings and blood shedding of Christ, had
in it as much efficacy to save a soul from the first day he was
promised (if believed on) as the same day he died."
Answer. Was not the object and foundation of faith in being
through all ages ? did not the prophets believe and follow the
Spirit of Christ in them ? (1 Peter i.) from whence then was the
efficacy of salvation derived ? was it from spirit or from flesh ?
Surely it is the Spirit that quickens : if so, the efficacy was spi
ritual, not natural, or that which could not be lost. But whereas
so much mention is made of the blood shedding, and so much
efficacy and virtue seems to be derived frora it ; I ask, is it not
a spiritual supernatural virtue, power, and efficacy, that cleans
eth, saveth, and justifieth ? If it be, how then does it proceed
frora the shedding of the blood outwardly, (which shedding by
the soldier's spear, was a wicked man's act,) orfrora the essence
of the blood, if it perished, and be not in being, as is confessed ?
And is it good doctrine to say, that the blood, or life, which sane-

46
tifies and justifies true believers in ullages, is not in being?
When sanctification, purging the conscience, &c. is a real work,
can it be done by a thing that is not? And yet we know that
Christ the one Offering, the living Sacrifice, and the Blood of
the Covenant, which cleanseth thera that walk in the Light, (1
John i. 7,) is still in being, and was throughout all ages. And he
is said to be a Lamb slain from the foundation of the world, and
made his grave with the wicked, and with the rich in his death,
&c. ; and that his sufferings did all testify for God, his love and
good-will, though being reconciled through his death we are
saved by his life ; (Rom. v.), which life is hid from all them
that deny his work within, and the effect of his obedience to be
inward and spiritual, and plead that God embraces the offender;
denying perfection in this life, which is the tendency of much of
William Burnet's doctrine.
Baptist. " The Spirit could not in that capacity be a Saviour,
for that could not be killed nor hanged on a tree, but he that was
il Saviour was so." Page 37.
Answer. Herein he has shown us that he would fain deny the
Spirit to save; but then he minces and mangles his work, telling
us the Spirit could not in that capacity be a Saviour, that is, as
hanged on a tree. Indeed we never affirmed that the Spirit is a
Saviour in that capacity; but as it lives, quickens, gives life to
the soul, &e. So, however, seeing it is granted that the Spirit
in some capacity saves, the Saviour is not divided; Christ was
not a Saviour without the Spirit ; though William Burnet's words
imply so much, if the salvation depended on his body when killed;
which his brother Ives said was but " an empty trunk when tbe
Spirit was out of it;" now it would be sad to say, that an empty
trunk was the Saviour of the world.
Baptist. " He was that day born a Saviour : but had the Light
within been the Saviour, or the Spirit, or the Godhead, then this
had not been that day born."
Answer. Hereby has he denied the Spirit, the Light within,
or the Godhead to be the Saviour, and so has gone about to make
a separation between Christ, the Spirit, the Light, and God
head : whence then came this Christ ? and by whose power was
he a Saviour? had he any power but what was given him of the
Father? But a Saviour vvas born : what was he born for butto
bear witness to the truth ? and by whose power and spirit, but
by the power and Spirit of the Father^ and what he did and
wrought, it was what God did by him. And though that day
was horn in the city of David a Saviour, was he a Saviour dis
tinct from either Light within. Spirit, or Godhead ? what manner
of Saviour was he then ? This is sad doctrine, to exclude Spirit,
Light within, and Godhead from being a Saviour ; surely flesh

and darkness is not the Saviour, but the holy thing (spoken of)
which was of the Holy Ghost.
Baptist. But in his fourth reason, page 37, it is again con
fessed, " that Saviour that good old Simeon waited for, and was
revealed by the Spirit, and that he had the promise of seeing,
was the child brought to Jerusalem in Mary's arms, and taken
by hira into his arms."
Answer. This proves against our opposer in the first place ;
for, 1st. By the Spirit within good old Simeon waited and had
the Saviour revealed, therefore the Spirit is saving. 2dly, I
ask, was this child a natural birth, without either Spirit, Light
within, or Godhead ? or without any spiritual birth, seeing the
Light within, Spirit, and Godhead, is so much excluded and ex
cepted from being a Saviour ? But would it be good doetrine to
say, that Mary and Simeon carried their Saviour in their arms,
but had not the Light nor Spirit within them to save them ? or
that they carried God in their arras, and had him not within
them, if that child was God-man, as he terms him ? But Simeon
saw further than the Baptists, for he confessed Christ to be a
Light to enlighten the Gentiles, and the salvation God had pre
pared before the face of all people ; which Light within they
have endeavoured to darken as much as in them lies.
Baptist. " The Spirit descended on him like a dove, (Mat.^
iii. 16,) but had the Spirit been the ChrLst, what nonsense would
it be to say the Spirit descended upon the Spirit?"
Answer. The Spirit's descension on hira in that likeness,.
was a testimony to John, the more to confirm his belief of Christ ;.
and does not argue that Christ was without the Spirit before, or
had it not in him, who was the Son of God ; neither does it argue
that Christ the last Adara, is not a quickening Spirit now in his
spiritual appearance, (1 Cor. xv. 45,) because that John saw the
Holy Ghost descend on him like a dove in the days of his flesh.
And as to Christ within both to save and ride, (for which we are
accused,) we are not ashamed of him ; but do testify to him with
in, and his government, power, and authority within ; and have
not been ashamed of him before raen in storray days and trials ;
when many of the chieftains of you Baptists were fain to hide
and secure yourselves, for all your boasting of your God and
Christ at a distance above the clouds^ stars, and firmament. It
is no marvel in such trials fear surprises you, and that now you
can carp, and cavil, and villify such as have been faithful in
sufferings, when you so much oppose the Light and Saviour
within, and show yourselves to be in the spirit of Antichrist, as
this William Burnet has apparently done, to the shame of you
that own him : who also, (page 38,) accuses us for owning,
« that Christ took flesh or a body, but wiU not own that body t»
be Christ."

48
Indeed, if we should say, that Christ took Christ, it would not
be good sense; but that a body was prepared him, and Christ
came in the flesh, and was put to death as concerning the flesh,
but quickened by the Spirit, is Scripture language.
Baptist. "The Galatians crucified to themselves Christ
afresh, by looking back from Christ, to be justified by their own
merits." Gal. iii.
Answer. They crucified Christ, by disobeying the truth,
and turning frora the Spirit, or Light within, wherein they once
begun well ; wherefore it was said to thera : *' Are ye so foolish,
having begun in the spirit, are ye now raade perfect in the
flesh ?" (Gal. iii. 1, 3.) So they that oppose the Light within, and
deny the spirit within to save, are but still in the flesh partaking
of the sarae foolishness ; and therefore there must be a travail
known before Christ be forraed in them. And whereas we are
accused with " denying that blood let out, to be any way meri
torious to salvation." Page 37. I ask, whether any thing is of
eternal merit and worth that is not everlasting? And where do
the Scriptures use those expressions, and so much vary about the
blood of Christ, as one while to say that the shedding that blood
outwardly was the meritorious cause of salvation ; another while
the word " shedding" to be left out, and the stress laid only upon
that blood itself, which the soldier shed or let out of his side with
a spear, which was after he was put to death. John xix. 33, 34.
But then of what effect were the drops of blood that fell frora him
in his agony ? Another while, it is the body that was criicified,
and not the spirit within that saveth ; for the Spirit, Light and
Word within is denied to be the Saviour, by this our adversary,
who does not know how to state his own faith and principles,
who in page 39, accuses us with "gross mistake, mere fables,
and vain titulations," for saying, " that the blood that sprinkles
the conscience, cleanseth from sin, sanctifieth, &c., is the life,
or is of the Spirit : and that it is the blood of the Covenant," &c.
Answer. Here is no mistake nor fables proved against us, for
the Spirit, the Water, and the Blood agree in one ; and by walking
in the light is the blood of Christ known to cleanse from all sin.
Now the blood that sprinkles the conscience, cleanseth, &c. is as
truly spiritual as the water is, whieh Christ giveth, and by which
he washeth his Church through the Word. For we are not to sup
pose two kinds of Saviours and sanctifiers ; that is, both a natu
ral, (which is not in being, as is said of the blood that was shed,)
and the Spirit which still liveth. And though Christ, that he
might sanctify the people with his own blood, suffered without
the gates, (Heb. xiii.) I hope it will not be denied but this work
of sanctification is wrought and fulfilled within by the Spirit, and
that sprinkling and purging the conscience is inward ; and then.

49
Vvhere the blood is said to do it, that must needs be spiritual |,
for surely the blood shed outwardly must needs have a spiritual
signification, as well as the watei- and the cros.s had : and the
Apostle attributes washing or sanctifying, to water as well as
blood. Again, it is confessed, page 35, " that God by his o\vn blood
purchased to himself a Church.'* Acts j(x. 28. Now tbfs blood
of God, or that blood that relates to God, must needs be spiritual,
he being a Spirit ; and tho covenant of God is inward and spiri
tual, and so is the blood of it. But our opposer confesses '> ho
is as ignorant of any such blood as may be." Page 42. A^td in
deed, so he is like to be while he sets hiraself to conteiid against
the very mystery of God, and against plain Scripture, telling u.s,
that " God hath not blood,'? page 35, contrary to Acts xx. 28.
Zeeb. ix. 11.
And now to his 40th page, I query, 1. Whether Christ abo
lishing and destroying the powers of Satan, and htringiing in
everlasting righteousness, as is said, be not a work to be fulfilled
within, where Satan has ruled ?
2. Whether man be discharged of his debt while he liyes in
disobedience to the Light or Spirit of Christ within ?
3. Whether Christ's obedience on the cfoss will exempt roan
from bis obedience to Christ, or does acquit him in the aight of
God, without having the righteousness of the Law fulfillied with
in him?
4. Whether God be satisfied that the many offences should re
main, and yet take the one offering for a full discharge {mva the
penalty ?
If you say he is, then, 1. Whether any man's offences can de
prive him of his discharge ?
2. Or, whether it is but only a selected and chosen number
that the debt is payed for, and salvation merited ?
S. And then, how did Christ die for all ? But ifthe benefit ac
crue to man only upon condition of believing ;
4. Then how is man's obedience excluded, as not any cause
of sanctification, justification, or salvation, but an effect only ?
And then, can there be any true believing without obedience?
And further, I find contradictions about the same matter,
page 40, for one while the stress is laid upon Christ the one
offering, which is still in being, and his flesh and blond partaken
of, eat and drank of by the true believers ; another vvhile upon
the blood that was shed.
Touching which the Baptist says : « Though that bloot] shed
be net in being, yet the efficacy of that blood is still in being.^'
Reply. What efficacy ? Is it natural or spiri^^al ? If natural,
then how is the blood lost, or not in being ? and then, where isi
G

50
the Spirit's work? If the virtue be spiritual that saves and
sanctifies, &c. it never dies nor perishes ; neither was it derived
from that which is not in being, nor was any corruptible thing
its original.
Again, If the blood shed " cry afresh, and sound in God's ears
for mercy for sinners," as he says, how is God fully satisfied,
and man's debt discharged, or his disobedience wrought off, as be
fore? Is mercy still to be cried afresh for, where wrath is appeas
ed, and satisfaction made, as is supposed? This is strange con
fusion. And can that which is of such infinite worth, as to pur
chase man's eternal salvation, be corrupted or lost, so as not to
be in being ? As absurdly he brings a comparison of " a pur
chase among men, and that which bought the purchase being
lost or given away ;" as if God should set such a small value on
that which purchases man to himself. Oh ! gross ignorance and
error. And yet it is confessed, " that Christ is the purchaser,
and sinners or salvation the purchase, and the price his life."
Fage 40.
Whereas before, (page 39.) he has contended against that of
the blood that sanctifies, " being the life of Christ," but now the
price is his life: and is not that price which purchases and re
deems sinners, that precious blood ofthe Lamb which is not cor
ruptible, no more than his flesh was? But if William Burnet
intends that the blood outwardly shed by wicked hands, was the
price and life of Christ, as his words import, then it follows from
his other words, that the life of Christ is not in being; and this
would render him a dead Christ, whereas the life that he laid
down, he had power to take up again ; and he said, " I lay it
down of myself, and no man taketh it from me ; and he gave
himself a ransom for all."
And now, whereas Solomon Eccles, in page 41, is accused of lit
tle less than blasphemy, about a letter, chiefly of a passage con
cerning tbe blood, in these words, viz. " The blood that was
forced out of him by the soldiers after he was dead, who before
that bowed his head to the Father, and gave up the ghost, I did
say that was no more than the blood of another saint, &c." Thus
far Solomon Eccles.
Now to these words, viz. "no more than the blood of another
saint," his intent was as to Papists and you, whose rainds are
carnal, who oppose the Light within, and also simply, as to the
essence of the blood, which you dare not say is still in being, but
not as to the spiritual virtue and testimony, which is still in
heing. This Solomon Eccles owned to be his intention ; and in his letter
in the preceding words, did highly speak in esteem of the blood
of Christ and new covenant, " as more excellent, and living,

51
and holy, and precious, than is able to be uttered," &c* which
might have satisfied any spiritual or unbiassed mind. And what
difference is there between William Burnet saying, that the
blood that vvas shed, is not in being, or comparing it vvith a price
that is lost, (page 40,) and Solomon Eccles saying, then "it was
no more than the blood of another saint," the one being not of con
tinuance any raore than the other ? By this, raay not William
Burnet as well be thought guilty of little less than blasphemy, as
Solomon Eccles, though I do not so judge either therein.' And see
ing that the children had flesh and blood, and Christ took partof
the same ; if the same, how was it more, or another, simply as
to the matter of blood ? And if the Jews had drank the blood
that was shed on the cross, do you Baptists think it would have
cleansed them from sin ? And yet I do not make Solomon Eccles's
expressions therein, especially as construed by our adversaries,
to be an article of our faith ; for I own that in one sense the
blood shed was more than that of another saint, though not in the
matter of it, as to the visible ; — more, in that it had a peculiar
signification ; and Christ the one offering was the man peculiar
ly ordained or appointed of God, both to bear the sins of many,
to end the many offerings under the Law, and in all his example
and sufferings, that were permitted to be laid on him, he both
answered, fulfilled, and ended the outward part and administra
tion of the Law and shadows, and performed the Father's will
therein ; and was particularly eyed and prophesied of accord
ingly by the holy prophets ; and through all his sufferings in the
flesh, he gave an universal testimony, and consecrated a new and
living way, even through the veil, that is to say, his fiesh, that
the way into the raost Holy might be manifest.
Baptist. " Neither did I ever read that it was the blood or
life in Christ, or the life of Christ in his people, that we are jus
tified by," &c. Page 42.
Answer. The Spirit of Christ, (which is Life) does both
quicken, sanctify and justify the true believers, (John vi. 63. 1
Cor. vi.) and that blood and water that is said to cleanse, is not
of another kind, but agrees in one with the Spirit, all which is
known within, and the effects thereof.
Baptist. " All things under the Law, in the type, were purg
ed with blood, and this blood was material blood, and not mysti
cal ; and that blood that Christ shed in order to the effecting the
salvation of man, raust needs be visible and material blood."
Answer. Do but mark here what a sad consequence he has
drawn ; as if one should reason, that because the type was ma
terial, visible, and not mystical, therefore the antitype or sub
stance must needs be material, and not mystical. By this all
mysteries or divine things are excluded from being either spiri-

52
mal, anlitypc, or substance, whei-eas it was the Heavenly things
themselves that are in Clwist, in which consists the substawe
and end of types and shadows. Bnt to say that material blood
was a type of that which was material, is to give the substance
no preeminience above the type, (especially if neither of them be
mystioal, nor in being,) of like as if one should say, one type was
a type of another ; as to say, because circumcision, which was a
type, was material or outward, therefore the circumcision of th6
Spirit, which is the antifype of it, must needs be outward too,
and not mystical, which would be sad doctrine. And thus he
might as well reason touching all other types and shadows under
the La\v, and the Heavenly or good things to come, prefigured
or shadowed by them, that because the priests under the Law,
at the outward tabernacle and teraple, were ministers of outward
or temporal things, carnal ordinancesi, shadows, &e. therefore
those good things to come, those Heavenly things which Christ
Mils said to be the high priest of, must needs be temporal, and
not Wiystioal, vvhich were absurd to assert. Whereas both the
heavewly and more perfect tabernacle and altar, with the hea
venly things, are all a mystery, and spiritual ; the offering arrd
iiv'iwg saet^fiees are spiritual ; the passover spiritual ; tire seed
spil^itual ; thte bread, th© fruit of the vine, the oil, the flesh and
the blosd, Which give Hf« to the soul, yea, the watet- and blood,
which wash and Sprinkle the conscience, are all spiritual aind
ifiysterioiHS, as the wew covenant itself is, which they belong
to, aild thc^ thiflgS known in ; and this is the nCw and living
way x<'hie!h 'Chfi^ist set open, through the veil of his flesh. Heb. x.
Let them receive this who can.
And this may aU.swer that qiiestion, Wherever did Godattri-
•biite the name of blood to spirit? Whereupon I may ask as
weSI, if the name of water was never attributed to the spirit?
Sec John vii. 38, 39. And whether the blood of God, and of the
new covenantt, be nrtt spiritual ? If not, how is it called his own
Wood'? Acts XX. 28. And is hot the new covenant spiritual,
vi«. the law written in the heart, and the spirit in the inward
parts? If it be, surely the blood of it must be spiritual too.
Again, compare the articles of William Burnet's faith about
the blood shed without the gates, &c. page 42. « By which,"
he says, "We are jtistified." Another while, ?< It is t*ic means
or cause of justi'fication;" and yet it is neither spirit, nor the
life, by his own confession : nor is it in being, but lost. Page 40.
Whereas wc are justified by the Spirit, and saved by his life.
1 Cor. vi. 11. Rom. V. 10. ehap. iv. 2S. And yet^ in contradictia'n,
he says, "Christ has redeemed maw by his death, and blood shed
ding at his death," (he should have said, it was shed after his
death) ; find then, " Let every one's expectation he from that

58
Christ," &c. Indeed our expectation is from no other Christ, fur
two Christs we do not preach. But mark how one while William
Burnet makes " that blood, and the shedding of it," his justifier,
redeemer, &c. which he has confessed is not in being. Another
while, people must seek their Saviour " above the clouds and
firmament," (page 33,) contrary to the righteousness of faith.
Rom. X. &. Another while, they must look " to Jerusalem" for
ju,stification, to " the bbxid that was there shed," (page 24,)
contrary to Deut. xxx. 13, 14. and Rom. x. And if men should
look to Jerusalem for that blood, it is not there to be found, for
it is not in being, says William Burnet. What confusion, what
a labyrinth and uncertainty is he in, and does he bring his
hearers into ? But as to these things, sufficient is said before,
and the raystery of Christ's sufferings and blood, as revealed by
his Spirit, owned by us, according to the Scriptures of Truth.
Their vain confusions all shall die and cease :
But Li|;'ht and Truth within, shall still increase.

Some heads of the controversies and disputes that were between
Geotge Wliitihead, and the Baptists, at Chertsey and Horn in
Murry, on the 16th and itth days Of the Fourth month, 1668.
William Burnet and Jeremiah /res.—" That one of you Quakers
hath written, that Christ was never seen with a carnal eye, whicli
we can prove he was."*
George ^Atfe/iead.'— .Christ Said unto Philip, " He that seeth
me, seeth ray Father also ;" which could not be with a carnal
eye. And was not he the true Christ, a Saviour, that said, " Be
fore Abraham was, I am ?" And it is said, he took part of the
same that the children had, to wit, flesh and blood, vvas not that
he the true Christ ?f
WiUiam Burnet. — " That body of Christ that suftered on the
cross, and was buried in the sepulchre, was Christ the Saviour
ofthe world."
George Whitehead,'^Th&t body was called the body of Jesus,
when Joseph of Arimathea begged it of Pilate ; for that body
was prepared for Jesus ; it is not Said, he begged the Jesus of
Jesus, but the body of Jesus.
Jeremiah Ives.-^" That body without the spirit, when it was
dead, was but an empty trunk,":|:
George Whitehead. — But so is not Christ the Saviour of the
World, who was hcfctre AbfahaM.
? The accusation. f To this they would not answer.
t Here he flatly contradicted his brother Burnet

54
WiUiam Burnet  " Christ as he was God, before he assumed
the body that suffered, could not break the Serpent's head, nor
was he capable of being a Saviour without a body,* because he
had nothing to offer as he was God," &c.
George Whitehead — Herein William Burnet has denied the
power of God, and its sufficiency, and has spoken no less than
blasphemy, to say, " God could not break the Serpent's head ;"
whereas God is often said to be a Saviour, as in Hosea, " I am
God, a Saviour, besides me there is none other," &c. with many
other places.
Jeremiah Ives and William Burnet. — "Is the sarae body of
Christ, that suffered on the cross, in Heaven, yea, or nay ?"
George Whitehead. — The body of Christ in Heaven is not car
nal but spiritual.
Jeremiah Ives and William Burnet — "But what becarae of
that body that suffered, is it in Heaven, yea, or nay t"
George Whitehead. — I do not read that he is in Heaven with a
body of flesh, blood, and bones, it was changed."
Jeremiah Ives. — " As for the question of the blood, we will
pass that by.f Is the same body of flesh and bones in Heaven ?"
George Whitehead. — Would you have me answer your question
herein, when you dare not assert it to be the same in all the in
gredients, to wit, as having the blood in it ? What say you to
it ? Is it in Heaven without the blood in it ? Christ after his
resurrection appeared in divers forras, as one while his appear
ance to Thomas was to be touched ; at another time he said,
"Touch me not, I am not yet ascended;" and he appeared
araong them, the doors being shut ; and once also he vanished
out of their sight ; mark, he vanished out of their sight ; and in
what manner his body was changed, or what transmutation it
had, I shall not go about to demonstrate, for I vvould not go about
to make myself wise above what is written in this matter.
Jeremiah Ives. — " What change or alteration Christ's body
might have, we cannot determine, nor what glory ho is in ; for
to inquire with what body the dead are raised, is absurd, and
that which should not be.":j:
George Whitehead. — Why then do you obtrude a question upon
me, which you dare not plainly assert, or which you are un
learned in yourselves ?
William Burnet. — " Tou deny the shedding of the blood upon
the cross, that was let out by virtue of the spear being thrust
into his side, to be meritorious, or the meritorious cause of man's
justification." This William Burnet held in the affirmative.
• Blasphemy. -j- What a body is that without blood in it ?
t Of which absurdity divers of you Baptists are guilty, as Matthew Caffin, and
others.

55
George Whitehead. — The shedding of that blood let out by the
spear, was an act ofa wicked man, and the sp6ar an instrument
of cruelty; which to lay the meritorious cause, or stress of justi
fication upon, is false doctrine ; for there is a great difference
between Christ's offering up himself by the Eternal Spirit, a
lamb without spot to God, and the acts of wicked men inflicted
upon hira ; as it is said, by " wicked hands they put hira to
death." Jeremiah Ives  " You must not stand upon the grammatical
sense of his words, but take his meaning. My brother Burnet
meant, Christ's passion, and not the act of wicked men, or not
the soldier's act of shedding Christ's blood.* Brother Burnet
was not that your meaning ?"
William Burnet  " Yes brother,f yet it is proper to say, it
was Christ's act to shed his blood, as it was Saul's act to kill
himself, when he bid his armour bearer thrust him through."
George Whitehead. — This is a gross comparison, thus to in
stance a murderer in this ease of Christ's suffering ; thus to
bring a murderer to prove it Christ's act to shed his blood when
he suffered. Neither does it hold parallel, for Christ did not bid
tbe soldier thrust -his spear into his side, it was done after he
was crucified and put to death.
Jeremiah Ives. — " But whether or no that blood that was shed
upon the cross, was a meritorious causeij: of justification, I am
justified and purged by it."
George Whitehead. — Whether or no that blood which purgeth,
cleanseth and justifieth, is still in being, seeing it is the blood
of Christ that cleanseth^ them from all sin, who walk in the
Light, as God is in the Light ; and that there are three that bear
record in the earth, the Spirit, the Water, and the Blood, and
these three agree in one.
But to this question, whether the blood that cleanseth, beareth
record in the earth, be still in being ; they gave no answer.
? Here one brother contradicted the other.
¦J- Note. He meant by a wicked man's actions, Christ's passion.
i See how the question is altered. 1. If the shedding the blood, &c. 2. If
that blood. 3. Is the meritorious cause. 4. Is a meritorious cause.
§ That which cleanseth, must needs be still in being, if cleansing be a real
work, and that is spiritual.

56

Mw the principal heads of the controversy were more briefly col
lected, as foUows. Together with Matthew Coffin's contradictions
against them.
Jeremiah Ives. — "The blood that was shed upon the cross, doth
justify and sanctify."
George Whitehead- — Is that blood still in being, yea or nay ?
Jeremiah Ives--^" We will pass by that question, it piay be as
it was left behind ; answer to the body that was crucified, whe
ther it be in Heaven, yea or nay?"
George Whitehead — Is it in Heaven without the blood in it ?
Matthew Caffin. — " The blood is in it, or with him, in Heaven,
he entered into the holy place with blood."*
George Whitehead.^r-ls it that blood that was shed outwardly in
his body ?
Matthew Caffin.—** Yes, by the almighty powi^r of Godi he could
take it up again."
George ^AifeAcad.!— Where provest thou tliat he did take jt up
again ? Others deny the blood to be in the body in Heaven • But
of this point we could have no proof.

And furtiier take notice of some passages and- CQiitraiictio'as qf one
Tlwmas Brown, a Baptist of WorpksdoH, contending with
some of otir friends in the Marshalsey prison, about the blood that
was shed, ^c. as the others before.
George Whitehead asked hira, what became of the blood that
was shed ? is it in being, yea or nay ?
Baptist. " Nay, it sank into the ground."
George fF/»ifee4e/Mi.-"The» Matthew Caffin and thou are of two
contrary minds, for he said, it is in being with Christ in Heaven,!
he having power to lake it up again.
Baptist. "Then Matthew Caffin is able tq demonstrate what
he has affirmed at touching it."
George Whitehead. — Now it appears thou wilt contradict thy
own belief, and be of Matthew Caffin's faith, wheras thou shouldst
have some faith of thy own, and not pin thy faith on Matthew
Caffin's sleeve, nor be of such an implicit faith,
* What holy place, and with what blood .'
t What a babel are you Baptists building ?

57
There are many things in William Burnet's hook which I
could enlarge upon, and show his ignorance in ; and several of
his argunients and opinions concerning the resurrection, which
I shall not here contend with him about, though he has argued
very weakly and shallowly, and wrested Scripture, which I can
manifest. But I recommend the reader to that part of the dis
pute that was with Matthew Caffin about that subject, wherein.
both he and William Burnet are answered, without further col
lecting his impertinences therein, who appears ignorant of the
mysteries of truth and salvation, and goes to assert matters be
yond his understanding, like an intruder into things he has not
seen. But the resurrec^tion, according to the Scriptures of
Truth, and testimonies of Christ and the Apostles, we do be
lieve and own, as recorded in John v. 21, 24, 25, 28, 29. ch. xi.
35. Mat. xxii. 30, 31, 32. 1 Cor. xv. 34, 35, 36, S7, 38, and
so on. 2 Cor. v. l. Many other places might be cited.
And as for William Burnet's silly rhymes and jigs in the end
of his matter, they are so frivolous, and several of them so gross
and false, that they are not worth inserting again, part of theni
depending on that saying in his book, (page 20,) viz. " Let ma
persuade every sincere hearted soul to keep to the Scriptures,
that they may be made to participate of all the good held forth,
by and in the promises of God." Which is like those Jews,
thinking to have eternal life in the Scriptures, who would not
come to Christ that they might have life ; yet they searchecl
them to partake of the good which they fell short of therein.
' John V. 39, 40.
But William Burnet, in page 21, has again contradicted
himself, in confessing, " That the reception of the Spirit is the
only means to put a man into a capacity for, and give him right
to obedience. There is nothing that gives a soul right to gospel
ordinances, but the gift of Christ to us, and his being revealed
in us by his Spirit."
Thus far William Burnet to his own confutation has confessed
to the reception of the Spirit, and the gift of Christ, and his be
ing revealed in us by the Spirit, whereby he has overthrown
much of his work

Here follow some heads of the dispute with Matthew Coffin about
the resurrection,
Matthew Caffin, — " I do affirm, that the same bodies of flesh,
blood, and bones, that are buried in the graves, shall be raised^
H

58
from 1 Cor. xv. and John i. 19, 26, 27. What say you to the
question — do you deny it ?'*
George Whitehead. — Some man will say, how are the dead rai
sed, and with what bodies come they forth ? 1 Cor. xy. " 0 fool !
that which thou sowest is not quickened, except it die, and thou
sowest not that body that shall be, but bare grain, it may chance
of wheat, or some other," &c.
Matthew Caffin. — " My question is not with what body, but if
the sarae that is laid in the earth shall rise ?"
George Whitehead. — The question, how are the dead raised,
and with what bodies come they forth ? w,hich was asked by some
whom the Apostle reprehends as fools, comprehends thy question,
whether the same body, or another shall be raised ; and therefore
the Apostle's answer in the case, raight satisfy thee, if thou wert
reasonable, I do certainly believe.
Matthew Caffin. — « It is sown a natural body, it is raised a spi
ritual body ; the sarae that is sown, is it that is raised."
George Whitehead. — Is that body of flesh, blood, and bones,
thoti speaks of, the seed to which God giveth a body as it pleas
eth him, and so to every seed its own body, yea or nay ? But no
direct answer would Matthew Caffin give to it, t|ough many
times urged.
Matthew Caffin. — " I appeal to the husbandmen and farmers
who sow wheat, rye, pease, &c. how the same grain or sort^ and
grain that they sow, doth arise and grow up again."
George Whitehead.— -l do appeal to the husbandmen, whether
the same corn that is in the ear of wheat, rye, &:c. be the same
that was sown in the ground ; or whether that body or ear of
cern, (being come to inaturity, so to a body,) be the very same
that was sown ? Surejy they may easily see Matthew Caffin's
error herein; for the wheat, or other grain that falls into the
earth dies, as to tbC' substantial part of it ; but if that which
coraes forth, were but the same that is sown, there were no in
crease ; then husbandmen would soon be weary nf tilling the
ground, and sowing. And if that body of "flesh, blood, and bones,
be the seed, to which God giveth a body as it pleaseth him, and
which shall be raised, as he says ; then from hence every man
must come forth with two bodies, which is monstrous. To this
Matthew Caffin could not reply nor clear himself. And further,
there is a natural body, and there is a spiritual body, as there
are bodies celestial, and bodies terrestrial ; the sun, moon, and
stars are the celestial bodies ; but the birds, beasts, and fishes,
are the terrestrial. Now you might reckon him a very blind and
ignorant man that should put no difference between those bodies
celestial, and these that are terrestrial ; or that should reckon
the bodies of sun, moon, and stars, and the bodies of birds, beasts,

59
and fishes, to be all one in matter and substance, as Matthew Caf
fin has doue concerning natural and spiritual bodies.
Matthew Caffin. — " The resurrection of the bodies, I affirm,
and believe. And people, it is as you have been taught and be
lieved. So let us leave this to the people to judge of, &c."
George Whiteliead. — There is something more to be said to
what thou hast alleged from Job xix. of seeing God with these
eyes, which thou wouldst make people believe are these bodily
eyes. This supposes that God is not a Spirit, nor invisible, &c,
for no object or thing is obvious or visible to the carnal or out
ward eye, but what is visible and outward, that is a bodily and
outward substance ; for these bodily eyes cannot see a Spirit, or
that which is invisible.
Matthew Caffin. — " These eyes shall be glorified and made spi-
ritual ; for as now they are mortal and corruptible they cannot
see God, but as they are made immortal, and glorified, they shall
see God."
George Whitehead. — Job after said to God, " I have heard of
thee by the hearing of the ear, but now raine eye seeth thee."
Job xiii. 5. This was a spiritual eye, and not his bodily eyes.
But to tell of these bodily eyes being made spiritual, and then of
seeing God with them^ that they must be raade so spiritual, and
be' the same they are for matter and substance ; this is strange
doctrine, and that which we could never hear demonstrated from
any maxim in divinity, nor yet from any general rule or reason
in philosophy. Let us hear how thou wilt demonstrate that these
carnal or bodily eyes shall be made so spiritual as to see God,
who is invisible, and yet they be the same in substance that they
are ? But Matthew Caffin did not at all essay to demonstrate his
assertion, nor to clear hiraself of his absurdities.
Matthew Caffin,—" Let us go on to the next question, and leave
this to the judgirient of the people."
George Whitehead. — It is here, before this auditory, evident and
manifest that thou Matthew Caffin art confounded in thy work,
and put to a nonplus, not being able to raanage thy assertion, nor
to clear thyself ofthe absurdities justly charged upon thee from
thy own words and arguments. Wherefore be ingenuous, and con
fess thy error, and that thou art confounded, and not able to main
tain the controversy in this matter. Thou hast come off very
faintly. I advise thee, as thou wilt answer it before the great
God, who will judge, the secrets of men by Christ, according ta
the gospel, that thou dost not wrong, nor go to out-face thy own
conscience before this people, as if thou wert not confounded ; but
deal plainly and ingenuously, and confess and acknowledge thou
art at a loss, and confounded, who for proof tells the people, "it
is thy belief, and what thou hast affirmed is true ;" as much as to

60
eay, it is triie, because it is true ; or people must believe it, be
cause Matthew Caffin says it; and then they raust receive it upon
an implicit faith, as believing he is infallible. But Matthew Caffin
has no such authority with us, for we see him fallible, in error
and in confusion, as particularly, about the same wheat growing
again, and seeing God with these bodily eyes. [With many more
errors and falsehoods which Matthew Caffin was detected for,
which we have more at large upon record.]

A POSTSCRIPT.
These Baptists, who have been thuS wrangling, querying,
and contending about tbe resurrection of the same flesh, blood,
and bones, have manifested their carnal fleshly minds, (wherein
they are puffed up, as intruders into things they have not seen,)
and their gospel, to consist more of imaginations about flesh and
blood, which cannot inherit the kingdom of God, (1 Cor. xv. 50,)
than of any real knowledge of the true and saving gospel, which
consists of Spirit, Divine power, life and light, the knowledge
of which affords true satisfaction to them that enjoy it, without
such vain and carnal contentions of Baptists, and questioning
how the dead are raised, and with what body, like those whom,
the Apostle reproved as fools. (1 Cor. xv. 35, 36, 37.) As also
like the Devil's disputing or contending with Michael the arch
angel about the body of Moses. (Jude ix.) They have appear
ed in these their carnal contests, to darken peoples' minds from
the true light and life within. , And such have been the pro-
ducts of flesh, and darkness against the breakings forth of truth
in its light and power, which is, and will be, exalted over all
these oppositions and clouds of ignorance that rise up against it.

FINIS,

DEVONSHIRE-HOUSE MONTHLY MEETING.

A SHORT ACCOUJVT AJVD TESTIMOMT COJVCERJ^mG OUR
HEAR AJ^D WORTHY FRIEJVD
GEORGE WHITEHEAD.

OUR ancient worthy Friends, who in the morning of this Gospel-^
day, were about the same time sent forth to declare the Truth, with
this our deceased friend, are now mostof them gone to their rest ; yet
the generality of Friends of middle age, may have had a long know
ledge of him, and of his gravity, wisdom, and abilities, beyond many
in flie Church of Christ. But for the sake of the younger Friend*, that
have not had that knowledge, and for the encouragement of those in
faithfulness, that are, or may be convinced of the blessed Truth, or
receive a gift of the ministry, we of the monthly -meeting of Devon
shire-house, of which he- was a very erainent member, about the space
of Fifty years, esteem ourselves engaged to give in this our short ac
count and testimony concerning him.
We find he was born at Sun-bigg, in the parish of Orton, in the Coun
ty of Westmorland, about theyear 1636, of honest parents, who gave
him education in grammar learning.
At, or about the seventeenth year of his age, when some Friends,
by the mighty power of God, were gathered to be a people, the Lord
was pleased to visit him, and by the testimony of truth, he was reach
ed unto,and convinced ofthe necessity of an inward and spiritual work
to be known and wrought upon the souls of men ; and of the empti
ness a,nd insufficiency of outward shew and formality, out of the life
and power. And in the year 1654, and the eighteenth year of his age,
the Lord sent him forth to preach the everlasting Gospel in life and
power; and having passed through York, Lincoln, and Cambridge,
had sorae service in his journey, and travelling on foot, he came a
youth into Norfolk and Suffolk, where he visited some few meetings
of Friends, and Steeple-houses, and meetings of sober professors ; at
one of which, near an whole meeting was convinced, by the mighty
power of God, through his lively and piercing testimony and prayer.

62
He continued some months in Norfolk, and about Norwich, where
having meetings, he preached the everlasting Gospel, and thereby turn
ed many from darkness to light, and from the power of sin and sa
tan, unto God, and his power; that people might not continue in
empty forms and shadows, but come to the life and substance of true
religion ; and to know Christ their true teacher and leader. And great
was his service, labour and travel in those countries, whereby many
were reached unto, convinced of, and established in the blessed truth ;
and some raised up to bear a public testimony thereunto. But he suffer
ed great opposition, hardships, long and sore imprisonments, and se
vere whippings for his testimony to the truth, in those his tender years,
although few now remain who where living witnesses thereof; yet by
a journaj of his own writing, which we desire may be printed, the
same will more largely appear ; and the perusal of which we hope,
raay be edifying and serviceable, to the present and succeeding gen
erations ; and therefore we would not be too particular in relating his
suffering, imprisonments, services, and travels, throughout most parts
of this nation, but proceed to say something of our own experience,
and that knowledge we had of him, and of his eminent services and
great concern, for the peace and prosperity ofthe Church of Christ
every where, during his long abode with us in this city.
We may say, he was one whom the Lord had fitly qualified, and
prepared by his divine power, and holy Spirit, for that Work where
unto he was called ; and whereby he was made one of the most able
ministers of the Gospel in our day. He was a large experiencer of the
work of God, and deep mysteries ofthe Heavenly kingdom, and was
frequently opened in meetings to declare of and unfold the same, in the
clear demonstration of the Spirit and power, dividing the word aright,
to the opening and convincing the understandings of many, who were
unacquainted with the way and work of truth, and to the comforting,
confirming, and establishing of the people and children of the Lord,
in their journey and travel Zion-ward.
He was not only a zealous contender for, and asserter of the true
faith and doctrine of our Lord andSaviour Jesus Christ, in a sound and
intelligible testimony, but also was valiant and skilful in the defence
thereof, against adversaries and opposers ofthe same; and one, who
through a long course of many days, was careful to adorn the doc
trine of our holy profession, by a circumspect life and godly conver
sation, wherein the fruits of the Spirit, viz. love, joy, peace, long-
suffering, gentleness, goodness, faith, meekness, and temperance, did
eminently shine forth through him, to the praise and glory of God.
Being thus qualified, and of a meek and peaceable disposition, he was
had in good esteem amongst most sorts ofpeoplethat where acquain
ted with him ; which tended much to the opening his way in his pub
lic service for truth; and frequent solicitations unto several kings
and parliaments, bishops, and great men, of this our land, for the
relief and release of his suffering friends and brethren, under sore
persecutions, and hard imprisoninents, ani for liberty of conscience,
and also for relief in the case of oaths. In which labour of love and

63
' /
eminent services, among other brethren, this our dear friend, was
principally exercised, and the Lord was with him, and raade way for
him, in the hearts of the rulers of the land. So that his faithful la
bour was often crowned with success to the comforting and rejoicing
of the hearts of many suffering brethren.
He was a good exaraple to the flock, in his diligently frequenting of
first and week-day meetings for publie worship, and other meetiugs
for the service of truth, so long as his ability of body remained ; wil
ling to take all opportunities fur publishing and promoting the truth ;
zealous to support good order and discipline in the church of Christ:
and as he was not suddenly for taking hold of any, so he was as ex
emplary in not being forward to cast any off, in whom there appeared
any thing that was good, being always desirous to encourage the good
in all, condescending to the weak, but admonishing the faulty, in the
spirit of meekness and wisdom, that they might be preserved in love
to truth, and come into the unity of the one Spirit, which is the bond
of peace.
We may truly say, he was a tender father in the Church, and as
such was of great compassion, sympathizing with Friends under af
fliction, whether in body or mind ; a diligent visiter of the sick, and
labouring to comfort the mourning soul : careful to prevent, and di
ligent in composing differences.
Dear Friends, much more we might say on the behalf of this our
dear deceased friend : an elder worthy of double honour. But it is not
with us to give large encomiums of the dead ; vi'e have rather chose
to give but short hints of some of the christian virtues and qualifica
tions he was endowed with, believing there is a witness in the hearts
of many yet remaining, that doth testify for him, and his faithful la
bours and service in his day ; desiring the Lord may raise up many,
in the room of this, and other worthy elders, some of which are lately
removed from us, and, we believe, taken into mansions of glory, in the
kingdom of God.
It pleased the Lord to visit this our dear friend, with some severe
pains, and weakness of body, so that he was disabled for sorae weeks
from getting to meetings, but he often expressed his desires for the
welfare for the church of Christ, and that Friends might live in love
and unity.
He continued in a patient resigned frame of mind to the will of
God, waiting for his great change, rather desiring to be dissolved and
be with Christ, saying, the sting of death was taken away. , He ex
pressed a little before his departure, that he had a renewed sight, or
remembrance of his labours and travels, that he had gone through
from his first convincement ; he looked upon them with abundance
of comfort and satisfaction, and admired how the presence of the
Lord had attended, and carried him through them all.
He departed this life in great peace, and quiet, the eighth day of
the first month, 1722-3, about the eighty-seventh year of his age ; and
we firmly believe, " he died in the Lord, and is at rest from his la
bours, and his works follow hira."

64

He was a minister off the gospel about sixty-eight years, and was
buried the thirteenth of the first month, in Friends' burying ground,
near Bunhill-Fields, amongst many of his ancient brethren, being at
tended by a very large number of Friefids and others.
Signed in and on the behalf of the monthly meeting, at Devon
shire-house, the fifteenth day of the third month, 1723.

William Mackett,
Theodore Eccleston,
John Knight,
Lascells Metcalf,
Arnold Frowd,
Williim Price,
John Belch,
Benjamin Sanchcy,
Robert Plumsted,
John Baker,
Jonathan Scarth,
Thomas Eedes,
John Lunn,
Thomas Broadbank,
Peter Exton,
Richard Price,
Richard Lea,
Thomas Crawley,
James Lambert,
Josiah Knight,

William Hodgson,
John Lee,
Joseph Rossell,
John West,
Samuel Mackerness,
Caleb Hughes,
Miles Walker,
Jonathan Stevens,
Samuel Bowly,
Samuel Scott,
John Hayton,
George fossick,
Joseph North,
William Dodd,
Elizabeth Fossick,
Richard How,
Herman Hingsberg,
Thomas Mayleigh,
William Teaguij,
Benjamin Sealing.

THJi
SANDY FOUNDATION on,
THOSE SO GENERALLY BELIEVED AND APPLAUDE1>
DOCTRINES, OP
ONE GOD, SUBSISTING IN THREE DISTINCT
AND SEPARATE PERSONS,
The impossibility of God's pardoning sinners, without a
plenary satisfaction,
THE JUSTIFICATION OF IMPCKE TEKSONS, KT AN
IMPUTATIVE EIGHTEOUSNESS,
REFUTED,
FEOM THE A0THOKITY OF SCRIPTURE TESTIMONIES,
AND RIGHT REASON.
BY WILLIAM PENN,
A builder od that foundation which cannot be inoved.

" But to US there is but one God the Father, of whom are all things."
1 Cor. viii. 6.
•' Who is a God like unto thee, that pavdoneth iniquity ? He retaineth not
his anger for ever, because he delighteth in mercy." Micah vii. 18.
" For I will not justify the wicked." Exod. xxiii. 7,

London— Printed in the Fear 1668.
PHILADELPHIA— REPRINTED BY JOSEPH I?AKESTRAW,
Ifo. 256, NORtH THIKI) STREET.
18^4.

TO THE
UNPREJUDICED READER.

IT was the fault of some in ancient times, that they made void
God's law by men's traditions ; and certainly I may now assume
the same complaint. For whilst I take a serious prospect of the
spiritual nature and tendency of the second covenant, which God
Almighty, in the fulness of time, by his prophets, prophesied to make
and perfect; and also the accomplishment thereof by Jesus Christ,
and what vvas brought to pass amongst the primitive beUevers ; me
thinks I do not only see an utter abolishment of ceremonial worships,
biit the inscribing that spiritual law on the heart, and infusion of
holy fear to the inward parts, whereby each person became capaci
tated to know so much of God, as suited with his present state, from
an infallible demonstration in himself, and not on the slender grounds
of men's lo-here interpretations, or lo-thsre : for the kingdom of
God is within, where himself must be the teacher of his people. But
on the other hand, when from the noise of every party's pretensions
to, and contentions for their own way, as most infallible, I am in
duced to an impartial examination of thera ; ^las! how have all adul
terated from the purity both of scripture record, and primitive ex
araple ! receiving for unquestionable doctrines, the fallible appre
hensions, and uncertain deterrainations of such councils, whose
faction, prejudice, and cruelty soon paralleled the foregoing hea
thenish persecutions. And yet that the results of persons so incom
petently qualified, should at this day in their authority remain
unquestioned by the nations, is matter both of astonishment and
pity. But an implicit faith has ever been the consequence of igno
rance, idleness, and fear, being strong impediments to a judicious
inquiry, how far professed and imposed opinions have their^on-
sistency with reason, and the true religion. But that which most
of all deserves a lamentation, is, that Protestants, whose better
arguraents have confuted the plea of such as made tradition, and
men's prescriptions unquestionable in circumstantials, should them
selves, by print and practice, so openly declare and contend for its
authority in essentials ; as must be obvious to any that observe their
zealous anathemas against whomsoever refuse a compliance with
them in doctrines, manifestly bottomed upon men's nice' inventions.
This is the r^ht state of the controversy that is maintained by
us, contemptibly called Quakers, against the world, and the un
doubted reason of our severe treatment at its hands. The end of
God Alraighty's raising us, being for no other purpose, than to de-

68
clare " that which our eyes have seen, our ears iieard, and wbicii
our hands have handled of the eternal word," in opposition to the
private opinions, conjectures, and iuterpretations of men concerning
Clod and religion, that all people might thereby be reduced to faith
in, and obedience to the universal grace which brings salvation ;
which as it only can restore sound judgment concerning God, and
effect redemption from iniquity, so its being relinquished by men,
was the very ground both of their division in judgment, and corrup
tion in manners.
That this has been, and is our case, I shall produce an instance,
which is indeed the occasion of this treatise.
Two persons lately of Thomas Vincent's auditory in Spittle-
Bields, (who goes under the notion of a Presbyter,) being desirous to
prove all things, and to hold fast the best, visited our meeting, to
understand if we were as really deserving blame, as represented by
our enemies ; where it then pleased divine goodness to visit them
with the call of his Light, from the inventions, carnal observations,
will-worship, and vain conversation ofthose to whom they were for
merly related, that they might be made children of the day. And
though its appearance might be small, yet sufficient to discover them
to have been inhabitants ofthe night, and can never be rejected, but
it shall bring that condemnation which will further testify it to be
of God.
Buttheir relinquishing his congregation, so incensed this Presby
terian pieaclier, that his peevish zeal transported him beyond, not
only the moileration of Christianity, but the civility of education,
venting his folly and prejudice much to this purpose : " That he had
Rs lieve they should go to a bawdy-house, as to frequent the Qua
kers' meetings, because of their erroneous and damnable doctrines."
And pointing to the window, said : " If there should stand a cup of
poison, I would rather drink it, than suck in their damnable doc
trines." He further expressed himself in this manner to one of
them : " If ever you go again, I will give you up, and God will give
you up, that you may believe a lie, and be damned.'' Which storms
of foul and railing accusations, proving ineffectual to shipwreck that
little grain of faith, his hearers, as forgetting they hold tjieir preach
ing by connivance, and the many appeals made by their non-con
forming brethren, fbr an indulgence, came with this caution to the
paterfamilias, (or he that was both husband and father to the con
cerned parties,) that he would exercise his authority, as well to re
fuse them to all Quaker visitants, as prohibit them the liberty of
tiieir consciences in frequenting our meetings.
All which we could not for the truth's sake, let pass in silence,
jind therefore did require him to let us have a public meeting, in
which we might have liberty to answer on the behalf both of our
selves and principles ; which after some demur, was granted, the
day he appointed, and at the second hour in the afternoon. But that
he might not want the applause of many voices, and doubtless to pre
vent our friends, as, I am informed, bespoke bis usual auditory to
l)e there fit one. Ami, as a man that would not overspend himself.

t>9
or incur a non-plus for want of seconds, he had his third and fourth,
to wit, Thomas Danson, Thomas Doolittle, and  Maddocks,
who at their times (and often out of them) did interpose, to whom
George- Whitehead mostly answered ; nor had there any thing been
spoken by another, but from their own example.
The matter in controversy, will be related in the beginning of this
treatise, as a necessary preludium, or introduction to the following
discourse. The manner of it was so gross, that I know not how to
represent it better, than by the levity and rudeness of some prize ;
laughing, hissing, shoving, striking, and stigraatizing us with the
opprobrious terms of " confident fellow," "impudent villain,"
" blasphemer," &c. And, as th^usual refuge of shallow persons,
when they have little else to say, to prepossess their hearers with
prejudice against the principles of such as oppose them, he question
ed much whether I was not some Jesuit ; not remembering, or at
least unwilling to let the people know, that none have been, nor are
more instant in the vindication of that doctrine he and his brother
did assert, to wit, God subsisting in three distinct persons, than the
Jesuits. So that if I should nut as well reflect a scaudal upon their
learning by a comparison, as he did upon my principle, I could more
truly invert " Jesuitism'' upon himself. In short, they neither would
keep to scripture terms themselves, nor suffer it in others. But look
ing upon George Whitehead's explanation of their terms, and re
duction of their raatter, (if possible,) to a scripture sense, thereby
fitting it to the auditors' apprehension, to be an indirect way of an
swering, (as that which nakedly exposed their traditional folly to the
vulgar,) Thoraas Vincent, in an abrupt manner, fell to his prayer, in
which he falsely, and with many strangely affected whines, accused
us for blasphemers unto God. And that he might prevent the clear
ing of ourselves, he desired the people, when he had finished, to be
gone, giving them an example by his and three brethren's retreat.
But we being desirous further to inform the people of our innocency,
they did not only (as before) endeavour to pull us down, but put the
candles out, though several persons, of good esteem, continued
whilst we spoke in vindication of ourselves, from the invectives of
our adversaries.
The people still remaining undispcrscd, Thomas Vincent came
very palely down the stairs, having a candle in his hand, requiring
their dismission, at which time he promised us, at our request, an
other meeting. But as one tliat knew not well what he said, or never
purposed to perform what he promised, he has given us since to
understand, he cannot in conscience spare us so much time ; yet to
satisfy George Whitehead and myself, in private, he could agree ;
which surely cannot be termed another meeting, since then it must
relate to the preceding one. But how near the relation is betwi.xt
an accusation before hundreds, and a satisfaction before none, must
needs be obvious to every unbiassed person. — Our right should have
been altogether as public as our wrong. — For which cause we were
necessitated to visit his meeting, where, on a lecture day, after a
continued silence during all his worship, we modestly intreated we

70
might be cleared from those unjust reflections before his congrega
tion, leaving a disputation, if he could not then attend it, to some
more seasonable opportunity. But as one, who resolved injustice to
men's reputation, as well as cowardice, in baulking a defence of his
own principles, he slunk raost shamefully away ; nor would any
there, though urged to it, assume his place to vindicate his practice
towards us, or his doctrines then delivered.
Reader, what is thy opinion of this savage entertainment .'' Would
Socrates, Cato, or Seneca, whom they call heathens, have treated us
with such unseemly carriage ? I suppose not. And well is it for the
truly sober ahd conscientious, they are not liable to those severe
lashes, and that peevish usage, wjiich are the inseparable appendix
to a Scotch directory, whose cold and cutting gales ever have de
signed to nip and blast the fairest blossoms of greater reformation.
So much for history.
What remains, is to inform the reader, that with great brevity I
have discussed, and endeavoured a total enervation of those cardinal
points, and chief doctrines so firraly believed, and continually im
posed for articles of christian faith : 1. The trinity of separate per
sons, in the unity of essence. 2. God's incapacity to forgive, with
out the fullest satisfaction paid him by another. 3. A justification
of impure persons, from an imputative righteousness. Which prin
ciples let me tell thee, reader, are not more repugnant to scripture,
reason, and souls-security, than raost destructive to God's honour,
in his unity, mercy, and purity.
Therefore I beseech thee to exterminate passion from her predo
minancy, in the perusal of this abridged discourse, since it was writ
ten in love to thee ; that whilst it is thy desire to know, love, and
fear God Almighty above men's precepts, thou mayst not miss so
good an end, by the blind embraces of tradition for truth. But in
the nobility of a true Berean, search and inquire; letting the good
old verity, not a pretended antiquity, (whilst a mere novelty,) and
solid reason, not an overfond credulity, sway the balance" of thy
judgment, that both stability and certainty may accompany thy
determinations. Farewell.

¦A short Confutation by way of Recapitulation, of what was ob.
jected against us at Thomas Vincent's meeting.
If disputations prove at any time ineffectual, it is either to be
imputed to the ignorance and ambiguity ofthe disputants, '., to
the rudeness and prejudice of the auditory. All which may be
trul.r afiirmed of Thomas Vincent with his three brethren, and
congregation. The accusation being general, viz. " That the Quakers held
damnable doctrines ; George Whitehead on their behalf stood

7-1
up, and as it was his place, willingly would have given the peo
ple an information of our principles, which if objected kgainst,
he was as ready to defend them by the authority of scripture
and reason. But instead of this better method, Thomas Vin
cent, as one that is often employed in catechistical leeture.s, falls
to interrogatories, begging that himself, he in his slander had
taken for granted, to wit, the knowledge of our principles.
The question was this : " Whether we owned one God-head,
subsisting in three distinct and separate persons," as the result
of various nevises and amendments. Which being denied by
us, as a doctrine no where scriptural, Thomas Vincent frames
this syllogism from the beloved disciple's words.
** There are three that bear record in heaven, the Father,
the Word, and the Holy Ghost; and these three are one."— -
1 John v. 7.
<* These are either three manifestations, three operations,
three substances, or three somethings else beside subsistences.
" But they are not three manifestations, three operations, three
substances, nor three somethings else beside subsistences :
Ergo, Three subsistences."
George Whitehead utterly rejected his terms, as not to be
found in scripture, nor deduceable from the place he instanced.
Wherefore he desires their explanation of their terms, inas
much as God did not use to wrap his truths up in heathenish
metaphysics, but in plain language. Notwithstanding we
could not obtain a better explication than person, nor of person,
than the mode of a substance. To all which George White
head and myself urged several scriptures, proving God's com
plete unity. And when we queried how God was to be under
stood, if in an abstractive sense from his substance; they con
cluded it a point more fit for admiration than disputation. But
a little to review his syllogism. The manner of it shews him as
little a scholar, as its matter does a christian. But I shall
over-look the first, and so much ofthe second, as might deserve
my objection to his major, and give in short my reason, why I
flatly deny his minor proposition. No one substance can have
three distinct subsistences, and preserve its own unity. For
granting them the most favourable definition, every subsis-
teiace will have its own substance ; so that three distinct subsis
tences, or manners of being, will require three distinct sub- *
stances or beings ; consequently three Gods. For if the infi
nite God-head subsists in three separate manners or forms, then
is not any one of them a perfect and complete subsistence with
out the other two; so parts, and something finite is in God.
Or if infinite, then three distinct infinite subsistences ; and
what is this but to assert three Gods, since none is infinite but
God ? And on the contrary, there being an inseparability be-

72
twixt the substance and its subsistence, the unity of substance
will not admit a trinity of incommunicable or distinct subsis
tences. Thomas Danson being asked " Of whom was Christ the ex
press image .'" from his alledging that scripture in the He
brews; answered: « Of God's subsistence, or manner of being."
From whence two things, in short follow as my reply : It makes
God a Father only by subsistence, and Christ a Son without a
substance. Besides it is falsely rendered in the Hebrews, since
the Greek does not say x«/i«!x7«f vpoaa-Trn, but Xf^atcjuf t»<;
vTroiio-ea's, the character of substance.
And if he will peruse a farther discovery of his error, and
explanation ofthe matter, let him read Col. i. 15. « Who is the
image of the invisible God." Heb. i. 3.
And because George Whitehead, willing to bring this strange
doctrine to the capacity of the people, compared their three per
sons to three apostles, saying, he did not understand how PaiiV
Peter, and Johp could be three persons, and one apostle, (a most
apt comparison to detect their doctrine,) one — — Maddocks,
whose zeal out-stript his knowledge, bustling hard, as one that
had some necessary matter for the decision of our controversy,
instead thereof, (perhaps to save his brethren, or show himself,)
silences our farther controverting of the principle, by a syllo-
gistical, but impertinent reflection upon George Whitehead's
person. It runs thus: " He that scornfully and reproachfully
compares our doctrine of the blessed trinity of Father, Son,
and Spirit, one in essence, but three in persons, to three finite
men, as Paul, Peter, and John, is a blasphemer. But you
George Whitehead have so done. Ergo."
A strange way of argumentation, to beg what cannot be
granted him, and take for granted what stiil remains a ques
tion, viz. « That there are three distinct and separate persons
in one essence." Let them first prove their trinity, and then
charge their blasphemy. But I must not forget this person's
self-confutation, who to be plainer, called them three "He's,"
and if he can find an He without a substance, or prove that a
subsistence is any other than the form of an He, he would do
well to justify himself from the imputation of ignorance.
And till their hypothesis be of better authority, George
Whitehead neither did, nor does by that comparison design
men's invention so much honour.
For it isto be remarked, that George Whitehead is no other
wise a blasphemer, than by drawing direct consequences /rom
their own principles, and recharging them upon themselves.
So that he did not speak his own apprehensions by his compari
son, but the sense of their assertion ; therefore blasphemer and
blasphemy are their own.

78
The trinity of distinct and separate persms, in the unity qf
essence, refuted from scripture.
" And he said. Lord God, there is no god like unto thee."
Kings viii. 23. — "To whom then will ye liken me, or shall I
be equal? saith the Holy One." Isa. xl. 25. — " I am the Lord,
and there is none else, there is no God besides me." ch. xiv. S.
"Thus saith the Lord, thy Redeemer, the Holy One of Israel."
ch. xlviii. 17. — " I will also praise thee, 0 my God ; unto thee
will I sing, 0 Holy One of Israel." Psal. Ixxi. 22. — " Jeliovah
shall be One, and his name One." Zee. xiv. 9. — Which with a
cloud of other testimonies that might be urged, evidently de
monstrate, that in the days of the first covenant, and prophets,
but One was the Holy God, and God but that Holy Orte. —
Again : " And Jesus Said unto him, Why callest thou me good ?
There is none good but One, and that is God." Mat. xix. 17. —
" And this is life eternal, that they might know thee (Fatlier)
the only true God." John xvii. 3. — " Seeing it is One God that
shall justify." Horn. iii. 30. — " There be gods many— but uuto
us there is but One God, tbe Father, of whom are all things."
1 Cor. viii. 6. — " One God and Father who is above all things."
Eph. iVi 6. — '• For there is One God." 1 Tim. ii. 5.— « To the
ohly wise God be glory now and ever." Jude ver. 2S.-^Ft'om
all whieh I shall lay down this one assertion, that the tes
timonies of scripture, both under the law, and since the gospel
dispensation, declare One to be God, and God to be One, on
which I shall raise this argument:
If God, as the scriptures testify, hath never been declared or
believed, but as the Holy One, then will it follow, that God i.s
not an Holy Thi'ee, nor doth subsist in three distinct and sepa
rate Holy Ones. But the before-cited scriptures undeniably
prove that One is Gad, and God only is that Holy One. There
fore he cannot be divided into, or subsist in an Holy Three, or
three distinct and separate Holy Ones. Neither can this re
ceive the least prejudice from that frequent bnt impertinent dis
tinction, that be is one in substance^ but three in persons or
subsistences; since God was not declared or believed incom
pletely, or without his subsistence. Nor did he require homage
frdttt his creatur&s, as an inciJmpfete or abstracted being, but as
God the H(>ly One : for so he should be manifested stnd wor
shipped vfithout that which was absolutely necessary to Him-
sClf.-^So that either th<i teatiinoiiies of tbe aforementioned scrip
tures are to be believed eoneerning God, that he is entirely and
ccyrtipletely^ not abstractly and distinctly, the Holy One, or else
their authority to be denied by these trifiitarians. Aiid on tbe
contrary, if they pretend to credit tliosc holy (estinioilJes, they
must necessarfly titiricUidc their kind of trinitv a fiction.
K

74
Refuted from right reason.
1. If there be three distinct and separate persons, then
three distinct and separate substances, because every personis
inseparable frora its own substance. And as there is no per
son that is not a substance in common acceptation among men,
so do the scriptures plentifully agree herein ; and since the Fa
ther is God, the Son is God, and the Spirit is God, which their
opinion necessitates them to confess, then unless the Father,
Son, and Spirit, are three distinct nothings, they must be three
distinct substances, and consequently three distinct Gods.
2. It is farther proved, if it be considered, that either the
divine persons are finite or infinite. Ifthe first, then soraething
finite is inseparable to the infinite substance, whereby some
thing finite is in God. Ifthe last, then three distinct infinites,
three omnipotents, three eternals, and so three Gods.
3. If each person be God, and that God subsists in three
persons, then in each person are three persons or Gods, and
from three, they will increase to nine, and so ad infinitum.
4. But if they shall deny the three persons, or subsistences
to be infinite, (for .so there would unavoidably be three Gods,)
it will follow that they must be finite, and so the absurdity is
not abated from what it was ; for that of one substance having
three subsistences, is not greater, than that an infinite being
should have three finite modes of subsisting. But though that
mode whieh is finite cannot answer to a substance that is infi
nite ; yet to try if we can make their principle to consist, let us
conceive that three persons, v/hich may be finite separately,
make up an infinite conjunctly : however, this will follow, that
they are no more incommunicable or separate, nor properly
subsistences, but a subsistence. For the infinite substance cannot
find a bottom or subsistence in any one or two, therefore jointly.
And here I am also willing to overlook finiteness in the Fa
ther, Son, and Spirit, which this doctrine must suppose.
5. Again : If these three distinct persons are one, with some
one thing, as they say they are with the God- head, then they
are not incommunicable among themselves ; but so much the
contrary, as to be one in the place of another. For if that the
only God is the Father, and Christ be that only God, then is
Christ the Father. So if that one God be the Son, and the
Spirit that one God, then is the Spirit the Son and so round.
Nor is it possible to stop, or that it should be otherwise, since
if the divine nature be inseparable from the three persons, or
communicated to each, and each person have the whole divine
nature, then is the Son in the Father, and the Spirit in the Son ;
unless that the God-head be as incommunicable to the persons,
as they are reported to be amongst themselves ; or that the

75
three persons have distinctly allotted them such a proportion of
the divine nature, as is not communicable to each other ; which
is alike absurd. Much more might be said to manifest the
gross contradiction of this trinitarian doctrine, as vulgarly re
ceived; but I must be brief.
Information and caution.
Before I shall conclude this head, it is requisite I should in
form thee, reader, concerning its Original. Thou mayst as
sure thyself, it is not from the scriptures, nor reason, since so
expressly repugnant; although all broachers of their own in
ventions strongly endeavour to reconcile them with that Holy
record. Know then, my friend, it was born above three hun
dred years after the ancient gospel was declared ; and that
through the nice distinctions, and too daring curiosity of the
bishop of Alexandria, who being as hotly opposed by Arius,
their aeal so reciprocally blew the fire of contention, animosity,
and persecution, till at last they sacrificed each other to their
mutual revenge.
Thus it was conceived in ignorance, and brought forth and
maintained by cruelty. For though he that was strongest, im
posed his opinion, persecuting the Contrary, yet the scale turn
ing on the trinitarian side, it has there continued through all
the Romish generations. And notwithstanding it has obtained
the name of Athanasian from Athanasius, (a stiff man, witness
his carriage towards Constantine the eraperor,) because suppo
sed to have been raost concerned in the framing that creed in
which this doetrine is asserted ; yet have I never seen one copy
void of a suspicion, rather to have been the results of popish
school-men ; which I could render more perspicuous, did not
brevity necessitate me to an omission.
Be therefore cautioned, reader, not to embrace the determi
nation of prejudiced councils, for evangelical doctrine ; which
the scriptures bear no certain testimony to; neither was be
lieved by the primitive saints, nor thus stated by any I have
read of in the first, second, or third centuries; particularly
Ireneus, Justin Martyr, Tertullian, Origen, with many others
who appear wholly foreign to the matter in controversy. — But
seeing that private spirits, and those none of the most ingeni
ous, have been the parents and guardians of this so generally
received doctrine ; let the time past suffice, and be admonished
to apply thy mind to that light and grace which brings sal
vation ; that by obedience thereunto, those mists tradition hath
cast before thy eyes, may be expelled, and thou receiye a cer
tain knowledge of that God, whom to know is life eternal, not
to be divided, but one pure, entire and eternal Being; who in

76
the fulness of time sent forth his Son, as the true Light which
enlighteneth every man ; that whosoever followed him, (the
Light,) mighthe translated from the dark notions, and vain con
versations of men, to this Holy Light, in which only sound
judgment and eternal life are obtainable; Who so many hun
dred years since, in person, testified the virtue of it, and has
communicated unto all, such a proportion, as may enable them
to follow his example.

The vulgar doctrine of satisfaction, being dependent on the second
person of the trinity, refuted from scripture.
DocTKiNE. " Tbat man having transgressed the righteous
law of G<»d, and so exposed to the penalty of eternal wrath,
it is altogether impossible for God to remit or forgive without
a plenary satisfaction ; and that there was no other way by
which God could obtain satisfaction, or save men, than by in
flicting the penalty of infinite wrath and vengeance on Jesus
Christ the second person of the trinity, who for sins past, pre
sent, and to cprae, hath wholly borne and paid it, (whether for
all, or but some,) to the offended infinite justice of his Father."
P^BFUTATioN. 1. " And the Lord passed by before him,
(Mpses,) and proclaimed, the Lord, the Lord God, merciful and
gracious, keeping mercy for thousands, forgiving iniquity,
transgressipn and sin." Exod. xxxiv, 6,7. — From whence I shall
draw this position, that since God has proclaimed himself a
gracious, merciful, and forgiving Gud, it is not inconsistent with
his nature to remit, without any other consideration than his
own love. Otherwise he could not justly come under the im
putation of so many gracious attributes, with whom it is im
possible to pardon, and necessary to exact the payment of the
utmost farthing.
3. " For if ye turn again to the Lord, the Lord your God is
gracious and merciful, and will not turn away his fi^ee from
you." 2 Chron. xxx. 9. — Where how natural is it to observe
that God's reraissioH is grounded on their repentance ; and nqt
that it is impossible for God to pardon without plenary satis-
fkption, since the possibility, nay, certainty of the contrary,
viz. his grape and raerpy, is the great motive, or reaspn, of
that loving invitation to return.
3. " They hardened their necks, and hearkened not tp thy
comraandments ; but thop art a God ready to pardon, grapipus
and merciful.'? Neh. ix. 16. 17  Can the honest hearted
reader conceive, that God should thus be mercifully qualified,
•whilst executing the rigpr of the law transgressed, or not ac
quitting without the debt be paid him by another ? I suppose not.

77
4. « Let the wicked forsake his way, and the unrighteous
man his thoughts, and let him return unto the Lord, and he
will have merey upon him, and to our God, for he will abun
dantly pardon." Isaiah Iv. 7. — Come, let the unprejudiced
judge, if this scripture doetrine is not very remote from
saying his nature cannot forgive sin, therefore let Christ pay
him full satisfaction, or he will certainly be avenged ; which is
the substance of that strange opinion.
B. " Behold the days come, saith the Lord, that I will make
a new covenant with the house of Israel ; I will put my law in
their inward parts; I will forgive their iniquity, and I will re
member their sin no more." Jer. xxxi. SI, 33, 34. — Here is
God's mere grace asserted, against the pretended necessity
of a satisfaction to procure his remission. And this Paul ac-
knowledgeth to be the dispensation of the gospel, in his eighth
chapter to the Hebrews. So that this new doctrine, doth not
only contradiet the nature and design of tbe second covenant,
but seems, in short, to discharge God, both from his mercy
and omnipotence.
6. " Who is a God like unto thee, that pardoneth iniquity,
and passeth by the transgression of the remnant of his heri
tage ? He retaineth not his anger for ever, because he de
lighteth in mercy." Micah vii. ,18. — Can there be a more ex
press passage to clear, not only the possibility, but real incli
nation in God to pardon sin, and not retain his anger for ever ;
since the prophet seems to challenge all other gods, to try their
excellency by his God. Herein describing tbe supreraacy of
his power, and super-excellency of his nature, that " he par
doneth iniquity, and retaineth not his anger for ever." So
that if the satisfactionists should ask the question, who is a God
like unto ours, that cannot pardon iniquity, nor pass by trans
gression, but retaineth his anger until somebody make him
satisfaction ? I answer, many amongst the harsh and severe
rulers of the nation ; but as fop my God, he is exalted above
them all, upon the throne of his mercy, " who pardoneth ini
quity, and retaineth not his anger for ever, but will have com
passion upon us."
7. " And forgive us our debts, as we forgive our debtors."
Mat, vi. 12. — Where nothing can be more obvious, than that
that whieh is forgiven, is not paid. And if it is our duty to
forgive our debtors, without a satisfaction received, and that
God is to forgive us, as we forgive thera, then is a satisfaction
totally excluded. Christ farther paraphrases upon that part
of his prayer, v. 14. " For if ye forgive their trespasses, your
Heavenly Father will also forgive you." Where he as well
argues the equity of God's forgiving them, from their forgiving
others, as he encourages them to forgive others, from .the exam-

78
pie of God's mercy, in forgiving them. Which is more amply
expressed, ch. xviii. where the kingdom of heaven (that con
sists in righteousness,) is represented by a king, " who, upon
his debtor's petition, had corapassion, and forgave him; but
the same treating his fellow-servant without the least forbear
ance, the king condemned his unrighteousness, and delivered
him over to the tormentors." But how had this been a fault
in the servant, if his king's mercy had not been proposed for
his example ? How most unworthy therefore is it of God, and
blasphemous, may I justly term it, for any to dare to assert
that forgiveness is impossible to God, which is not only possible,
but enjoined to men.
S. " For God so loved the world, that he gave his only be
gotten Son, that whosoever believeth in him should not perish,
but have everlasting life." John iii. 16. — By which if appears,
that God's love is not the effect of Christ's satisfaction, bnt
Christ IS the proper gift and effect of God's love.
9. " To him give all the prophets witnes.s, that through his
name, whosoever believeth in him, shall receive remission of
sins." Acts X. 43  So that remission carae by believing his
testiraony, and obeying his precepts, and not by a strict satis
faction. 10. *' If God be for us, who can be against us ? He that
spared not his own Son, but delivered him up for us all."
Rom. viii. 31, 32. — Which evidently declares it to be God's act
of love, otherwise, if he must be paid, he should be at the charge
of his own satisfaction, for he delivered up the Son.
11. " And all things are of God, who hath reconciled us to
himself by Jesus Christ, and hath given to us the ministry of
reconciliation, to wit, that God was in Christ, reconciling the
world to himself, not imputing their trespasses unto them."
2 Cor. V. 18, 19. — How undeniably apparent is it, that God is
so far frora standing off in high displeasure, and upon his own
terms, contracting with his Son for a satisfaction, as being
otherwise incapable to be rePonciled, that he became himself
tlie reconciler by Christ, and afterwards by the apostles, his
ambassadors, to whom was committed the ministry of recon
ciliation. 12. " In whom we have redemption through his blood, the
forgiveness of sins, according to the riches of his grace."
Eph. i. 7 — Now what relation, satisfaction has to forgiveness
of sins, or how any can construe grace to be strict justice, the
meanest understanding may determine.
13. " But the God of all grace, who hath called us unto his
eternal glory, by Christ Jesus." , 1 Pet. v. 10. — He does not
say that God's justice, in consideration of Christ's satisfac
tion, acquitted us from sins past, present, and to come, and

79
therefore bath called us to his eternal glory ; but from his
grace. li. " In this was manifest the love of God towards us, be
cause that God sent his only begotten Son into the world, that
we might live through hini." 1 John iv. 9. — Which plainly
attributes Christ in his doctrine, life, miracles, death, and suf
ferings, to God, as the gift and expression of his eternal love,
for the salvation of men.
1. In abolishing that other covenant, which consisted in ex
ternal and shadowy ordinances, and that made none clean as
concerning the conscience.
2. In promulgating his message, of a most free and univer
sal tender of life and salvation, to all that believed and follow
ed him, (the Light,) in all his righteousness ; the very end of
his appearance being to destroy the works of the devil, and
which every man only comes to experience, as he walks in an
holy subjection to that measure of light and grace, wherewith
the fulness hath enlightened him.
3. In seconding his doctrines with signs, miracles, and a most
innocent self-denying life.
4. In ratifying and confirraing all, (with great love and holy
resignation,) by the offering up of his body, to be crucified by
wicked hands : who is now ascended far above all heavens,
and is thereby become a most complete captain, and perfect
exaraple. So that I can by no means conclude, but openly declare, that
the scriptures of truth, are not only silent in reference to this
doctrine of rigid satisfaction, but that it is altogether inconsis
tent with the dignity of God, and very repugnant to the con
ditions, nature, and tendency of that second covenant, con
cerning which their testimony is so clear.

The absurdities, that unavoidably follow the comparison of this
doctrine, with the sense qf scripture.
1. That God is gracious to forgive, and yet it is impossible
for him, unless the debt be fully satisfied.
2. That the finite and irapotent creature, is more capable of
extending mercy and forgiveness, than the infinite and oranipo
tent Creator.
3. That God so.loved the world, he gave his only Son to save
it ; and yet that God stood off in high displeasure, and Christ
gave himself to God as a eomplete satisfaetion to his offended
justice. With many more such like gross consequences that
might.be drawn.

80
Refuted from right reason.
But if we should grant a scripture silence, as to the neces
sity of Christ's so satisfying his Father's justice ; yet so mani
fest would be the contradictions, and foul the repugnancies to
right reason, that he who had not veiled his understanding
With the dark suggestions of unwarrantable tradition, or con
tracted his judgment to the implicit apprehensions of some
ovcr-talued acquaintance, Might with great facility discrimi
nate to a full resolution in this point. For admitting God to
be a creditor, or he to whom the debt should be paid, and Christ
he that satisfies or pays it on the behalf of man, the debtor,
this question will arise, whether he paid that debt, as God, or
man, or both ? (to use tiieir own terms.)
JVot as God.
1. In that it divides the unity of the God-head, by two dis-
(finet atitS, of being offended, and not offended ; of condemning
justice and redeeming mercy; of requiring a satisfaction, and
then making it.
^. Because if Christ pays the debt as Gtid, then the Father
and the Spirit being God, they also pay the debt.
S. Since God is to be satisfied, and that Christ is God, he
consequently is to be satisfied ; and who shall satisfy his infi
nite justice ?
4. But if Christ has satisfied God the Father, Christ being
also God, it will follow then that he has satisfied himself, which
cannot be.
5. But since God the Father was once tp be satisfied, and
that it is impossible he should do it himself, nor yet the Son or
Spirit, because the same God ; it naturally follows, that the
debt remains unpaid, and these satisfactionists thus far arc
still at a loss. J\rot as man.
6. The justice offended being infinite, his satisfaction ought
to bear a proportion therewith, which Jesus Christ, as man,
could never pay, he being' finite, and from a finite cause, could
not proceed an infinite effect ; for so man may be said to bring
forth God, since nothing below the divinity itself, can riglifly
be styled infinite. JSTot as God aiid man.
7. F6r where two mediums, or n^iddlc propositions, are
singly inconsistent with the nature of the end fbr which fhev

81
were at first propounded, their conjunction docs rather aug
ment than lessen the difficulty of its accomplishment. And
this, I am persuaded, must be obvious to every unbiased under
standing. But admitting one of these three mediums possible for the
payment of an infinite debt ; yet, pray observe the most un
worthy and ridiculous consequences, that uiiavoiihibl.v will at
tend the impossibility of God's pardoning sinners without a
satisfaetion. Consequences irreligious and irrational.
1. That it is unlawful and impossible for God Almighty to
be gracious and merciful, or to pardon transgressors ; than
which, what is more unworthy of God.
2. That God was inevitably compelled to this way of saving
men ; — the highest affront to his incontrolahle nature.
3. That it was unworthy of God to pardon, but not to inflict
punishraent on the innocent, or require a satisfaction where
there was nothing due.
4. It doth not only disacknowledge the true virtue and real
intent of Christ's life and death, but entirely deprives God of
that praise which is owing to his greatest love and goodness.
5. It represents the Son more kind and compassionate than
the Father. Whereas, if both be the same God, then either
the Father is as loving as the Son, or the Son as angry as the
Father. 6. It robs God of the gift of his Son for our redemption,
(which the scriptures attribute to the unmerited love he had for
the world,) in affirming the Son purchased that redemption from
the Father, by the gift of himself to God, as our complete
satisfaetion. 7. Since Christ could not pay what was not his own, it fol
lows that in the payment of his own, the case still remains
equally grievous; since the debt is not hereby absolved or for
given, but transferred only ; and by consequence we arc no bet
ter provided for salvation than before, owing that now to the
Son whieh was once owing to the Father.
8. It no way renders man beholding, or in the least obliged
to God, since by their doctrine he would not have abated us,
nor did he Christ, the last farthing, so that the acknowledg
ments are peculiarly the Son's; which destroys the whole cur
rent of scripture testimony, for his good will towards men. —
Oh ! the infamous portraiture this doctrine draws of the Infi
nite Goodness! Is this your retribution, 0 injurious satisfac
tionists i
9. That God's justice is satisfied for sins past, presfent, ant'
L

82
to come ; whereby God and Christ have lost both their power of
enjoying godliness, and prerogative of punishing disobedience.
For wl^iat is once paid, is not revokeable ; and if punishment
should arrest any for their debts, it either argues a breach on
God's, or Christ's part, or else that it has not been sufficiently
solved, and the penalty completely sustained by another : for
getting, " that every one must appear before the judgment
seat of Christ, to receive aepording to the things done in the
body." 2 Cor. v. 10  Yea, " every one must give an ac
count of himself to God." Rom. xiv. 12 — But many more are
the gross absurdities and blasphemies that are the genuine
fruits of this so eonfidently believed doctrine of satisfaction.
A CAUTION.
Let me advise, nay, warn thee, reader, by no means to ad
mit an entertainment of this principle, by whomsoever recom
mended ; since it does not only divest the glorious God of his
sovereign power, both to pardon and punish, but as certainly
insinuates a licentiousness, at least a liberty that unbecomes
the nature of that ancient gospel once preached among the
primitive saints, and that from an apprehension of a satisfac
tion once paid for all. Whereas, I must tell thee, that unless
thou seriously repent, and no more grieve God's holy spirit,
placed in thy inmost parts, but art thereby taught to deny all
ungodliness, and led into all righteousness ; at the tribunal of
the Great Judge thy plea shall prove invalid, and thou receive
thy reward without respect to any other thing than the deeds
done in the body. " Be not deceived, God will not be mocked ;
such as thou sowest, such shalt thou reap," Gal. vi. 7. ; which
leads me to the consideration of my third'head, viz. justifica
tion by an imputative righteousness.

The justification of impure persons, by an imputative righteous
ness, refuted from scripture.
Doctrine. "That there is no other way for sinners to be jus
tified in the sight of God, than by the imputation of that righ
teousness of Christ, long since performed personally ; and that
sanctification is consequential, not antecedent."
Refutation. 1. « Keep thee far from a false matter ; and
the innocent and righteous slay thou not ; for I will not justify
the wicked." Ex. xxiii. 7. Whereon I ground this argument,
that since God has prescribed an inoffensive life, as that whieh
can only give aeceptance with him, and on the contrary hath

83
determined never to justify the wicked, then will it necessarily
follow, that unless this so much believed imputative righteous
ness, had that effectual influence, as to regenerate and redeem
the soul from sin, on which the malediction lies, he is as far to
seek for justification as before. For whilst a person is really
guilty of a false raatter, I positively assert from the authority
and force of this scripture, he cannot be in a state of justifica
tion. And as God will not justify the wicked, so by the ac
knowledged reason of contraries, the just he will never con
demn, but they, and they only, are the justified of God.
2. " He that justifieth the wicked, and he that condemneth
the just, even they both are an abomination to the Lord." Prov.
xvii. 15. It would very opportunely be observed, that if it is
so great an abomination in men to justify the wicked, and con
demn the just, how much greater would it be in God, whieh this
doctrine of imputative righteousness necessarily does imply,
that so far disengages God from the person justified, as that his
guilt shall not condemn him, nor his innocency justify him ?
But will not the abomination appear greatest of all, when God
shall be found condemning of the just, on purpose to justify the
wicked, and that he is thereto compelled, or else no salvation ;
which is the tendency of their doctrine, who imagine the righ
teous and merciful God, to condemn and punish his innocent
Son, that he having satisfied for our sins, we might be justified
(whilst unsanctified) by the imputation of his perfect righteous
ness. Oh ! Why should this horrible thing be contended for by
christians ?
3. " The son shall not bear the iniquity of his father ; the
righteousness of the righteous shall be upon him, and the wick
edness of the wicked shall be upon him. When a righteous
man turneth away from his righteousness, for his iniquity that
he hath done shall he die." Again : " When the wicked man
turneth away from his wickedness, and doeth that which is
lawful and right, he shall save his soul alive; yet saith the
house of Israel, the ways of the Lord are not equal : are not
my ways equal ?" Ezek. xviii. 20, 26, 27, 29. If this was once
equal, it is so still, for God is unchangeable : and therefore I
shall draw this arguraent, that the condemnation or justification
of persons, is not from the imputation of another's righteous
ness, but the actual performance and keeping of God's righteous
statutes or commandments ; otherwise God should forget to be
equal. Therefore how wickedly unequal are those, who not
from scripture evidences, but their own dark conjectures and inter
pretations of obscure passages, would frame a doetrine so mani
festly inconsistent with God's most pure and equal nature;
making him to condemn the righteous to death, and justify the
wicked to life, from the iraputation of another's righteousness ;-r-
a most unequal way indeed.

84
¦i. " Not every one that saith unto mc Lord, Lord, shall enlcr
into the kingdom of heaven, but he that doeth the will of my
Father." " Whosoever heareth these sayings of mine, and
doeth them, I will liken him unto a wise man which built his
house upon a rock," &c. Mat. vii. 21, 24, 26. How very fruit
ful are the scriptures of truth, in testimonies against this absurd
and dangerous doctrine. These words seem .to import a two
fold righteousness, the first consists in sacrifice, the last in obe
dience. The one makes a talking, the other a doing christian.
I in short argue thus : If none can enter into the kingdom of
heaven, but they that do the Father's will, then none are justi
fied, but they who do the Father's will, because none can enter
into the kingdom, but such as are justified. Since, therefore,
there, can be no admittance had, without performing that righ
teous will, and doing those holy and perfect sayings ; alas ! to
what value will an imputative righteousness amount, when a poor
soul shall awake polluted in its sin, by the hasty calls of death,
to make its appearance before the judgraent seat, where it is
impossible to justify the wicked, or that any should escape un-
condemned, but such as do the will of God.
5. " If ye keep my commandments, ye shall abide in my love,
even as I have kept my Father's commandments, and abide in
his love." John xv. 10. From whence this argument doth na
turally arise. If none are truly justified that abide not in
Christ's love, and that none abide in his love, who keep not his
comraandraents, then consequently none are justified but such
as keep Ills commandments. Besides, here is the most palpable
opposition to an imputative righteousness that may be. For
Christ is so far frpm telling them nf such a way of being justi
fied, that he informs them the reason why he abode in his Fa
ther's love, was his obedience ; and is so far from telling them
of their being justified, whilst not abiding in his love, by'^virtne
of his obedience imputed to them, that unless they keep his
comraands, and obey for themselves, they shall be so remote
from an aeceptance, as wholly to be cast out;— in all which
Christ is our example.
6. " Ye are my friends, if ye do whatsoever I command you."
John XV. 14. We have almost here the very words, but alto
gether the same matter, which affords us thus much, without
being Christ's friends there is no being justified. But unless
we keep his coraraandments, it is impossible we should be his
friends; it therefore necessarily follows, that except we keep
his comraandraents, there is no being justified. Or, in short
thus : If the way to be a friend, is to keep the commandments,
then the way to be justified is to keep the commaudinents, be
cause none can obtain the quality of a friend, and remain un
justified, or be truly justified, whilst an enemy, which he cer
tainly is, that keeps not the commandments.

85
7. •' For not the hearers of the law are just belbre God, but
the doers of the law shall be justified." Rom. ii. 13. From
whence how unanswerably may 1 observe, unless we become
doers of that law, which Christ came not to destroy, but, as our
example, to fulfil, we can never be justified before God. Where
fore obedience is so absolutely necessary, that short of it there
can be no acceptance. Nor let any fancy that Christ liath so
fulfilled it for them, as to exclude their obedience from being
requisite to their acceptance, but as their pattern ; ^- for un
less yt follow me," saith Christ, " je cannot be my disciples."
And it is not only repugnant to reason, but in this place parti
culariy refuted ; for if Christ had fulfilled it on our behalf, and
we not enabled to follow his example, there would not be doers,
but one doer only ofthe law justified before God. In short, if
without obedience to the righteous law none can be justified,
then all our hcaringof the law, with but the mere imputation of
another's righteousness, whilst we are actually breakers of it,
is excluded, as not justifying before God. " If you fulfil the
royal law, ye do well ; so speak ye, and so do ye, as they that
shall be judged" thereby.
S. " If ye live after the flesh, ye shall die ; but if ye through
the spirit, do mortify the deeds of the body, ye shall live."
Rom. viii. 13. No man can be dead, and justified before God,
for so he may be justified that lives after the flesh ; therefore
they only can be justified that are alive. From whence thip
follows, if the living are justified and not the dead, and that
none can live to God, but such as have mortified the deeds of
the body through the spirit, then none can be justified but they
who have mortifiedihe deeds of the body through the spirit. So
that justification does not go before, but is subsequential to the
mortification of lusts, and sanctification ofthe soul, through the
Spirit's operation.
9. " For as many as are led by the Spirit of God, are the
sons of God." Rom. viii. 14. — How clearly will it ajipcar to
any but a cavilling and tenacious spirit, that man can be no
farther justified, than as he becomes obedient to the Spirit's
, leadings. For if none can be a son of God, but he that is led
by the Spirit of God, then none can be justified without being led
by the Spirit of God, because none can be justified but he that is a
son of God. So that the way to justification and son-.ship, is
through obedience to the Spirit's leadings, that is, manifesting
the holy fruits thereofby an innocent life and conversation.
10. "But let every man prove his own work, and then shall
he have rejoicing in himself alone, and not in another." " Be
not deceived, for whatsoever a man soweth, that shall he reap."
Gal. vi. 4, 7 — If rejoicing and acceptance with God, or the
contrary, are to be reaped from the work that a man soweth,

86
either tp the flesh orto the Spirit, then is the doctrine of accep
tance, and ground of rejoicing, from the works of another, ut
terly excluded, every man reaping according to what he hath
sown, and bearing his own burden.
11. "Was not Abraham our father justified by works, when
he had offered Isaac his son upon the altar? Ye see then how
that by works a man is justified, and not by faith only."
Jam. ii. 21, 24. — He that will seriously peruse this chapter,
shall doubtless find some, to whom this epistle was wrote, ofthe
same spirit with the satisfactionists and imputarians ofour
time, they fain would have found out a justification from faith
in the imputation of another's righteousness. But James, an
apUstle of the Most High God, who experimentally knew what
true faith and ju.stification meant, gave them to understand
from Abraham's self-denying example, that unless their faith,
in the purity and power of God's grace, had that effectual opera
tion to subdue every beloved lust, wean from every Delilah,
and entirely to resign and sacrifice Isaac himself, their faith
was a fable, or as a body without a spirit. And as righteous
ness, therefore, in one person cannot justify another from un
righteousness, so whoever now pretend to ,.be justified by faith,
whilst not led and guided by the Spirit into all the ways of truth,
and works of righteousness, their faith they will find at laSt a
fiction. 12. "Little children, let no man deceive you, he that doeth
righteousness, is righteous, as God is righteous, (but) he that
committeth sin is ofthe devil." i John iii. 7, 8. — From whence
it may be very clearly argued, that none can be in a state of
justification, from the righteousness performed by another im
puted to them, but as they are actually redeemed from the com
mission of sin. For, if " he that committeth sin is of the devil,"
then cannot any be justified completely before God, who is so in-
corapletely redeemed, as yet to be under the captivity of lust,
since then the devil's seed, or offspring may be justified ; but
that is irapossible. It therefore follows, that as he who doeth
righteousness, is righteous, as God is righteous ; so no farther
is he like God, or justifiable. For in whatsoever he derogates
from the works of that faith, which is held in apure conscience,
he is no longer righteous or justified, but under condemnation
as a transgressor, or disobedient person to the righteous com
mandment. And if any would obtain the true state of justifica
tion, let them circuraspectly observe the holy guidings and in
structions of that unction, to which the apostle recommended
the ancient churches, that thereby they may be led out of all
ungodliness, into truth and holiness ; so shall they find accep
tance with the Lord, who has determined, "never to justify
the wicked."

87
Refuted from right reason.
1. Because it is impossible for God to justify that which is
both opposite and destructive to the purity of his own nature, as
this doctrine necessarily obliges him to do, in accepting the
wicked, as not suph, from the imputation of another's righteous
ness. 2. Since man was justified before God, whilst in his native
innocency, and never condemned till he had erred from that
pure state ; he never can be justified, whilst in the frequent
commission of that for whieh the, condemnation came. There
fore to be justified, his rede'raption must be as entire as his fall.
3. Because sincamenot by imputation, but actual transgres
sion ; for God did not condemn his creature for what he did not,
but what he did ; therefore must the righteousness be as per
sonal for acceptance, otherwise these two things will necessa
rily follow: First, That he may be actually a sinner, and yet not
under the curse. Secondly, That the power of the first Adam
to death, was more prevalent than the powerof the second Adam
to life.
4. It is therefore contrary to sound reason, that if actual
sinning brought death and condemnation, any thing besides
actual obedience unto righteousness, should bring life and jus
tification. For death and life, condemnation and justification,
being vastly opposite, no man can be actually dead and imputa
tively alive. Therefore this doctrine, so much contended for, car
ries this gross absurdity with it, that a man may be actually sin
ful, yet imputatively righteous ; actually judged and condemn
ed, yet imputatively justified and glorified. In short, he may
be actually damned, and yet imputatively saved ; otherwise it
must be acknowledged, that obedience to ju.stification ought to
be as personally extensive, as was disobedience to condemna
tion. In which real, not imputative sense, those various terms
of sanctification, righteousness, resurrection, life, redemption,
justification, &c. are most infallibly to be understood.
5. Nor are those words, impute, imputed, imputeth, imputing,
used in sferiptiire by way of opposition, to that which is actual
and inherent, as the assertors of an imputative righteousness do
by their doctrine plainly intimate ; but so much the contrary,
as that they are never mentioned, but to express men really
and personally to be that which is iraputed to thera, whether as
guilty, as reraitted, or as righteous. For instance : " What
man soever ofthe house of Israel, that killeth an ox, and bring
eth it not to the door of the tabernacle, to offer unto the Lord,
blood shall be imputed unto that man." Lev. xvii. 3, 4.  or
charged upon him as guilty thereof. — " Ajnd Sliimei said unto the
king, lef not my Lord impute iniquity unto me, for thy servant
doth know that I have sinned." 2 Sam. xix. 18, 19, 20.

88
6. " But sin is not imputed where there is no law." Rom. v. IS*
From whence it is apparent that there could be no imputation,
or charging of guilt upon any, but such as really were guilty.
Next, it is used about remission : " Blessed is the man unto
whom the Lord imputeth not iniquity;" Psal. xxxii. 2. — or, as
the foregoing words have it, " whose transgression is for
given." Where the non-imputation doth not argue a non-reality
of sin, but the reality of God's pardon ; for otherwise there
would be nothing to forgive, nor yet a real pardon, butonly im
putative, which according to the sense of this doctrine, I call
imaginary. Again : " God was in Christ reconciling the world
unto himself, not imputing their trespasses unto them." 2 Cor.
V. 19. — AVhere also non-imputation, being a real discharge for
actual trespasses, argues an iraputation, by the reason of con
traries, to be a real charging of actual guilt. Lastly, it is used
in relation to righteousness. "Was not Abraham justified by
works when he offered Isaac ? And by works was faith made
perfect, and the scripture was fulfilled, which saith, Abraham
believed God, and it was imputed unto him for righteousness."
.Tara. ii. 21, 22, 23. — By which we must not c(mceive, a.s do the
dark imputarians of this age, that Abraham's offering personal
ly was not a justifying righteousness, but that God was pleased
to account it so ; since God never accounts a thing that whieh
it is not. Nor was there any imputation of another's righteous
ness to Abraham, but on the contrary, his personal obedience
was the ground of that just imputation. And therefore that any
should be justified from the imputation of another's righteous
ness, not inherent, or actually possessed by them, is both ridicu
lous and dangerous. Ridiculous, since it is to say a man is rich
to the value of a thousand pounds, whilst he is not really or per
sonally worth a groat, from the imputation of another who has
it all in his possession. Dangerous, because it begets a confi
dent persuasion in many peopleof their being justified, whilst in
captivity to those lusts, whose reward is condemnation. Whence
came that usual saying amongst many professors of religion,
that God looks not on them as they are in themselves, but as
tbey are in Christ. Not considering that none can be in Christ,
who are not new creatures, which those cannot be reputed,
who have not disrobed themselves of their old garments, but
arc still cnmantled with the corruptions of the old man.
Consequences irreligious and irrotional.
1. It makes God guilty of what the scriptures say is an
abomination, to wit, that he justifieth the wicked.
2. It makes hlin look upon persons as they are not, or with
respect, which is unworthy of his most equal nature. *

8d
*. He is hereby at peace with the wicked, (if justified whilst
sinners,) who said, « there is no peace to the wicked."
4. It does not only imply pomraunion with them here, in an
imperfect state, but so to all eternity, for •» whom he justified,
them he also glorified." Rom, viii. 30 — Therefore whom he
justified whilst sinners, them he also glorified whilst sinners.
5. it onl.> secures from the wages, not the dominion of sin,
whereby something that is sinful comes to be justified, and that
which defileth, to enter God's kingdom.
6. It renders a man justified and condemned, dead and alive,
redeemed and not redeemed at the same time, thr one by an im
putative righteousness, the other a personal unrighteousness.
7. It flatters men, whilst subject to the world's lusts, with a
state of justification, and thereby invalidates the very end of
Christ's appearance, which was to destroy the works of the
devil, and take away the sins of the world ; a quite contrary
purpose than what the satisfactionists, and imputarians of our
times have imagined, viz. to satisfy for their sins, and by his
iraputed righteousness, to represent thera holy in hira, whilst
unholy in themselves. Therefore since it was to take away sin,
and destroy the devil's works, which were not in hiraself, for
that Holy One saw no corruption, consequently in mankind ;
what can tberefiire be concluded more evidently true, than tliat
such in whom sin is not taken away, and the devil's works iin-
destroyed, are strangers, notwithstanding their eonceitSf to
the very end and purpose of Christ's manifestation.
Conclusion, by way of caution.
Thus, reader, have I led thee through those three so geieral-
ly applauded doctrines, whose confutation I hope, thougl thou
hast run, thou hast read. And now 1 call the righteous fiod of
heaven to bear rae record, that I have herein sought nothing be
low tbe defence of his unity, mercy, and purity, agaijst the
rude and impetuous assaults of tradition, press, and pulnt, from
whence I daily hear, what rationally induceth me to bJlieve, a
conspiracy is held by counter-plots, to obstruct the exaltation of
truth, and to betray evangelical doctrines to idle t/aditions.
But God will rebuke the winds, and destruction shall auend the
enemies of his anointed.— -Mistake rae not, we never lave dis
owned a Father, Word, and Spirit, which are one, Int men's
inventions. For, 1. Their trinity has not so much asa founda
tion in the scriptures. 2. Its original was three hund'ed years
after Christianity was in the world. '3. It having eosl much
blood ; in the council of Sirmiura, Anno 366, it was decreed,
"that thenceforth the controversy should not be remember'
M

90
ed, beeause the scriptures of God made no mention thereof."*
Why then should it be mentioned now with a maranatha on all
that will not bow to this abstruse opinion. 4. And it doubtless hath
occasioned idolatry; witness the popish images of Father, Son,
and Holy Ghost. 6. It seandalizeth Turks, Jews, and Infidels,
and palpably obstruets their reception of the christian doctrine.
Nor is there more to be said on the behalf of the other two; for
I can boldly challenge any person to give me one scripture
phrase which does approach fhe doctrine of satisfaction, (much
less the narae,) ponsidering to what degree it is stretched. Not
that we deny, but really eonfess, that Jesus Christ, in life, doe
trine, and death, fulfilled his Father's will, and offered up a most
safisfaetory sacrifice ; but not to pay God, or help him, (as other
wise being unable,) to save men. And for a justification by an
imputative righteousness, whilst not real, it is merely an imagi
nation, not a reality, and therefore rejected; otherwise confest
and known to be justifying before God, because there is no abi
ding in Christ's love without keeping his commandments. I there
fore caution thee in love, of whatsoever tribe, or family of re
ligion thou mayst be, not longer to deceive thyself by the
over-fond embraces of human apprehensions for divine myste
ries. But rather be informed that God hath bestowed a mea
sure of his grace on thee and me, to show us what is good, that
we may obey and do it ; whieh if thpu diligently wilt observe,
thou shalt be led out of all unrighteousness, and in thy obedi
ence shalt thou receive power to become a son of God ; in which
happy estate God only ean be known by men, and tliey know
themselves to be justified before him, whom experimentally to
kno^, by Jesus Christ, is life eternal.

A postscript of animadversions, upon Thomas Vincent's contradic-
tiom, delivered in his sermon from 1 John v. 4. at the evening
Imtvre in spitile-yard : " For whatsoever is born of God, over-
comdh the world."

DocoRiNB  "Whatsoever
person s born of God, over
cometh Ihe world."

" There is a twofold victory ;
the first complete, the second
ineomplete."

ANiMin.— This is as well a contradiction to his text and doc
trine, aslto common sense. For besides that they neither of
thera sa^ " he that is born of God, cannot perfectly overcome
the world!" but much the contrary ; I fain would understand
rait. Schol. An. SSS. Cone. Sam. cap. 25. page. 275.

9i

" God's children cannot per
fectly overcome the lusts of this
world; they sometimes take
them captive."

Siis intention by an incomplete vietory. If he means not suph a
one as is obtained by the slaughter of every individual, but
that which only subdues the force, and leads captive their ene
mies, yet will the vietory prpve cpmplete ; for if they be so far
overcome as to be disarmed of farther power to mischief, the
dispute is properly determined. But whatsoever is incomplete,
is but overcoming, or in the way to victory, and victory is the
completing of what was before imperfect.
CoNT«ADiCT. " Such ovcr- " Worldly lusts cannot be ex-
come as are born again, who tirpated out of God's people in
are in Christ, that have east off this world."
the old man, and know a change
altogether new."
Animad, If sin must have a place in them, how can they be
born of God, and have a place in Christ, or cast off the old man,
and know a change altogether new ?
Contradict. " God's chil
dren are the greatest conque
rors. Alexander and Ceesar
were conquerors, but these
overcome their lusts."
Animad. What strange divinity is this ! That God's people
-should be conquerors, and yet captives; overcome the world,
and yet be overcome thereby.
Contradict. " Sin may ty- I " But not have dominion ; it
rannize over believers." | is in captivity ; it is in chains."
Animad. Who is so absolutely injurious and incontrolahle, as
a tyrant ? And notwithstanding that he should have no domi
nion, but be in captivity, and in chains, at best are Bedlam dis
tinctions, and consequently unworthy of any man's mouth that
has a share of common sense.
Contbadict. " You must " Incompletely ; he over
kill, or be killed ; either you comes, when he breaks their
must overeome the world, or force, leads them captive, and
the world you." puts them into chains; but they
" If ye fight, ye shall over- are not at all slain, they some-
corae." I times take hira captive."
Anihau. To kill, or be killed, admits no middle way to es
cape ; yet that both sin and God's children should lead one
another captive ; and that he which fights shall overcome, and
yet be in danger of being led captive, because completely a
conqueror, to me seems very strange doctrine.
However, he goes on to tell them, *< Whosoever is born of
God, overcometh the lusts of the world, and he that overcometh
tbe lusts of the world, overcomes the devils of hell ; God's chil
dren have to do with a ponquered enemy." Yet he would all
this while be understood in an " incomplete sense ;" and to

92
excite all to fight for this " incomplete vietory," he recom
mended to their consideration, the excellent rewards of con
querors, that is : " To him that overcometh, will I give to eat
of the tree of life, the hiddenmanna. I will give him a white
stone, a new name, power over naticms, white raiment : yea, I
¦will make hira a pillar ip the temple of my God ; he shall go no
more out, and I will grant him to sit with me in my throne.
Admirable privileges, I acknowledge ! But are they promised
to ?'incomplete conquerors?" I judge not.
Reader, by this thou mayst be able to give a probable con
jecture of the rest. And as I have begun with him and his
co-disputants, with them I will end ; who, notwithstanding all
their boasts and calumnies against us, have so evaded those
many opportunities we have offered them by letters, verbal
messages, and personal visits, tbat had they any zeal for their
principles, love for their reputation, or conscience in ,their pro
mises, they would have been induced to a raore direct and can
did treaty.
But as it hath ocpasioned the publication of this little treatise,
so I am credibly informed, through the too busy and malicious
inquisition of some concerning it, (which have amounted to no
less than positive reports,) it is currently discoursed, "how that
a certain Quaker hath lately espoused the controversy against
R. F. and therein has perverted the christian religion, to that
degree, as plainly to deny Christ's coming in the flesh ;" with
much raore than was fit to be said, or is fit to be answered.
But, reader, I shall ask no other judge to clear me from that
most uncharitable accusation ; since first I ara altogether unac
quainted with R. F. nor ever did design directly such a thing,
being unwilling to seek raore adversaries than what more nearly
seek the overthrow of truth ; although I doubt not but this plain
and siraple treatise may prove some confutation of his senti
ments. And lastly, as concerning Christ ; although the slander is not
new, yet nevertheless false. For ( declare on the behalf of that
despised people, vulgarly called Quakers, the grace of which
we testify, hath never taught us to acknowledge another God
than he that is the Father of all things, who fills heaven and
earth. Neither to confess another Lord Jesus Christ, than he
that appeared so raany hundred years ago, made of a virgin,
like unto us in all things, sin excepted ; or any other doctrine
than was by hira declared and practised. Therefore let every
mouth be stopped frora ever opening raore, in blasphemy against
God's innocent heritage, who in principle, life and death, bear
an unanimous testimony for the only true God, true Christ, and
heavenly doctrine, which in their vindication is openly attested
by
WILLIAM PENN.

nSTNOCKNCY FRESENTED
BY WAY OF APOLOGY,
TOB THI BOOK ENTITLED
THE SANDY FOUNDATION SHAKEN.
To all serious and inquiring persons, particularly the inhabitants
ofthe city of London.'
 0000——
BY WILLIAM PENN.

" He that nttereth a. slandtr is a fool." Prov. x. 18.
" A false balance is an abomination to the Lord." Prov. xl. 1.

RELIGION, although there can be nothing of greater con
cernment, nor which doth more essentially iraport the iraraortal
happiness of men ; yet such is the calaraity of the age, that
there is not any thing they are less solicitous about, or serious
in the prosecution of, vainly iraagining it to consist in the im
plicit subscription to, and verbal confession of raen's invented
traditions and precepts, whilst they neglect that raore orthodox
definition ofthe apostle James, viz. " Pure religion and unde
filed before God is, to visit the fatherless, and to keep himself
unspotted from the world ;" Jam. i. 17. and instead thereof, be
lieve they are performing the best of services, in sacrificing the
reputation, liberty, estate, if not life itself of others to their own
tenacious coneeptions; because perhaps, though persons of more
virtue, they cannot in all punctillios correspond therewith. How
much I have been made an instance must needs be too notorious
to any that hold the least intelligence with common farae, that
scarce ever took more pains to make the proverb good, by prov
ing herself a liar, than in my concern ; who have been most
egregiously slandered, reviled and defamed by pulpit, press,
and talk, germing rae a blasphemer, seducer, Socinian, denying
the divinity of Christ the Saviour, and what not i And all this
about my late answer to a disputation with some Presbyterians;
but how unjustly, it is the business of this short apology to show.

94
which had not been thus long retarded, if an expectation first
to have been brought upon my examination had not required a
suspense. And if I shall acquit raysfelf from the injurious im
putations of my adversaries, I hope the cry will have an end.
To which purpose, let but my Innocency have your hearing in
her own defence, who, as she never can detract from her inten
tions in what she really hath done ; so will she as easily disprove
her enemies, in manifesting their accusations to be fictitious.
Judge not before you read, neither believe any further than you
see. I. That which I am credibly informed to be the greatest rea
son for my iraprisonraent, and that noise of blasphemy, which
hath pierced so many ears of late, is, " my denying the divini
ty of Christ, and divesting hira of his eternal Godhead," which
most busily hath been suggested, as well to those in authority,
as raaliciously insinuated araongst the people. Wherefore let
me beseech you to be irapartial, and considerate in the perusal
of my vindication, which being in the fear of the Almighty
God, and the sirapllcity of scripture dialect presented to you, I
hope ray innocency will appear beyond a scruple.
The Proverbs, which, as most agree, intend Christ the Sa
viour, speak in this manner : " By me kings reign, and princes
decree justice ; I (wisdora) lead in the midst of the paths of
judgment ; I was set up from everlasting;" Prov. viii. 15, 30.
23. to which Paul's words allude : " unto thera which are call
ed, (we preach) Christ the power of God, and the wisdom of
God." 1 Cor. i. 24. From whence I conclude Christ the Sa
viour to be God ; for otherwise God would not be himself;
since if Christ be distinct from God, and yet God's power and
wisdom, God would be without his own power and wisdom. —
But inasmuch as it is impossible God's power and wisdom should
be distinct or divided from himself, it reasonably follows, that
Christ, who is that power and wisdom, is not distinct from God,
but entirely that very sarne God.
Next, the prophets, David and Isaiah, speak thus : « The
Lord is my light and my salvation." Psal. xxvii. 1. — " I will
give thee for a light unto the gentiles." Isa. xlix. 6. — And
speaking to the church : "For the Lord shall be thine ever
lasting light." c. Ix. 20. — To which the evangelist adds,
concerning Christ : "Thatwas the true light which lighteth
every man that coraeth into the world." John i. 9. — " God is
light, and in hira is no darkness at all." 1 John i. 6.— From
whence I assert the unity of God and Christ, because, though
nominally distinguished, yet essentially the same Divine Light.
For if Christ be that Light, and that Light be God, then is
Christ God ; or if God be that Light, and that Light be Christ,
then is God Christ. Again : " And the city had no need of the

95
sun, for the glory of God did lighten it, and the Lamb (Christ)
is the light thereof." Rev. xxi. 23 — By which the oneness of
the nature of these lights plainly appears ; for since God is not
God without his own glory, and that his glorj lightens, (which
it could never do if it were not light,) and that the Lamb, or
Christ is that very same Light, what can follow, but that Christ
ihe Light, and God the lAght are one pure and eternal Light.
Next, frora the word Saviour, it is raanifest : " I, even I, am
the Lord, and besides me there is no Saviour." Isa. xliii. ll.
« And thou shalt know no God but me, for there is no Saviour
besides me." Hos. xiii. 4.— -And Mary said, « My spirit hath
rejoiced in God my Saviour." Luke i. 47.— And the Samari
tans said unto the woman, " Now we know that this is indeed
the Christ the Saviour of the world." John iv. 42 — " Accord
ing to his grace made manifest by the appearing of our Saviour
Jesus Chrrst," 2 Tim. i. 9, 10.— -Simon Peter " to thera that
have obtained like precious faith with us, through the righ
teousness of God, and our Saviour Jesus Christ." 2 Pet. i. 1.
"For therefore we .suffer reproach because wc trust in the
living God, who is the Saviour of all men." 1 Tim. iv. 10. —
« To tho Only wise God our Saviour be glory," &c. Jude, ver. 25.
From which I conclude Christ to be God ; for if none can
save, or be styled properly a Saviour but God, and yet that
Christ is said to save, and properly called a Saviour, it must
needs follow, that Christ the Saviour is God.
Lastly, " In the beginning was the (Aoros) Word, (which
the Greeks soraetiraes understood for Wisdom and Divine Rea
son,) and the Word was with God, and the Word was God-
All things were made by him, and without him was not any
thing made that was made." John i. 1, 3. " For by him
were all things created that are in heaven, and that are in
earth. He is before all things, and by him all things con-
sist."»^Col. i. 16, 17.— i" Upholding all things by the word of
his power." &c. Heb. i. 3, 10. — Wherefore I am still con
firmed in the belief of Christ the Saviour's divinity ; for he that
made all things, and by whom they consist and are upheld, be
cause before all things ; he was not made nor upheld by ano
ther, and consequently is God. Now that this Aoros, or Word
that was made flesh, or Christ the light, power, and wisdom of
God, and Saviour of men, hath made all things, and is he by
whom they only consist and are upheld, because he was be
fore them, is most evident from the recited passages of serip-
ture ; therefore he was not made, nor is he upheld by any
other power than his own, and consequently is truly Qod.-r.-
In short, this conclusive argument for the proof of Christ the
Saviour's being God, should certainly persuade all sober per
sons of my innocency, and my adversaries' maliee. He that is

96
the everlasting Wisdom, the Divine Power, the true Light, the
only Saviour, the creating Word of all things, whether visible
or invisible, and their upholder by his own power, is without
contradiction, God. But all these qualifications and divine pro
perties are, by the concurrent testimonies of scripture, ascri
bed to the Lord Jesus Christ. Therefore, without a scruple, I
call and believe him really to be the Mighty God. And for a
raore araple satisfaction, let but my reph * to J. Clapham be
perused, in which Christ's divinity and eternity is very fully
asserted. Judge then, irapartial readers, (to whom I appeal in this con
cern,) whether my christian reputation hath not been unwor
thily traduced ; and that those several persons who have been
posting out their books against me, (whilst a olose prisoner,)
have not been beating the air, and fighting with their own sha
dows, in supposing what I never thought, much less wrote of,
to be the intention of my book ; and then as furiously have
fastened on rae their own conceits, expecting I should feel the
sraart of every blow, who thus far am no ways interested in
their heat.
As for ray being a Socinian, I must confess I have read of
one Socinns, of (that they call) a noble faraily in Sene in Italy,
who, about the year 1574, being a young man, voluntarily did
abandon the glories, pleasures, and honors of the great duke
of Tuscany's court at Florence, (that noted place for all world
ly delicacies,) and became a perpetual exile for his conscienee,
whose parts, wisdora, gravity, and just behaviour made him
the most famous with the Polonian and Transylvanian churches.
But I was never baptized into his name, and therefore deny
that reproachful epithet. And if in any thing I acknowledge
the verity of his doetrine, it is for the truth's sake, of which, in
many things, he had a clearer prospect than most of his contem
poraries. But not therefore a Socinian, any more than a son
of the English church, whilst esteemed a Quaker, beeause I
justify many of her principles, sinee the reformation, against
the Roraan church.
II. As for the business of satisfaction, I am prevented by a
person whose reputation is generally great amongst the Pro
testants of these nations. For since the doctrine against which
I mostly levelled my arguraents, was, " the irapossibility of
God's forgiving sin upon repentance, without Christ's paying
his justice, by suffering infinite vengeance and eternal death
for sins past, present, and to come," he plainly in his late Dis-
coursef about Christ's sufferings, against Crellius, acknow-
* See vol. 2, Guide Mistaken.
t Stillingfleet contra Crell. page 269, 270, 271, 272, 273, iZ*.

97
ledges rae no less, by granting, upon a new state of the contre
versy, " both the possibility of God's pardoning sins, as debti
without such a rigid satisfaction, and the iihpossibility o
Christ's so suffering for the world ;" reflecting closely upoi
those persons, as " giving so just an occasion to the church's
adversaries to think they triuraph over her faith, whilst it is
only over their raistakes, who argue with raore zeal than judg
raent." Nay, one of the raain ends which first induced rae to
that discourse, I find thus delivered by hira, namely, if they
did believe Christ came into the world to reform it, " that the
Wrath of God is now revealed from heaven against all un
righteousness, that his love which is shown to the world, is to
deliver thera frora the hand of their eneraies, that they might
serve him in righteousness and holiness all the days of their
lives, they could never iraagine that salvation is entailed by
the gospel upon a mighty confidence, or vehement persuasion
of what Christ hath done and suffered for them."* Thus doth
he confess upon my hypothesis, or proposition, what I mainly
contend for. And however positively I may reject or deny ray
adversaries' unscriptural and imaginary satisfaction, let all
know this, that I pretend to know no other name by which re
mission, atonement, and salvation can be obtained, but Jesus
Christ the Saviour, who is the Power and Wisdora of God,
what apprehensions soever people may have entertained con
cerning me.
III. As for justification by an imputed righteousness, I still
say, that whosoever believes in Christ shall have remission
and justification. But then it raust be such a faith as can no
more live without works, than a body without a spirit: Jam. ii.
26 ; wherefore I conclude, that true faith comprehends evan
gelical obedience. And here the sarae Dr. Stillingfleetf coraes
in to my relief, (though it is not wanting,) by a plain assertion
of the necessity of obedienee, viz. ** Such who make no other
condition of the gospel but believing, ought to have a great
care to keep their hearts sounder than their heads ;" thereby
intimating the grand imperfection and danger of such a notion.
And therefore, (God Alraighty bears rae record,) ray design was
nothing less nor more, than to wrest those beloved and sin
pleasing principles out of the hands, heads, and hearts of peo
ple ; that by the fond persuasion of being justified from the per
sonal righteousness of another, without relation to their own
obedience, they might not sin on upon trust, till the arrest of
eternal vengeance should irrecoverably overtake them ; that
all might be induced to an earnest pursuit after holiness, by a
circumspect observance to God's Holy Spirit, " without vfhicl
• lb. p. 160. t Jl»- P- 164, 165, X6S.
N

98
none shall ever see the Lord." And, to shut up my apology
for religious matters, that all may see the simplicity, scripture
doctrine, and phrase of my faith, in the most important; mat
ters of eternal life, I shall here subjoin a short confession.
1 sincerely own, and unfeignedly believe, (by virtue of the
sound knowledge and experience received from the gift of that
holy unction, and divine grace inspired from on high,) in one.
holy, just, merciful, almighty, and eternal God, who is the
Father of all things ; (1 Cor. viii. 5, 6.)— that appeared to the
holy patriarchs and prophets of old, at sundry times, and in
divers manners. (Heb. i. 1.) And in one Lord Jesus Christ, (1
Cor. viii. 6.) the everlasting Wisdom, Divine Power, true Light,
only Saviour and preserver of all, the same One holy, just, mer
ciful, almighty, and eternal Gud, who in the fulness of time
took, and was manifested in the flesh : (John i. 14. 1 Tim. iii. 16.)
At which time he preached, (and his disciples after him,) the
everlasting gospel of repentance, and promise of remission of
sins, and eternal life to all that heard and obeyed ;, (Mat. iv. i7.
Luke xxiv. 47.)-^who said, he that is with you (in the flesh)
shall be in you, (by the Spirit;); and though he left them (as to
the flesh,) yet nut comfortless, for he would come to them
again, (in the Spirit,) (John xiv. 17, 18.) For a little while,
and they should not see him (as to the flesh ;) again, a little
while and they should see him (in the Spirit ;) (John xvi. 16.)
For the Lord (Jesus Christ) is that Spirit, (2 Cor. iii. 17.) a
manifestation whereof is given to every one to profit withal. —
In which Holy Spirit I believe, as the same almighty and eter
nal God, who, as in those times he ended all shadows, and be
came the infallible guide to them that walked therein, by which
they were adopted heirs and co-heirs of glpry ; (Rom. viii. 14,
17.) so am la living witness, that the same holy, just, merciful,
almighty, and eternal God, is now, as then, (after this tedious
night of idolatry, superstition, and human inventions that hath
overspread the world,) gloriously manifested to discover and
save from all iniquity, and to condupt to the holy land of
pure and endless peaee ; in a word, to tabernacle in men.
(Rev. xxi. 3.) And 1 also firmly believe, that without repenting
and forsaking of past sins, and walking in obedience to this
heavenly voice, which would guide into all truth, and establish
there, remission and eternal life can never be obtained. (Prov.
xxviii. 13.) But unto them that fear his name, and keep his com
mandments, they, and they only shall have right unto the tree
of life. (Rev. xxii. i4.) For whose name's sake I have been
made willing to relinquish and forsake all the vain fashions,
enticing pleasures, alluring honours, and glittering glories of
this transitory world, (Luke xiv. 33.) and readily to accept the
portion of a fool, from this deriding generation, and become a

99
fflan of sorrows, and a perpetual reproach to my familiars.
(i Pet. iv. 14.) Yea, and with the greatest cheerfulness can ob
signate' and confirm, (with no less seal, than the loss of what
soever this doating world accounts dear,) this faithful eonfes-
sion, having my eye fixed upon a more enduring substanee,
and lasting in heritanee; and being most infallibly assured, that
when time shall be no more, I shall, (if faithful hereunto,) pos
sess the raansions of eternal life, and be received into his ever
lasting habitation of rest and glory.
IV. Lastly, it raay not be unreasonable to observe, that how
ever industrious some, (and those dissenters too,) have been to
represent me as a person disturbing the civil peace, I have not
violated any truly fundamental law which relates to external
property and good behaviour, and not to religious apprehen
sions, it being the constant principle of myself and friends, to
maintain good works, and keep our consciences void of offence,
paying active or passive obedience, suitable to the meek exam
ple of our Lord Jesus Christ. Nor would I have any ignorant,
how forward I was by messages, letters, and visits, to have de
termined this debate in a sober and select assembly, notwith
standing the rude entertainraent we had met with before. But
contrary to their own appointments our adversaries failed us,
which necessitated me to that defence ; and finding the truth
so pressed with slander, I cannot but say I saw my just call to
her relief. But, alas ! how have those two or three extempora
ry sheets been tost, tumbled, and torn on all hands, yea, ag
gravated to a monstrous design, even the subversion of the
christian religion, than which there could be nothing more re
pugnant to my principle and purpose. Wherefore how very in
temperate as well as unjust have all my adversaries been in
their revilings, slanders, and defamations ? Using the most op
probrious terms of " seducer, heretiek, blaspheraer, deceiver,
Socinian, Pelagian, Simon Magus, impiously robbing Christ of
his divinity, for whom the vengeance of the great day is re
served," &c.* Nor have these things been whispered, but, in
one book and pulpit after another, have more or less been thun
dered out against rae, as if some bull had lately arrived
from Rorae ; and all this acted under the foul pretence of zeal
and love to Jesus Christ, whose raeek and gentle exaraple al
ways taught it for a principal raark of true Christianity, to suf
fer the raost outrageous injuries, but never to return any.—.
Nay, if ray adversaries would but be just and constant to them
selves, how can they offer to conspire my destruction upon a re
ligious ground, who either are themselves under a present limi
tation, or have been forraerly by the Papists. Tell me, I pray,
'^ See T. Vincent'8 late riuling piece agunst the Quakers, alio T. Du»on'«
and Dr. Owen's.

100
did Luther,* that grand reformer, whom you so mueh reve
rence, justly deraand frora the emperor at the diet of Worms,
where he was summoned to appear, that none should sit judge
upon his doctrines but the scripture, and in case they should be
cast, that no other sentence should be passed upon him, than
what Gamaliel offered to the Jewish council, " if it were not of
God it would not stand." And if you will not censure hiin who
first of all arraigned the christian world (so called) at the bar
of his private judgraent, (that had so many hundred years
soundly slept, without so much as giving one considerable shrug
or turn, during that tedious winter night of dark apostacy,) but
justify his proceedings, can you so furiously assault others?
But above all, you, who refuse conformity to others, and that
have been writing these eight years for liberty of conscience,
and take it at this very season by an indulgent connivance ;
what pregnant testiraonies do you give of your unwillingness
to grant that to others you so earnestly beg for yourselves ?
Doth i^ not discover your injustice, and plainly express what
only want of power hinders you to act ? But of all protestants
in general I demand, do you believe that persecution to be
christian in yourselves, that you condemned for antichristian in
the Papists ? You judged it a weakness in their religion, and
is it a cogent argument in yours? Nay, is it not the readiest
way to enhance and propagatethe reputation of what you would
depress ? If you were displeased at their assuming an infalli
bility, will you believe it impossible in yourselves to err ? Have
Wliitaker, Reynolds, Laud, Owen, Baxter, Stillingfleet, Poole,
&c. disarraed the Romanists of these inhuman weapons, that
you raight eraploy them against your inoffensive countryraen f
Let the example and holy precepts of Christ dissuade you,
who " came not to destroy, but save ;" and soberly reflect up
on his equal law " of doing as you would be done unto." Re
meraber I have not dethroned a divinity, subverted faith, made
void obedience, nor frustrated the hope of an eternal recom
pense ; much less have ( injured your persons, or in any thing
deviated from that te'oi 'et^irct and o-u»TDfD(r<«, or holy principle,
so rauch insisted on by philosophers and lawyers, as the ori
ginal of good laws, and life. No, your own consciences shall
advocate on my behalf Let it suffice, then, that we who are
niek-named Quakers, have, under every revolution of power
and religion, been the most reviled, contemned, and persecuted,
as if God indeed " had set us forth in these last days as a spec-
ta ie to the world, to angels, and to men ;" 1 Cor. iv. 9. and
treated as if, by being what we are, our coramon right and in
terest in human societies were forfeited. Neither accept that
• Coun. Trent, p. 14.

101
for a true measure of our life and doctrines, which hath been
taken by the ill will or ignorance of others ; but rather make
an impartial examination, that what you judge may be from
what you know, and not from what you hear at second hand ;
and then we shall as little question your just opinion of our
innocency, as we have too much been made sensible of the sad
effects that follow an ignorant and unadvised zeal. For so
monstrously fond are some of their persuasions, and doating on
the patrons of thera, that they seldom have discretion, much
less religious desires to consider how true or false another reli
gion is, or what may be the consequence of its toleration ; but
with a fury, not inferior to their ignorance, cry crucify, cruci
fy ; and pharisee-like, out of pretence of honour and service
done to God Almighty, and the memory nf his holy prophets,
stick not to persecute his beloved Son, and righteous servants.
So cruel, blind, and obstinate is persecution. Be therefore ad
vised in the words of that meek example Jesus Christ, call
not for fire any more ; let the tares grow with the wheat ; nei
ther employ that sword any more, which was coraraanded to be
sheathed so many hundred years ago ; (suppose we were ene
mies to the true religion ; but have a care you are not upon one
of Saul's errands to Damascus, and helping the raighty against
God and his Anointed ;) and rather choose by fair and mode
rate debates, not penalties ratified by imperial decrees, to
deterraine religious differences. So will you at least obtain
tranquillity, which may be called a civil unity. But if you
are resolved severity shall take its course, in this, our case can
never change, nur happiness abate, for no huraan edict can
possibly deprive us of his glorious presence, who is able to
make the most dismal prisons so many receptacles of pleasure,
and whose heavenly fellowship doth unspeakably replenish our
solitary souls with divina consolation ; by whose holy, meek,
and harraless spirit 1 have been taught raost freely to forgive,
and not less earnestly to solicit the temporal and eternal good
of all my adversaries. Farewell. WILLIAM PENN.
A QUESTIONART POSTSCRIPT.
Where doth the scripture say, that Christ suffered an eter
nal death, and infinite vengeance ? For did not Christ rise the
third day i And is not infinite vengeance and eternal death
without end ? And doth not God say he was well pleased with
his Son before his death? And was not his offering acceptable ?
And did not the apostle say, that the saints were accepted in
Christ that was God's beloved ? And this was after Christ died
and rose ; and God was said to be well pleased with his Son,
both before he suffered, in his suffering, and after he suffered,
though displeased with those that caused him to suffer.

THE

CHRISTIAN Q.UAKER,
AND HIS lllVINB TESTIMONY
STATED ^JVD ri^mCATED
BY
SCRIPTURE, REASON, ^ AUTHORITIES;
AGAINST
The injurioua attempts of several adversaries.
Ui TWO PARTS.

THE FIRST MOKE GENERAL,
BY WILLIAM PENN.
THE SECOND MORE PARTICULAR,
BY GEORGE WHITEHEAD.

Veritas fatigari potest, vinci non potest, Ether, et Seat. lii. I.
Thus saith thy Loid the LORD, and thy God that pleadeth the cause of hia people ; behold 1
have taken out of thine hand the cup of tremblin|.. even the dregs of the cup of my fury, thou
shalt no more drink it again : hut I will put it into the hand of them that afflict thee. Isaiah
li. 23, 33.

London — Printed in the Year 1674.
PHILADELPHIA— REPRINTED BY JOSEPH RAKESTRAW,
so, 356, NORTH TBIHI) 8TKEET.
1824.

EPISTLE

THE NOBLE BEREANS OF THIS AGE.

WHEN our dear Lord Jesus Christ, the blessed author of the
christian religion, first sent forth his disciples to proclaim the happy
approach of the heavenly kiugdom, among several other things that
he gave them in charge, it pleased him to make this one of their in
structions : " Into whatsoever city or town ye shall enter, inquire
who in it is worthy ;" foreseeing the ill use unworthy persons would
make of that message, and with what unweariedness the implacable
pharisee and subtile scribe would endeavour to pervert the right way
of the Lord, and thereby prejudice the simple against the reception
of that excellent testimony.
This being the case with the people called Quakers, wiio above
every tribe of men are most maliciously represented, bitterly envied,
and furiously oppugned by many of the scribes and pharisees ofour
time, for as impious wretches as those of that reputed our blessed
Saviour and his constant followers, it becometh us in a condition
so desperate, to provide ourselves with some worthy readers, men
tliat dare trust their reason above reports, and be impartial in an age
as biassed as this we live in; whose determinations shall nut wait
upon the sentence of ignorance nor interest, but a sincere and punc
tual examination of the matter.
And .since there are none recorded in sacred writ, on whom the
Holy Ghost conferred so honourable a character, butthe Bereans of
that age, (for that they both searched after truth impartially, and
when they found it, embraced it readily, for which they were enti
tled noble,) therefore it is that to you, the offspring of that worthy
stock, and noble Bereans of our age, we, the so much calumniated
abettors of the cause of truth, choose to dedicate this defence of our
holy profession from the injurious practices of a sort of men,
not unlike to the Jews of Thessalonica, who, envying the prosperity
of the gospel among your ancestors, made it their business to stir up
the multitude against the zealous promoters of it. And no matter
what it be, provided tbey can but obtain their end of fixing an odium
upon the Quakers. They do not only boldly condemn what they es
teem worst in us, (how deservedly we will not now say,) but slyly
insinuate what is best, to be criminal.
The sobriety of our lives, they call a " cheat for custom ;" and
our incessant preachings and holy living, a " decoy to advance our
party." If we say nothing to them when they interrogate us, it is

106
sullenness or inability. If we say something to thera, it is imperti-
nency or equivocation. We must not believe as we do believe, out as
they would have us believe, which they are sure to make obnoxious
enough, that they may the more securely inveigh against us. Nor
must our writings mean what we say we mean by them, but what
they will have them to mean, lest they should want proofs for their
charges. It was our very case that put David upon that sad com
plaint, " every day they wrest my words, all their thoughts are
against me for evil." But to David's God we commit our slandered
cause, and to you the Bereans of our age.
Degenerate not from the example of your progenitors. If you do,
you are no longer true Bereans, and to such only we inscribe this
work. If you do not, we may assure ourselves of the justice of a
fair inquiry and an equal judgment.
The God and Father of our Lord Jesus Christ augment your desire
after truth, give you clearer discerning of the truth, and enable you
both more readily to receive, and with greater resolution to maintain
the truth. We are Your greatly traduced,
But truly Christian friends,
WILLIAM PENN,
GEORGE WHITEHEAD.
Rickmersworth, the 16th of the ">
10th Month, 1674. j

PREFACE.

THE insatiable thirst of men after religious or civil empire, has
filled almost every age with contests. But for pure religion scarcely
has asy one contended.
To mention the disorders wfithin the first six hundred years from
Christ, (which have been by far worse succeeded,) were to write the
ecclesiastical history. But such as are not ignorant in it, must needs
know, that religion, so early, became a cloak for dorainion, and truth
a pretence for revenge.*
What better has happened since, modern stories tell us. Certainly
the separation of most parties from former institutions, however
rightly begun, have basely degenerated into self-promotion, and when
there, to the exercise of that power over consciences, which, when
it was their own case to suffer from others, they esteemed most cruel.
I well know, that there is something in man, that prompts to reli
gion, and such as stands not in the traditions of men, nor any mere
formality. But man, that he may not wholly lose the honour of a
share, or be reputed sloathful, with an unwarrantable activity so
adulterates, and by an intermixture of his own conceptions with
those divine dictates and purer discoveries, so sophisticates, that
they at last become more his own workmanship than the truth's.
And so fond is he of this child of his brain, that like some aucient
tyrants, he will rather cut his way to the throne by a violence upon
all other consciences, than not put an earthly crown upon its head.
They that know not the truth of this, have scarcely looked back
to their great grandfather's time. Two centuries have not passed as
yet, since bold and honourable attempts were made against that
apostate church of Rome, which proved so successful as to win many
kingdoms from her tyranny.f God certainly blessed the endeavours
of those conscientious persons, who spent their estate, time, and
blood in that truly holy, but passive war.
But this has been the misery, that they being intercepted by
death, their successors, who acted nut in the same simplicity and
upon like convictions as they did, began to think it no small testi
mony of their regard to their martyred ancestors, to invest what
they called their religion with worldly majesty, and then make use
of the temporal sword to establish it, with their own additions, as
the raost true, certain, and infallible way i^ employing that force,
those mulcts and cruel penalties to extort conforraity, or else perish
* Read Euseb. Evag. Socr. Ruffin. Coun, Trent. Simps. Full. Perr. Bak.
Dan. Trus. Daval. Clark. Merl. &c.
f See book of Mar. Luth. contr. Ecc. Zuing. Calv. Beza, &c.
# Heyl. of Reform.

108
who dissented : which rendered Rome's actions so detestable to the
very martyrs, and indeed without which they had not been martyrs.
The work was now to promote religion by power, who had so lately
overcome it by suffering. Leagues, stately embassies, great conven
tions, raising of armies, war with one, and peace with another took
up the minds of most, how to defend the stateliness and pompous
grandeur of their religion, though they by so doing, gave testimony
they had lost rauch of the true sense of that very religion they pre
tended to advance.
It was now that some appeared who, dissatisfied with such proceed
ings, decried that superstition and formality which had been unadvi
sedly detained by the English church as decent :* for, the invention of
that church the Protestants themselves styled antichristian. f They
believed men's lives were much corrupted, and laid the fault upon
the pride, avarice, voluptuousness, and ignorance ofthe clergy. They
stripped themselves of most superfluities, and seemed to promote a
straighter way, than what was then generally professed. These they
called Puritans.
But such sour resentments had both the powers and prelates of
their procedure, that laws were enacted, and executed to blood, as
well to hinder religion from being more refined, as they had for pre
serving it from being again more gross.t Sarely, this looked more
like care for power, faction, and interest, than religion. For without
doubt, the plea of those Puritans was thus far unanswerable by their
adversaries. By this time almost all people were taken with their
complaints, especially those who seemed more religiously inclined,
which at last had so leavened the gentry, as well as the common
alty, that when that memorable parliament was chosen, and for
their sitting, called afterwards the long parliament, the stream
clearly run on the Puritanical side.
The church of England disdaining their pretended reformation,
and as resolved to abate in nothing of her splendor, wealth, and pre
ferraent, in either civil or ecclesiastical matters, raakes head against
these supposed disturbers of the peace of both church and state.
And as tlie blind wrath of heathens taught the Papists, and the Pa
pists the Protestants ; so the Protestants, by their coercive power for
religion, taught the Puritans to be resolute and fierce in the defence
of their separation. The complaints of the one, meeting with strong
denials from the other, they came to big words, and from thence to
heavy blowB.§ Such feud, such hatred, such war, spoil, and lament
able slaughter, as far many ages had not been known, were the most
deplorable effects of that contest for religion. By this tirae victory
turning to the Puritanical party, now degenerated into harsh Pres
bytery. They who before did fasten anti-christianisra upon the
Church of England, for offering to act coercively towards them, in
what concerned conscientious separation, became themselves the
most narrow in religion, and vigorous in imposing, upon the sharpest
" Cambd. Life of Q. E. j Rush. Hist. Collect. i Cambd.
§ Hist. AVara of England.

109
penalties known to those times, what they synodically agreed to
be scripture faith, worship, and discipline ; forgetting or denying to
leave that liberty of examination to others, which they had so ear
nestly contended for against the prelates of the English church.
Su partial is self, so blind is interest.
But neither does our story end here ; for these men forgetting
their primitive tenderness, and that lowly spirit, which justly charg
ed the'English clergy with sume degeneracy, as had that done the
Romish, were quickly rerainded by the timely and honest zeal of
those they call Independents and Anabaptists : who having a clearer
sight of things, as I believe, and more regard for reformatien, at
once charged thera with neglect, and endeavoured to push things a
step further. They loudly exclaimed against the luoseness of their
parishes, and their too free administration of the sacraraents to mix
ed and unqualified persons. They decried the absoluteness of their
church-monarchy, with the necessity of human learning to ministe
rial qualification. And lastly, with great earnestness they declaimed
against the imposition of any faith or worship, or punishing with
corporal penalties, such as dissented for the sake of conscience. One
would have thought, these raen had set the last bounds to the spirit
of superstition and revenge, and that having seen the rock on which
their predecessors split, they should have learned safety by their de
struction, and construed those foregoing calamities land-marks for
their preservation, as was anciently said-^-
 faciunt aliena pericula cautum.
That is, having beheld so many fair adventures for reformation, (be
gun certainly from an inward sense ofthe corrupt and un-Christ-like
state of things,) to issue in fulness, pride, superstition, and base co
ercion upon conscience, they should have lived in an holy subjec
tion, and awful regard to that HolySpirit of truth, that had given them
some farther illumination, and which would have taught the denial
ofthose worldly lusts, that covetousness and revenge whetted their
desires after, and have preserved them in the way of meekness, pa
tience, long-suffering, and holiness, without which none shall ever
see God. But, alas ! as reformation from popery and prelacy, was
soon overrun by party asperity, and self-promotion ; so truly these
men made as little conscience to employ the old weapon of external
force to advance themselves, and depress others, as had those that
went before them.
It is true, the Presbyterians, who showed them the way, as had
the Protestants them, and the Papists the Protestants, being so con
siderable in nuraber, and these people's maxira so narrow, viz. " out
ofa church, out ofthe faith ; not dipped, not christianed :" that too
great division raight not perish the whole affair, of continuing the
government in its present channel of incredible advantage to
them, they, much against their will, admitted the Presbyterians into
a share with them, especially of parochial churches, as they are ^
called, and did not wholly exclude the more moderate of them a,
part in the administration of the civil government.

no
Thus then, (though with regret, and no small jealousy,) being
tolerably well agreed, like he that from a poor priest to a pope,
was wont to be remembered of his original, by a net (because several
ofthe apostles were fishermen) which he commanded to be brought
to his table, when pope, cried : " take it away, take it away, the fish
is caught;" so they having caught the great two-headed fish of civil
and ecclesiastical power, and upon one a crown, upon the other a
mitre, Laodicea-like, full, rich, and wanting nothing, are willing to
forget their small original, their father's house, those heavenly con
victions, and that humble frarae of spirit, their early sense in some
good measure had reduced them to. Oh ! into what falseness, cru
elty, covetousness, and folly did they not precipitate themselves !
To violate faith with men, and break the most solemn covenants
that any age have ever made with God himself. To sail to security
through blood, and establish their church in persecution ; not unlike
the Ottoman emperors, that neveir think their imperial crowns better
settled, than in the murder of their brethren. But above the rest,
to decry tyranny and persecution, and yet to be the authors of both;
as if they could not have used their power without abusing it, is un
worthy the name of true raen. I will believe succeeding tiraes may
have outdone them in debauchery ; but I can never think, unless
better informed, that any age hath so much as equalled them in a
treacherous hypocrisy. Though, (that I may be just,) several among
them were not wanting to express their utter abhorrence of such
procedure, which hath thus far aggravated the others' apostacy, that
they were worse treated than such that were reputed their public
enemies ; as if not to be treacherous, had been to be disaffected :
concerning which I refer the reader to the first and second narra
tives, printed in the year 1659.
Certainly, it was now time that God should arise, and that his ene
mies should be raanifest; who, under the most splendid show of refor
mation, that almost any age for fourteen hundred years could paral
lel, had crucified the holy life of religion, stifling the spirituality
thereofby reforraed formality, empty shows, and mere tinkling cym
bals of sin-pleasing doctrines. And their primitive tenderness being
worn off by time and preferraent, none grew more superstitious and
persecuting than those who once seemed most averse from it. (I cha
ritably forbear the raention of particular persons.) In short, pride,
self-seeking, and self-establishment in glory, wealth, and worldly
prosperity had undermined the worthy honesty, that was at first
stirring in the hearts of some of thera. Behold a glorious, but empty
trunk of profession ! As lofty as the Jews themselves, pretending to
be children of Abraham, and heirs of the promise, yet servants to
sin ; christians by imputation, but not by qualification ; saved in
Christ, though lost, through sin, in themselves ; pray by the Spirit,
yet their duties unholy things. Behold Babylon in one of her best
trims !
But it was at this time, serious reader, when religion was so much
talked of, and so little practised, that it pleased the eternal wise
God, who is unsearchable in his goings, to appear, and manifest the

Ill
knowledge of himself, by a way contemptable to the world, (as in
deed, when did he otherwise,) showing himself first to shepherds and
men of mean rank, whnse outward abilities were as incapable to
gain applause from men, as their meanness to invite them : men,
plain and simple, who desired of long time above worldly treasure, that
they might be acquainted with the true and unchangeable way of God.
All the religion they were taught of men, or the strength of memory
could collect frora books, joined with their own simplicity and zeal,
was not able to overcorae the eneraies of their souls, for whose re
demption God appeared, and they often groaned in secret, being
truly willing to undergo any cross, that raight but help thera to this
knowledge, after which they had daily thirsted more than for ap
pointed food.
Thus, that no flesh might glory in his presence, did the Almighty
God, according to his many precious promises, break in upon the
spirits of a poor despised people by his terrible power, which caus
ed the old foundations to shake, and begat holy terror and dread, be
cause of the glory of his majesty, who had revealed himself. Judg
ment overtook fur sin, and righteousness was laid to the plummet,
and a true scale was erected, wherein all the profession in the vvorld
was lighter than the chaff which is blown away of the tempest.
This day of judgraent for sin, and consumptiun upon all the pleasant
pictures of religion, that tradition, education, or imagination had
drawn in the rainds uf men, they were constrained to declare, and
the very utterings thereof were astunishing, both to professors and
profane. For, being witnesses of a nearer thing than an out-side
religion, however refined, in which the whole world was adulterated
frora God, and that the time of the kindling of the indignation of
the Lerd God Almighty was corae, because of iniquity and unrigh
teousness that covered the earth, as the waters cover the sea, (which
made the controversy essential : not to consist about exterior order,
church-government, or mere articles of faith ; but that inward
principle of righteousness, v/hich reduceth the soul to the heavenly
order, and that faith which overcoraes the world :) therefore in the
name ofthe Lord, and by the alone arra uf the Almighty, did several
of these poor men go forth into towns, cities, and countries, pro
claiming the day ofthe controversy of God with men, by the plead
ings of his holy light, power, or spirit in their hearts and consciences,
decrying all notions of Christ above possession ; calling the lofty ce
dars to bow, and the sturdy oaks to bend before the heavenly ap
pearance of the Lord, by his light within ; that all knowledge of
God, not gotten through inward judgment, and experience of the
operation of his saving hand, was accursed of God ; and that as the
earth uf wickedness in men's hearts should be consumed by the refi
ner's fire, so the heavens of lofty knowledge should by the fiery heat
thereof, be wrapt up as a scroll, that a new heaven and a new earth,
in which dwelleth (notimputativejbut real, inherent, and everlast
ing) rigliteousaess, might be known to be created by tlie Word of God,
nigh in the heart.

112
I say, these men alarming the nation with the sound of this harsh
and terrible truinpet, who had taken so long a nap in pleasure, ease,
and fleshly religion, caused very strange, and differing apprehen
sions. Some pricked to the very heart, cried out: " What shall we do to be
saved f" whilst the wolf and the fox lay in wait to intercept the
blessed work of the Lord, by several ways of cunning and cruelty.
The priests, (who were degenerated as well as the people, basely
teaching for hire, and divining for money; the best accounted of
them making bargains, how much a year to preach the gospel, as
they call it, and so is it to this day,) like foxes seeing their kennel
found out, in which they had so long hid their prey, and fearing
that the turning men to the light in the conscience, and their so re
solutely testifying, that no mah cuuld be at peace with God who
went conderaned thereof; and that all knowledge of the things of
God, which hath not been received through the holy subjection of
the creature to God's heavenly appearance within him, (for whatever
may be known of Gud, is manifested within, saith the apostle,) was
above the true teacher, and the sufferings of the cross of Christ :
they posted to the niagistrates, Saul-like, with whole packets of
lies, slanders, and invectives, on purpose to beget a v/olfish nature in
them, to put a stop to the progress of this blessed manifestation of
the eternal Light of righteousness, by the exercise of a merciless
power. Some few would not be prevailed upon ; but the generality,
seeing their worldly honour, and which to some of them was dearer,
their beloved easy religion was Struck at, root and branch, they, as
an arraed man, furiously eraployed their strength to the relief ofthe
priests, and subversion of these pour men. Some were imprisoned,
others whipped, several bruised, not a few murdered, and many robbed
and Spoiled of their goods.
And that the priests might show themselves, sume of them think
ing it too long to wait the magistrates' leisure, turned their own pay
masters upon tieads, shoulders, and other limbs of men and women,
not distinguishing in either sex or age.
The cry of these innocent people carae up to the then suprerae
authority, but relief could not be had. One book came out upon an
other, conjuring the lUagistrates to employ their power to the utter
extirpation of these seducers, and commanded the people that they
should not so much as have any comraon intercourse with them, but
avoid them as the pest, and fly them as witches and sorcerers. It
were too irksome to tell the moiety of their stratagems. Oh ! the
mercies of these men were cruelties I But yet farther, many things
were written byus in vindication of ourinnocency. Some that sought
for the redemption of Israel, and the right way of God, believed ;
here and there a Simeon, a centurion, a priest, a lawyer, a physician,
a customer, and fisherman, and abundance of handicrafts, for the poor
received the gospel. But, alas ! neither our apoloj^ies, nor grievous
sufferings, were enough to allay that swelling spirit of cruelty ; nor
in the least affect the minds of priests or rulers with the deplora-
bleness ofour condition, so as to redress all these grievous suffer-

113
ings : perhaps, sometimes a little shew of favour there might be, but
usually attended with a more terrible storra. They at last, (I mean
the magistrates,) by the dete.stable suggestions of the priests, not
having any law in force by which they could justify the rigor of
their carriage towards us, enacted first, that no man should travel on
the sabbath-day, thereby to punish us as criminals for going to our
assemblies to worship the living God. And next, that such persons
as should be found above su many miles from their own homes, nut
being able tu give a guod account nf themselves, should be whipped as
vagabonds. By which laws they miserably oppressed our Friends,
many men of considerable estates being worse used than very vaga
bonds. Thus cuvering the une uver with devotion for the day of
rest, and the other with prudent care fur the gond ofthe common
wealth. Nor was this all ; but as if they would out-do the ages of cruel
popery and degenerated prelacy, they revived both the oath of queen
Mary, made against such Protestants as came to decry the idolatries
and superstitions of the Romish worship in the time of their service,
thereby to justify themselves in the exercise of cruelty and revenge
upon us, fur bearing our faithful testimony against their formal and
hypocritical preachments; and that oath of abjuration of popery,
that by the advantage they took of our not swearing at all, they
might the better fasten upon us the character of Papists, as men je-
suited to that interest, with plain design to render us odious, and
cover their ovvn cruelty. Well may I say out-done, when pretend
ed reformed Protestants, endeavour the security of their religion by
tbe enaction uf thuse laws which were made by inhuman Papists,
against such as in goud measure we can say were truly reformed
Protestants ; thereby condemning that in the Papists, which they
vigorously acted themselves : and basely sought tu entrap us by a
colourable oath, wickedly forecast, because they knew we could not
swear at all, to punish us for not swearing against the Papists. This
was their cloak they had to cover their malice, but it is grown too
short, scanty, and out of date. The bruises, blood-shed, grievous
beatings, and tedious imprisonments which followed this procedure,
are now seen with detestation of almost the very multitude itself,
and after generations shall have it in utter abhorrence.
Oh ! what did not that blood-thirsty spirit in its day ? These were
the great pretending Presbyterians, independents, and Anabaptists,
fighting, knocking, kicking, robbing, imprisoning, and murdering an
innncent people, whose whole business was to deny the daubing
doctrines of the times, and to direct people to a certain Holy Princi
ple in themselves, unto which being obedient they should experience
sin conquered, and peace with Gud; preferring this abuve all the
traditinns nf men, or utmost power of human ministry.
But, as many of us saw in the eternal light, that such obstinacy in
both priests and rulers, to the heavenly truth, would provoke the just
God to overturn them for ever, (which though we did once and again
tell them by writings, and by word nf mouth, they slighted nur plain
dealing, turning it upon us that we should vanish in a little while.)
P

114
so within very few years God wrought the wonderful revolution ;*
and those who had been inflictors of heavy punishments upon us,
became the objects of their greatest displeasure whose power and
estates they had so long usurped. I can call it no otherwise, for not
the country, but self was wickedly advanced thereby.
Behold the justice ofthe Almighty ; suph as refused us our liberty,
after their solemn oaths to Gud and men for the preservation of
liberties, civil and religious, became destitute of their own. And
those who spoiled us, were spoiled by others, and we, just now under
their feet, came upon equal terms with our adversaries. At what
time, though both they and we used our endeavours to prevent coer
cion upon conscience, yet whether they prevailed or not, some were
in hopes that the edge of their spirits, by this change of affairs, had
been so doubled, as never more to cut, or wound a people that had
never wronged them ; and that their retirement would have been ra
ther employed in hearty sorrow for their abuse of governinent,t in
their unjust severity towards us as well as others, than a continu
ance ofthe same enmity. But tKus far such failed in their hopes,
their displeasure against us surviving their power to inflict it. For
though it is true, that in time of persecution they would inquire nut
of their by -holes, of our welfare, (for these who had so long reigned
showed they were raost unfit for suffering,) and like people upon city
walls or from other convenient standings, v/ould diligently observe
the state of things, and by their observation or inquiry, carefully
acquaint theraselves with the success, for our overthrow had been
the end of them, and as one of theraselves said, " we were the bul
warks that received the shot." Yet, so unabated hath their implaca
ble malice been, that at the king's first coming in they thnught to
do great matters by letting the powers know they were no abetters
of the Quakers ; which indeed stood us in great stead, lest we
might have been taken for those tumultuous, blood thirsty, covenant-
breaking, government-destroying Anabaptists : and that they might
prove to the world, we were nut of them. No sooner those storms
of persecution have been over, but like forgetful raariners, they have
fallen to their old work of bitter envying. Either some one uf their
church leaves them ; or the Quakers are prosperous in their labours ;
or any thing else that is next for a cover, to palliate their emulous
spirit in all its base detractions from us and the blessed truth.
Which truly when I have beheld it, grief has overwhelmed my
soul, and a pity for their sakes has risen in my heart, that all those
ttials, \vhich rightly understood and improved, would have turned
to great advantage, should be as water spilled on the ground.
Many instances we have had nf this since their descending the
throne of power; particularly in the years 1668, 1669, at which
time there was some respite from any violent persecution of men upon
the account of conscience. What preaching was almost in every
meeting against the dangerous errors of the Quakers, as they pleased
to traduce them, and how were they slandered upon several station-
• The king's return. f See Anab. Decl.

115
srs stalls ? We could scarcely walk the street, but our ears must be
disturbed with the cries of the " Antidote against Quakerism," " The
Synopsis of Quakerism," " The Damnable Heresy of the Quakers,"
with the like virulent expressiens, bestowed upnn us in their title
pages, to bespeak their sale more easy with persons inquisitive or
prejudiced. Nay, whilst they cnmmended the king's indulgence to their own
parties, and publicly rendered him their acknowledgment of his cle
mency, they sedulously endeavoured my imprisonment, in particular,
and did not stick beth to characterize me the most wretched and
ennrmnus nf men, for a book, they, I may in a manner say, extorted
frora me, and at that time too, when both my body was straightly
imprisoned, and my life greatly endangered ; and as the complete-
ment of their wickedness, they maintained the justness of my con
finement. But to pass over this, and observe the consequence of succeeding
troubles. The forraer acts receiving new life from nne more sharp
and cruel, what could we hope, but that this act executed were
enough tumake these prefessors for ever out uf love with persecution,
who are yet too warm abettors of it.
For, though their vain buasts of standing quickly vanished at the
rattling of a few muskets, and that God, by his Almighty, invisible
power, upheld us through all those hardships, of bruises, blood-shed,
broken limbs, tedious imprisonments, and great spoiling of our
gnods, (enough to melt the hearts of infidels,) andi cannot say, but
then they would, Nicodemus-like, give us their night encourage
ments ; sume blessing Gud that we were set to blunt the edge of
persecution, and su be as a bulwark for them; yet so quickly did
their kindness cnol, upon a relaxation of such procedure against
us, that their tenderness seemed to die with the hardness of our
persecutors. Fur no sooner were wc out of prison, but, instead of
congratulations, we were saluted, or affronted rather, with an im
posture from Lincoln, and a lie from Dover; the former stamped
by R. James, the latter by T. Hobbs, bnth Anabaptists, as they are
cnmmonly called, to their own infamy, and the great disgrace of
their profession.
These beginnings, reader, were followed by the pressing endea
vours of nur dissenters in general, whether by preaching, disputing,
writing, or other more secret traducings, both in cities and country,
but mure especially in London : where the greatness of nur suffer
ings frora the powers, seems outdone by the malicious practices of
dissenters. Nay, so restless are they in their atterapts against us,
that they will disturb themselves rather than let us be quiet; and
care not whom they mnlest, if the pnor Quakers raay but be render
ed odious. Witness among uthers a libel called " The Spirit of
the Quakers Tried ;" a Letter, .subscribed J. G. and a Dialogue,
T. H — the two last of the sarae fraternity with those before men
tioned. Behold, what use these men make of toleration ! with which
since authority hath obliged them, their gratitude, or their policy

116
has turned the torrent of their virulent humour against us ; whom
they daily wreak under their ungodly hate, as if they were resol
ved to interrupt the king's indulgence, with their persecution : and
by a kind of revenge upon us for onr liberty, suffer it to be a time
of calm with none but themselves. But, what makes the matter
worse, some emulous spirits among them wished, as I heard, for
another storm, that the Quakers might but be shipwrecked by it. —
Oh, strange impiety ! that men should lay our prosperity so to heart,
as therefore to wish our ruin, and rather than not effect it, run the
bold hazard of their own : unless they resolve to keep their old
haunt of creeping into garrets, cheese-lufts, coal-holes, and such
like mice-walks, and using more equivocation to hide a meeting,
than a Romish priest hath been want to do to conceal his func
tion. Well may we take up a lamentation for these things, that men
should so fearfully rend religion from charity, and faith from the
good works of patience, mercy, and universal love ; as if to quarrel
about religion were to be religious, and to call naraes, and jeer, a
mark of zeal and wit.
To conclude, and sum up what I have said. This hath been the
misery of almost every reformation, that its authors have degene
rated from their first sense, (which placed religion in a clean con
science, not in a full head — in walking with God, more than in
talking nf him,) to self-promotiun, and persecution of all dissenters
from their establishment. And the cause of it is briefly this : a
wandering from that heavenly illumination in themselves, setting
up their ovvn contrivance before they had pulled down all contri
vances nf men. And their covetousness to advance their own in
ventions, and impatience to see them not assented to, have pro
moted cruelty; and with this very cup have the nations been drunk,
•IS well refined as more gross professers of religion. God there
fore first appeared to, and empowered, and sent forth plain men
to declare the plain truth, to turn men from that darkness which
covered their hearts, notwithstanding their splendid profession, to
the light that hath shined therein uncomprehended, which obey
ed, was sufiicient to salvation. They were first slandered, then
persecuted, and that by raost sorts ; but their persecution not al
ways continuing frora the powers, they have been, and now are
diligently followed by their old adversaries, the Separatists, with
their cries of heresy, error, blasphemy, and the like, if possible
to make them a burthen upon earth ; witness their many printed
books and impostures, particularly " The Spirit of the Quakers
Tried," « The Letter," « The Dialogue betwixt a Christian and a
Quaker," " Quakerism no Christianity," and " The Controversy
Ended ;" unto all which from beginning to end, so far as concerns
Christ the true light, enlightening all men that ever came, and do,
or shall come into the vvorld, with a saving light, and what is the
general rule of faith to christians, I here present the world with our
plain and full defence, having thoroughly considered them, with
what other objections I thought to carry any weight against us :

117
which being our fundamental principle, if proved, the common no
tion of satisfaction for sins past, present, and to come ; justification
in the strictest sense, without inherent righteousness ; their fearful
tale nf predestination, and their pleas against perfection, will tum
ble to the ground.
And I earnestly beseech the reader in the love of God, not to be
lieve every wandering book or. story that is out against us, but hear
us before he pass judgment against us, and then let his con
science, tell, if we are not the true apostolical christians, promoting
the interest of the pure spiritual apostolical religion. For what
we believe and assert we witness; we do not steal, nor rob our
neighbours, God has brought it to us beyond all imitation. Our
religion he has made our own through his internal operations. —
And against convictions there is no standing, as well as withnut
them there can be no solid knowledge ; the want of which makes
the vvorld miserable, and renders us unknown.
Having thus historically intrnduced my present discourse— and
my witness is with God, the righteous judge of all, not out of ill
will to any, but in perfect love to all, that the very truth of things
may be brought to light, in order tn a mure cleai* understanding of
that controversy which is now on foot betwixt the so rauch despised
Quakers and their adversaries : for this let all know, I write not
for controversy, but truly for conscience sake, that not empty con
quest, but sound conviction may be the end of all my labours for
the Lord my Gud, who is over and above every name, worthy of
eternal praises and dominion — I shall conclude, with these ear
nest desires in uprightness of soul tn God; that truth, righteous
ness, and peace may prevail, to the more plain detection of error,
and utter confusion of all envy and prejudice.

INTRODUCTION.*

L there is a book lately cume to my hands, entitled " A Dialogue
between a Christian and a Quaker ;" which, with several others lately
published against us, hath given occasion for this general undertaking.
I was very curious to peruse that discourse, which should make a
difference between them, having in my diligent search after religion,
ever desired to understand and profess that, which upon trae con
victions I had reason to believe was the most christian. But as up
on impartial view I found the weakness of that book more favoura
ble tn us, than the uncharitableness uf the title page, which seeraed
tn disinterest a Quaker in Christianity ; se raost unexpectedly I
found my narae, among others, often used, and as often undeserved
ly abused by the author. I was not willing that any else should an
swer for my faults, if any there were ; and if innocent, I esteemed
myself both sufficient and obliged to my own relief, which will not
be hard tu du : and the reasun is, because so little reason, and so
much railing, have been by him employed against me, as if he in
tended to scold rather than confute me, and to let the world know
how much better skilled he is in scurrility than arguraent.
This, I confess, drew me first into any willingness of considering
his discourse at large. Not that the truth was not first in my eye ;
but because I knew the person most concerned with him, tn be both
able and resolved to reply, I thought my endeavours, at least for
this time, might have been very well excused.
But so many nut-cries cnming upnn the neck of another, if possible^
to expel us the world, I found myself pressed in spirit to buckle my
mind to this enterprise, notwithstanding that my late concernment
with some other adversaries had left the wearisomeness of a combat
upnn my spirit, and the hopes I had of being spared, by the ingenious
acknnwledgment uf nur enemies, from the like necessity of further
controversy. But as it fell out with the people of Syracuse, that several very bad
tyrants were succeeded by worse ; so truly it hath done with us :
the cunfutation of nne adversary, reduubling envy, prejudice, and al
most every evil quality in the next. As if tn be overcome were more
intolerable to thera, than to find the truth by it would be accepta
ble. Oh, laraentable use that these men make of our love and pains !
But we have some cause to think, that failing of that reason which
is necessary to prop so infirm a cause, they would, if possible, sup
ply the want of it with the last word, which at Billings-Gate, I hear,
goeth a great way to advantage, and to turn the scale in all disputes.
* This introduction originally formed the three first chapters of the work. In
the subsequent editions of the part written by William Penn, they were omit
ted, together with the preface, and the whole was digested into a more regular
treatise, dispensing, at the same time, with the name of his opponent. As the
present edition, however, embraces both parts of" The Christian Quaker," it was
deemed expedient to retain these chapters in the form here given them, they
serving, as William Penn remarks, as " an apt introduction to what follows."
The excellence of the preface, too, will no doubt render it also generally accept
table to the readers of the work.

Ill)
And truly, ifthe temper nf this adversary be but considered, with
what help he himself has given us to do it, for my part, 1 should
stand amazed that any sober, civil, or christian man, could refrain
passing severe sentence against hira, as nne that writeth of religion,
out of all sense of either religion or gond manners ; and that only
tnnk occasion thereby to prove eminently to all impartial raen, he
really has neither.
But to let that pass, I leave the bonk tn speak for or against itself.
I shall only preraise, that though I have particularly observed the
manner ef his dialogue, as an apt intrnduction, and that my dis
cnurse has been occasioned by this and several late attempts made
against the truth ; yet my answer, to avoid their accusation of per
sonal heat, is not immediate, direct, or particular to any one. The
matter of our judgment, both with respect to the light and rule,
(comprehensive of all,) I have positively stated, and defended by
plain scripture, sound reason, and universal censent of former ages.
And what force any bonks, arguments, nr objections, (present with
rae,) whether from uur adversaries, especially T. Hicks, or my own
remembrance, I shall by the way faithfully, and 1 hope, effectually
consider : to the end I raay avoid the great vanity of bragging of a
victory obtained against a man nf straw, and eneray of ray ovvn ma
king, (as T. Hicks hath dune,) and that detestable sin, and disingen-
unus practice, uf charging those lies, and that weakness upon roy
antagonist he never thought, nor cuuld be guilty of.
In shurt, what I have against the book in general, and fur the truth
and myself in particular, I shall in their proper places produce ; and
now descend so to do, with what convenient brevity I can.
First then, he has taken a very unfair way uf opposing our princi
ples, if we may yet call them ours, since instead of collecting what
truly are so, and those most forceable arguments we have been went
to offer in their def«nce, out nf our own writings, which in honesty
and justice he ought to have done, he presents the world with a dia
logue between a Christian and a Quaker, which we may truly say,
are bnth of his own making, at unco abusing both himself and that
penple ; for neither has he truly represented the Quaker, nor much
more honest is his character of a christian. And whilst he duth
most partially render his own opinions to be those ofa true chris
tian, rather than a true christian's to be his, he brings in the poor
despised Quaker paying any thing that may be most ridiculous,
weak, and impertinent to the matter. Which way of confutation is so
far from being truly manly, much less christian, that the wisest man
may be thus disguised into the greatest foul, and truth itself seem
vanquished by the weakest furces of her enemies. It was by wajs
not less injurious, though more ingenious, that the esteemed best hea
then of his time, was by some of his emulating contempnraries
brought into utter disgrace, with that only people which once must
of all deservedly admired him ; as they who will take the pains to
read the comical abuses of Anytus and Aristophanes, upnn Sncrates,
may easily inform themselves. Whose life being blameless, and
virtue unparalleled in his day, did by his strict precepts and exam-

120
pie, so influence the people into a dislike nf those comedians, and
their loose adherents, that till the frothy spirit of the multitude be
came revived, by their ridiculous representations of that worthy
man in a play, it was irapossible for them to work his ruin.
Methinks this man's dialect savours of the same spirit, though its
grossness tells us, it hath not the same wit. Let me have never so
infirm a cause to manage, and grant me but leave to make my adver
sary's answers, and I will nut fear the consequence of such encoun
ters. But who will yield to this, that duth not first resolve to be
overcome P Let T. Hicks but permit me that liberty against his wa
ter baptism in defence of children's, and I will warrant him a rebel
to the church of -England. But doth he do as he would be done by ?
If this be the ne plus ultra, nr upshot of our adversary's strength, to
feign weakness fur us, that he may appear some body, I think we
need say no more, but leave it with every unprejudiced conscience to
guess at the meaning of such base designs. Certainly, we have not
been justly dealt with, nor our cause weighed in the equal scale of
righteousness; and indeed, this imperfection is most of all incident
to that way nf writing.
II. Next, he has as well made us to belie ourselves and princi
ples, as to appear impertinent : a thing so uncharitable, indeed so
very wicked, that methinks every sober and impartial mind may
have just occasion to be scandalized at his whole enterprise. What !
not only make us to answer in his own language, but lie in it, and
that against our very principles and cunsciehces too ! This is an ag
gravation, at once, of his own enmity and the imbecility of his cause.
For can any believe, whe know us well, that when we are asked,
as he fictitiously doth in his dialogue, " do you believe the scriptures
tn be true sayings nf Gud ?" (page 66,) we should answer him thus ;
" so far as they agree to the light in me." For, though it be true,
that the light within is the same in kind with that which shined in the
hearts ofthe holy pen-men, and therefore may rightly be said to agree
both in itself and in the several testimonies of divers ages, and con
sequently it may truly be allowed to judge of what are the sayings
of Gud, frnm what are thuse of wicked men, &c. ; yet has he disin-
genuuusly nbtruded those words by way of answer upnn us, which
He cannot find so laid down by any of us, much less all the Quakers.
Again, in another place uf his abusive catechism, he thus queries :
" Then may I nut conclude, that the reason why you so freely rail
against, and reproach your opposers, is only to secure your credit with
your own prnselytes?" which he thus makes the Quaker to answer.
" I cannot deny, but that there may be something of that in it." Oh,
impudent forgery ! Whether this invention becomes a man that has
the least honest pretence to Christ's pure religinn, or one who vvould
be thought as serious as an Anabaptist preacher ought to be, judge
all yoB that read us. I cannnt believe, but many who go under that
name, have more tenderness and conscience, than to abet this kind
of proceeding against us. In short, it was an uncharitable spirit asked

121
the question, and from that became a lying one to answer it. Our wit
ness is with God, as to our innocency in this very matter. But he
proceeds :
" Will you be so liberal of your revilings whether your adversary
gives occasion or not?" He answers for us:
" It concerns us to render them as ridiculous as we can, and to
make our friends believe they do nothing but contradict themselves."
Again to the same unrighteous purpose :
" But doth not this signify a very dishonest and malicious mind
in you ?'' He makes us return :
" We care not what you think, provided our friends think not so."
And to conclude his slanders nf this kind, hear him nnce more :
" Doth not Williani Penn in his book against the author of the
Spirit ofthe Quakers Tried, manifest great displeasure against the
man for concealing his name ; suggesting that if he knew it, then
probably they might have something to detect him ?" &c.
I shall omit in this place making my ovvn defence. But be pleased,
courteous reader, to observe the man's answer, which he would have
the world to believe was ours :
" Whatsoever thou or others may think of our writings, we will
give it out that we have both answered and confuted nur adversaries,
and our friends will believe what we say in this matter, which is
enough tn us." Oh I lies, madness, and folly.
Certainly, reader, fay this tirae thou canst not but with rae believe,
I had reason enough to make this general exception against the dia
logue, as neither becoming what I am so tender as to think our bitter
adversary upon more serious considerations might esteem a right
christian ; nor yet that character of a Quaker, which the more sober
sort of men carry in their minds concerning us. And in the fear of
. Almighty God, we do appeal to the consciences of all those who
shall ever read us, whether we have been treated by this man, in his
dialogue and catechism, with that spirit of meekness, righteousness,
and truth, which is, or ought to be the rule and' guide of christians
in their undertakings; more especially in the very weighty matters
of religion. Indeed, we need no other apology in this case than the
fully of his answers. For all the werld will think, we had least need of
seeking the good will of our friends, which we had already, and
rather conclude it our interest, to care after, and not to slight what
others say or believe concerning us. It is true, I perceive our adver
sary is a great slighter of conscience, and that Light of truth vvhich
should be the instructor thereof, and therefore no wonder if we find
so little of it in his dialogue. But, hn wever he sets little by it, pre
ferring his most defective head-conceits before the holy certain dic
tates of the heavenly Light in the consciences of men, as his uncon
scionable dealing with us sufficiently testifies, yet is it our desire to
act suitably tn that in nurselves, and to seek the approbation nf it
alone in others ; rather than by a disingenuous way of writing, ob
trude nur own fictions for christian faith, rauch less mere imperti
nencies and very liesj, for the only and best answers of our adversa
ries. Q

122
III. But he has not only made us to say what he pleased, imper
tinently and untruly, but he has dune it with a manifest show of
profaneness, by a light, taunting, and inapplicable use of those ex
pressions, which in a way of seriousness and simplicity, may have
been sometimes uttered by honest and religious penple. Such are
these that he makes us to give in answer to his questinns, which we
refuse net to render a distinct accuunt of to any sober man at any
time, viz. "Thuu runnest into many words and carnal distinctions,
and wouldst have thy fleshly wisdom satisfied, but! tell thee, that
dust is the serpent's food." To his answer against the sufficiency
of the Light, he makes the Quaker reply, " I see thou art a poor
dark creature, as by thy talking is manifest, yea, it is manifest in
the Light." To the like purpnse ; " Thou art a wicked creature,
blackness nf darkness is reserved for thee. Thou art a serpent, and
the curse of God is eternally upon thee." Again, " Thou mani
fests thy darkness, and that thou art still in the imagination." —
Again, " Thuu Inokest fur words, but thy flesh must be silenced."
Again, " We witness it. Poor creature, thou runnesttn the letter,
what dust thou witness in thyself.'" Again, " I command thy flesh
to be silent. I bear witness against thee." At other times, in
answer to such like questions, " Yea, verily. Alas for thee, these
are thy own dark imaginations. Now thuu runnest to meanings, we
deny meanings. Thou manifests a perverse spirit. We are dead
te distinctions. We deny dispositions. Thou suggests thy own
imagination."* These, impartial reader, with more of the like tendency, he is
pleased to set duwn as uur strongest answer to his questions, seve
ral of them stich as have received, and yet may, very rational and
satisfactory returns from many of us. However, if any such kind
of answers have been given to the unseasonable queries of airy and
entrapping persons, neither is it more ridiculous, than Christ's im
moveable silence to inquisitive Herod was judged of old. Nor did
he manfully, to assault our weakest part, if such he thought it.
But least of all is he excusable, that one who is reputed an Ana
baptist, the very next in religion that seems exposed to the scoffs
of libertines, should take sn much pains, not only to render a sober
people ridiculous, (though it will return upon himself,) but with the
common taunts of profanenists, to venture to give their serious
language in a jeer : an employment that had much better become
a comedian than a christian, and the entertainment of loose than
religious persons. Certainly, reader, we must be at a very great
loss fur religion before we could embrace it from such a hand f sup
posing us to be as mere heathens, as he would have others to think
us. Fur, huw can we believe him to have any .siincerity to God, who
so far seems to have forgotten the reproach which his own separa
tion from others hath been attended with, as to make ours a subject
for his mockery and scorn. Let him call to mind some of the infa
mous plays of those comical wits, Sylvester, Shakespeare, Johnson,
&c. with too many of our own days, wherein the preciseness and
* Page 2, 13, 14, 15, 20, 35, 44, 45, 4,9, 54, 66, 76.

123
singularity of Puritans and others, are abusively represented, and
«xposed to the life, for the entertainraent of vain and irreligious
persons. If this, then, be a crime in an unconcerned wit, can it be
excusable in a christian, for such he would have us think him to be.
No, certainly; but will be a great aggravation of his account in the
day of the Lord, unless it be wiped out by unfeigned repentance, as
well as that it must needs deter all persuns, that are in earnest abnut
the weighty life nf true religion, from countenancing his ungodly
attempts against us. And methinks it is no small discovery nf
the exceeding vanity of his mind, that instead nf putting away fonl-
ish jesting, he sheuld entertain base mockery andderisiun, and that
about religinn itself. What ! is he grown so hardy that he can
handle holy things without fear, ana make bold with tender con
science so far as to abuse it ? Is singularity become sn offensive in
a Quaker, that an Anabaptist must show his little wit in deriding it.
But certainly, reader, it can be no small advantage that both his
bitterness and lightness give us against a man of his high preten
ces to religinn. However, nur conquest here will be our patience,
innocence, and truth. Nut that I will believe he thinks I want
words, (to whom he mure than once makes the having nf them crimi
nal,) and all that read him may see, he hath furnished me with mat
ter gress enuugh. But I delight not tn spend ray time upon invec
tives, did I perhaps I might bestow a tragic comedy upon a railing
Anabaptist, in return of that ridiculous dialogue, he disingenuously
would fasten nn an unconcerned Quaker. But my God ^rbid that
I should sport about religion, or make so much as any man's pre
tended religious dissent, a theme for my railery or abuse. Fur I
think it an ill way to laugh men out uf their professinn, nor can I ever
esteem that a sincere nne which men are jeered into. And as con
viction is the most serious ground on which to receive faith, so, to
detract or deal disingenuously with any man, raay harden, but can
never proselyte : and this is our very case with respect to T. H.
Yet I would have him know, that our su much reproached Light
within, he so little concerns the government of his life with, incites
us not tnan eye fur an eye, but teaches us that furbearanee andfnr-
giveness which we have snrae reason tn believe his principles are
wholly strangers tn. Else, what can mean his greedy endeavuurs
to pluck out others' eyes, that never yet assaulted go rauch as une
of his, either by word or writing. Well raay we take up the com
plaint of God's prophet of old, " We are had in derision daily, and
alraost every onemncketh us." Jer. xx. 7. But let the carnal
christian-mockers, have a care ; for though their cruel raockings be
eut portion in this life, yet also, for a recorapense, shall their bonds'
be made strong, and a consumptinn frnm the Lord of Hosts is de
termined against thera that persist therein.
Having nuw rendered with all convenient brevity ray just excep
tions against the manner of the dialogue, and spirit of the man in
general, I shall proceed to offer something against the distinct
doctrines nf it, in my particular vindicatinn of the truth, viz. the
universality and sufficiency of the Light within, and demonstration
of the general rule of faith.

THE
CHRISTIAN QUAKER, &c.
CHAPTER I.
Three questions proposed, stating the matter to be treated upon.
First, What is salvation ? Ans. To be saved from sin as well as
from wrath, and not from wrath without sia.
Being to write ofthe Light of Christ within, the great prin
ciple of God in raan, the root and spring of divine life and
knowledge in the soul ; that by which salvation is effected for
man, and which is the characteristic of the people called Qua
kers, their faith and testimony to the world ; I chose to consider
it under these three following questions, as stated by none of
the meanest of our adversaries, being comprehensive of the
principle, its force, and friends; wherein I endeavour to solve
those objections, as they naturally arise, which either have been,
or may be advanced against what is asserted by us, in favour of
this Divine Principle, and its effects upon mankind : which I
recommend to my readers' serious consideration, desiring that
patience and impartiality may keep them company in the perusal
thereof ; it being written for their advantage, as well as our vin
dication, tbat they may have a nearer and clearer prospect of
that way the blessed ever trod to glory.
1. What is that salvation, which the Light leads to 7
2. What is this Light, and how does this Light lead to it? And,
3. Who this he or they are, that obey this Light, and in obey
ing, attain salvation ?
L By salvation we understand, as by scripture is delivered
to us, man's being saved from sin here, and the wages of it,
which is wrath to come. Whereby we are taught utterly to
renounce and reject the common acceptation of it, as the full and
complete force of the word, viz. barely to be saved from punish
raent hereafter. In which security, through a vain expectation
of salvation, whilst not really and actually saved from the pow
er of sin through the invisible power of Christ, thousands die.
In short, we call salvation, Christ's making an end of sin, des
troying the works of the devil, finishing transgression, bind
ing the strong man, and spoiling his goods in the hearts and
consciences of men and women ; and bringing in his evcrlast-

125
ing righteousness into the soul, whereby to cleanse, wasli, re
generate, renew, and refresh the soul : in one scripture phrase,
to «' save Ills people from their sins."
These are the times of refreshment, and this is the day of
Eestitution ; and thus is he king, to reign } prophet, to give vi
sion ; and high priest, to anoint with the holy unction, that lead
eth his people into all truth, whose lips alone preserve know
ledge ; and therefore is it the unchangeable gospel rule to
believers. And those who are thus freed or saved here from the
power, nature, and defilement of sin, are the alone persons, that
are or shall be hereafter saved from eternal wrath and vengeance,
the heavy recompense of sin. All this we understand by that
word salvation ; and in this centre the great and glorious prophe
cies and performances of Christ.

CHAPTER II.
Tlie second question stated : particularly what is meant by light.
It is a principle that discovers the state of man, and leads to
blessedness.
The second question runs thus : What is that Light wltich
leadeth to salvation, and, how doth it lead to salvation ? ,
By Light, I understand not the metaphorical use of the word ;
as when Christ said to his disciples, " ye are the lights of the
world;" or, as the apostle speaks, "now are ye light in the
Lord;" nor yet the mere spirit or reason of man. But Christ, that
glorious Sun of Righteousness, and Heavenly Luminary of tli6
intellectual or invisible vvorld ; represented, of all outward resem
blances, most exactly by the great sun of this sensible and visi
ble world. That as his natural light arises upon all, and gives
light to all, about the affairs of tliis life ; so that Divine Light
arises upon all, and gives light to all that will receivethe mani
festations of it, about the concerns of the other life. Such a
light I mean by " that Light which lighteth every man that
cometh into the world," and that leadeth those that obey it to
eternal salvation.
The scripture says no less, John i. 4, 9, « In the Word of
God was life, and that (very) life was the light of men, that en-
lighfenetb every man that cometh into the world."
But to demonstrate it the most obviously that I can, to the
lowest capacities, I shall evidence the nature and virtue of this
principle, Light, by the holy effects of it, whieh is the how, or
the which way it leadeth to salvation. This Is so necessary in

.126

order to explicate the other, that as the tree is known by its
fruits, so is the true Saviour by his salvation. If then I can
make it appear, that the Light, as obeyed in all its discoveries
and requirings, is sufficient to salvation, all must yield to the
efficacy of the Light within.
I shall, then, by the properties of this Light, prove it saving.
In order to which, I shall begin with the first step towards salva
tion, viz. a sight of the cause of damnation ; and that this is
given us by the Light within the scripture is very plain, which
is the great record of saving truth, and of that blessed testi
mony Christ has left to his flock.

CHAPTER III.
That the light within manifests sin ; yea, all sin. That apostacy,
or sin in any, is no argument against the light. That the ser
vices of the Jews show no imperfection in the light, but in the
people, whose minds were abroad. If insufficiency against the
light should be admitted, because of wickedness in men ; the same
may be objected against the scriptures, which overthrows our
adversaries' assertion concerning their suffficiency.
The Light, with which Christ lighteth all raen, manifests sin,
as these words import : " For every one that doeth evil, hateth
the Light, neither cometh to the Light, lest his deeds should be
reproved :" John iii. 20. — Implying, that if they would hive
brought their deeds to the Light, the Light would have detected
them, and tried them ; which raakes the Light the touchstone,
rule, and judge of conversation and practice. To which the apos
tle Paul bears express testimony, in his epistle to the Ephesians,
that " whatsoever is reproved, is made manifest by the Light ;
for whatsoever raakes manifest, is light :" Eph. v. 13. — Where
the universality ofthe apostle's assertion shows, that nothing that
is reproved, as all sin is, is, or can be excluded from the search
or knowledge of this Light : which takes in as well thoughts, as
words and deeds. So that nothing being reproved, which the
Light doth not first manifest, how obvious is it to every under-!
standing, that the Light must needs have been, and be in all
men, in order to such manifestation and conviction, or man
could not have known sin.
It is as much as if the apostle had said, " *sin is that which
damns all raen. Now it could not damn, if it were not reprove
able, and it could never be reproveable, ifthe Light did not man-
• That is the cause.

127
ifest and condemn it as such." So that our adversaries affirm
ing the Light not to be sufficient to discern all sin, is a flat repug
nancy, and a down-right giving ofthe lie to the apostle. For,
says the apostle, " all things that are reproved, are made mani
fest by the Light." But say they, all things that are reproved,
are not made manifest by the Light. Sober reader, dwell here
a while, and after a little pause, tell me, who deals most unwor
thily with the apostle and the holy scriptures of truth, they
or the Quakers ?
Obj. But it is objected, " If there be that light in all men, how
comes it, that all men are not convicted of their disobedience
and duty, as the heathens of old, and many infidels at this day ?
Did the Light in Saul reprove him for persecuting the chureh ?"
I answer, that this objection does no way impugn or lessen
the efficacy of the Light, although it greatly aggravates their
evil that so rebelled against it. But that there were heathens,
who became a law unto themselves, through the degree of light
they had, by which they did the things contained in the law,
and were preferred far before the circumcision that kept not
the law, the apostle Paul himself is very express in that known
passage to the Romans, chap. ii. Nor are other histories silent,
but loud in their acknowledgment of very divine attainments,
whieh, by this Light, several famous Gentiles arrived at ; who,
for theirbeliefofOne Eternal Being,his communication of divine
Light to men, the necessity of holy living, and of an immortality,
with their strict manners, are left with honour upon record by
credible writers, and their praises not a little augmented by
after-ages, even ofthose called christians too. Such were Py
thagoras, Timseus, Solon, Bias, Chilon, Anaxagoras, Socrates,
Plato, Plotin, Antisthenes,Xenoerates, Zeno, Antipater, Seneca,
Epictetus, Plutarch, Marcus Aurelius Antoninus, and others.
Butwhat if Jews and Gentiles at any time did apostatize ; and,
particularly, what if Saul persecuted the church of God, put
ting disobedience for duty, raurder for service, will it follow
that the Light was insufficient ? By no means, but rather that
Saul was rebellious, stiff-necked, resisting the Holy Ghost, as
did his fathers, so did he. And thus mueh the words them
selves show ; for it is said by the text, he kicked against the
pricks. Then it seems there were pricks; and where were
they, if not in his conscience ? And what were they, if not the
convictions of the Light of Christ within him, which manifests
evil, and reproves the deeds thereof? Otherwise called the Son
of God, which to the Galatians, he said, "it had pleased God
to reveal to him." Gal. i. 16. — Though Paul knew him not, nor
his voice, of a long time, his eye being darkened, and ear stopped
by the god of this world, who had crept into the outward forms
of religion, then^ as now, and therein employed piany emissa-

128
ries to decry that pure, heavenly, and invisible Life of truth and
righteousness, which was then, and is now begotten in the
hearts of many, not only to confound the idolatries of the Gen
tiles, but to end the formality and outward services of both Jews
and carnal christians.
And I affirm on God's behalf, and with the reason of a raan,
that it is most absurd for any to charge the rebellion of men to
the insufficiency of the Light. For if men are wicked, is it not
against knowledge ? And if it be, where is the fault ? Else, if
men are so, not because they would not be better, but beeause
they neither see nor know, nor are able to be better, how heavy,
how black, and how blasphemous a character dotli the conse
quence of such an opinion fasten upon the good and righteous
God of heaven and earth ; since it supposes him, not to bave
given means sufficient to do that which he requires of them, and
for not doing of which, they are to be sentenced to eternal mise
ry ? But I confess, how deep soever this may stick with impar
tial spirits, t almost despair of entering sorae of our adversaries,
whose souls are pinched up within the narrow corapass of a most
unmerciful kind of predestination ; making the eternal God as
partial as theraselves. Like some ancients, that because they
could not resemble God, they would make such gods as might
resemble them.
I say, what else can be the tendency of this kind of doctrine,
against the sufficiency of the Light within, than that the gift of
God is not perfect, or able, because raen do not obey it ; and
that the talent God has given to all, is therefore insufficient for
the end for which it was given, because man hides it in a nap
kin? Again, let them tell me, would it be a good argument, that if
the same corn should be sown in a fertile, and a barren soil, that
growing in one and not in the other, the fault should be in the
seed, and not rather in the ground ?
Who knows not how tradition and custom have overlaid much
of conviction, and benumbed the world, and that it is, through
lusts and pleasures, become blind and stupid as tu the invisible
things of God. Alas! there had never been so much need of many
exterior dispensations and appearances of God, in reference to
religion, so much preferred by the professors of this day, had
not men's minds been departed frora the inward light and life of
righteousness. So that they being outward and abroad, God
was pleased to meet them there in some external manifesta
tions : yet so, as to turn them home again to their first love ; to
that Light and Life, which was given of God, as the way and
Guide to eternal salvation.
Nor could any of those things cleanse, as concerning the con
science. Wherefore God still, by his servants and prophets, ad-

129
monished and warned the people of old, to « put away the evil
of thi-ir doings, and cease to do evil and learn to do well, and to
wash themselves, and to cleanse themselves ;'' Isa. i. — for that
all their exactness in outward services, was otherwise, but as
the " cutting off a dog's neck :" cli. Ixvi — a sacrifice equally
pleasing. Wherefore the abrogation of all outward dispensa
tions, and the reducing man to his first state of inward light
and righteousness, is called in scripture, " the times of refresh
ment, and the restitution of all things."
In short, though there have been external observations, and
ordinances in the world, by God's appointment, as figures and
shadows of the good things to come, either to prevent the Jews
from the outward splendid worship of the idolatrous Gentiles,
that he might retain a peculiar sovereignty over them, or to
show forth to them a more hidden and Invisible glory ; this
remains sure forever, that light within there was, and that the
ancients saw their sins by it, and tbat there could be no accept
ance with God but as they walked up to it, and were taughtto put
away tbe evil of their doings by It ; suitable to that notatde pas
sage, " the path ofthe just is a shining light, that shines clearer
and clearer unto the perfect day." I would fain know what
this day was, if not tbat of salvation ? Cari there be any night
or darkness in the day ? Surely not. What if their light wa.s not
so large, was it tberefore not saving? Yes surely. But as
where much is given much is required, so where little is given
but little is required. If the light was not so gloriously mani
fested before the coming ofour Lord Jesus Christ in the flesh,
less was then r< quired than sinee ; yet it follovys not, that there
were two lights, or. that the light was not saving before the
visible appearance of Christ to as many as lived in an holy con
formity to it.
And if it be agreed, that blindness in men can be no argu
ment against the light of the sun, neither is this light insuffi
cient, because the people of any nation remain blind througb
their vain customs and evil practices. Nay, should any such
doctrine be admitted, what would become of our adversaries'
opinion, that the liglit of mere scripture is sufficient of itself to
give men the knowledge of God ? For if those that have the
scriptures, do not know, believe, and obey God, as they ought
to do, will it not follow upon such a principle, that the defect is
not in them, but in the scriptures ? Certainly, the consequence
will hold as well against the scriptures, as against the light
within. If then such must wrong the scripture, who so dis])ute,
let them that think ,so, endeavonr to right the light, and no
longer maintain a position, that, beingadniitted, would overfurn
the autlioiilv of the scripture, as well as that of the light within.
R

f

130
CHAPTER IV.
Another objection against the lighVs sufficiency to manifest what
ought to be done, though it were able to discover what should be
avoided. It is answered, the light not telling man all it knows,
or man may know in time to come, is no argument to prove it
knows not all things. Men know more than they do ; let thevK
first obey what they know, and then what is convenient wiU be
further revealed. It is proved from the reason of contraries,
because it shows what ought not to be done, from scripture at
large ; it does instruct what to do ; and that there is virtue in
it, to the salvation of all that believe and obey it. That there
is mo essential difference between the seed, light, word, spirit,
life, truth, power, unction, bread, water, fiesh and blood : only
so denominated from the various manifestations, operations, and
effects of one and the same divine principle in man.
But there is a second objection, viz. " That there seems to
be a manifest insufficiency in the Light, because, though seve
ral things are revealed by it, yet several necessary matters are
not, nor can be. So that, though it should manifest all that is
reprovablc, yet cannot it discover all that is necessary to be
either believed or done."
I answer, this is but a piece of tbe former objection already
considered. I perceive the pinch lies here, that because men
do not what they should, or do not know all that may be fit for
them to know, therefore the Light is insufficient. The first will
be answered by what I have already said, the reason being the
same for the sufficiency of the Light, against such as charge it
with defect, because they do not what they should, as against
those who so impeach it, because they do those things which
they should not.
As for not knowing by this light all that is fit to be known, I
deny it utterly. For things are necessary in reference to their
proper times. That may be requisite to-morrow which is not
to-day. It is fit for children to learn to read, yet it is most ne
cessary, that they should begin first to spell. If a school
master should be charged with insufficiency, because he tells
not little children as soon as they come, all that he knows, or
all at once, when he initiates them in the first principles of
learning, he would think himself unreasonably dealt with. —
What then must we conclude, but that the master may he very
capable to teach, were his scholar capable and willing to leart\?
That if the scholar observes and obeys his master, he will in
crease in his learning. That the defect of the scholar should
not be laid uprm his master. That to tell or amuse hira about
things unsuitable to his present capacity, were the ready way

131
to overcharge and wholly spoil him. And consequently, that
the tutor not telling his pupil at once all that is fit to be known,
implies no defect or ignorance of those things in the tutor.
Which, to apply scripturally, is in brief thus : " If you do
my will, you shall know (more) of my doctrine." John vii. 17.
" I have yet many things to say, but you are not able to bear
them now." If to say that the light of the gospel is to be
charged with insufficiency, because it discovered not to every
believer all those ineffable things revealed to the apostle, be both
false and anti-christian, to what an extremity of zeal are they
led against the blessed light of the Son of God, as he is the en-
lightener of mankind, who charge it with insufficiency, because
it reveals not at once to every individual, in every age, all that
he shall ever know, or that shall be known to others in future
times. The light then is not insufficient, though it does not tell me
all at one time, whieh may be a duty to the end of the world,
especially in extraordinary cases, whilst it informs me, or any
man, of daily duty. Yea, the light is sufficient in point of dis
covery, whilst it shows people much more than they do, and yet
what they ought to perform. If such will say, and can prove,
that they are come to the upshot of the Light's teachings, and
that they have learnt whatever it is possible for the light of
Christ to teach them, and yet are able to make appear that
there is something further wanting, they will prove themselves
not only above men, but God also, who is the fountain of all
light, that searcheth the heart, apd trieth the reins of raen by
the inshinings of his manifesting light, and which, as obeyed,
lead to God, who is the fulness of all light and life. But in
deed, this light is the savour of death, the wages of sin, to all
that rebel against it, and the savour of life to those only, who
are obedient to it : for such shall not walk in darkness, but
have the light of life.
To conclude. If the light be allowed fo manifest all things
that are reprovablc, then, by the just reason of contraries,
should it be sufficient to discover all things that are approv-
able, with respect to man's faith, salvation, and duty. If the
Light tells us, it is evil not to believe in God, it follows, that to
believe in God, is according to the convictions of the light
within. And if it reproves a man for not being, it consequently
teacheth him what he ought to be. If the Light condemns
theft, does it not necessarily instruct to honesty ? If it reproves
me for doing my own will, it implies, I ought to do His will to
whom I owe all. And if it checks a man for sin, it instructeth
him thereby to holiness, without whieh none shall see God. —
In short, if it manifest reprovablc things to be such, it at the
same time condemns them, and teacheth things quite contrary.

132
The unfri<itfiil works of darkness are judged by the light,
that the holy fruits of the light may appear : •' Ye were dark
ness, but novv' are ye light in the Lord ;" Eph. v. 8 — and •' the
reproofs of instruction are the way of life." Prov. vi. 33. —
He that comes out ofthe reproved darkness, walks in the
approved light ; and they who so answer the holy reproof, to such
is sealed up the instruction of the way of life. Arid this brings
me to the third property of the light, with respect to men, and.
that is, it doth not only manifest and condemn sin, and disco
ver and incline to purity, biit as adhered to, (or rather that Prin
ciple which is this light,) it is able, in point of power and effi
cacy, to redeem from sin, and lead to a state of highest felicity.
" I am the Light of . be vvorld," said Jesus himself, *» he that fol
lows me, shall not walk in darkness, but shall have the light of
life." John viii. 12. In wiiich it is very evident, that the same
Light, vvhich manifests darkness, redeems from it, and brings
to a state of life. That is to say, those who confidently believe
in Christ, as he raanifests himself a light in their consciences,
to C(mdemn sin in every man's flish, (whom be hath therefore
illuminated,) and that obediently follow the holy requirings of
it, relinquishing the pleasures'of sin, which last but for a sea
son, and taking up the daily cross to their ovvn lusts and wills,
shall most assuredly find this Divine Principle, which, in refer
ence to the dark state of men, and the discerning and convic
tion it brings with it, is rightly denorainated Light, to have also
power and efficacy, to save from that which it manifests and
condemns men for, and to bring them unto that glory, of which
it gives a true revelation and hope. For the same Word of God,
who is called the true Light that enlighteneth all mankind, is
also the Life, Power, Wisdom, and Righteousness of the Father,
in whom are hid all the treasures of wisdom, and to whom
all power both in heaven and earth is committed, who is heir
of all things : who also said, when in the world, " while ye have
the light, walk in the light," (for their day of visitation was al
most over,) or, as some translations more truly have it, '• while
you have a little Ught in you, believe in the light, that ye may
be the children of the light." Again, " I am come a light into
the world, that whosoever believeth in me should not abide in
darkness." John xii. 36, 46. So that a sincere faith in, and
obedience to the light of Christ, as it shines in the heart,
whereby to give the living and experimental knowledge of the
glory of God to the creature, is the way to be redeemed from
darkness, and to be made a child of light ; or that there is
power and virtue sufficient in the light of Christ, to ransom
the souls of such as diligently adhere to it, from under the
power of darkness. For as the true knowledge of God is life
eternal, so « whatever may be known of God, is manifested

138
within ;" John xvii. S. Rom. i. 19 — which manifestation can
not well be without this light, whose peculiar property it is to
discover, reveal, or manifest the mind and will of God to man
kind ; as saith the apostle : " For whatsoever doth make mani
fest is light." Eph. v. 13. " In him was life, and tbat life was
the light of men." John i. 4. But not therefore the life of
raen, spiritually and unitedly considered. That was the pecu
liar privilege of tiiose only who believed in it, and walked ac
cording to it.
There is a great difference, though not in the Principle, yet
in its appearance to man, between life and light. Such as truly
believe in it, the Word-God, as he appears to illuminate the
heart and conscience, and obey it, do really come tn know and
enjoy a new nature, spirit, and life. And in that sense it may
be said, as the life in the Word became the light in man, so the
light, by obedience, became the life in man. " He that follows
rae shall not walk in darkness, but have the light of life," (John
viii. 12.) said Jesus. Not that they differ in kind, only in ope
ration, with respect to man. For as it is the very life of the
Word, (in the Word,) it is the light of raen j and so much it is,
let thera reject the virtue of it if they will. But it is no more
than soin man, unless received, and believed by him, and then
it begets life, motion, heat, and every divine qualification in the
soul, suitable to the state of the new birth. And thus the Life
of the Word, which is Light common, becomes the Life of every
such particular, by comraunicating to, or generating life in the
soul ; so that it is no more he that lives, but Christ, (the Word-
God, whom he hath now put on, and who is become his very
life as well as light,) that liveth and dwelleth in him.
Let not men, then, in their dark imaginations, with their bor
rowed knowledge from the raere letter of the scrijitures, con
tend against the sufficiency of what they obey not, neither* have
tried, and so cannot judge of its power, virtue, and efficacy ;
which works out salvation for as many as are turned to it, and
abide therein.
And indeed, so very express are the scriptures in defence of
the sufficiency and necessity of the Light to salvation, that it
seems to have been the great design of our Lord Jesus Christ
in delegating his disciples to preaeh his everlasting gospel : viz.
<« That they might open the eyes of people, and turn them from
darkness to the light, and from the power of satan unto God,
that they might receive remission of sins, and an inheritance
among them that are sanctified through faith that is in me."
Acts xxvi. 18. Who is this me? " He that is both the Light of
the world, and the Power of God unto salvation." Now cer
tainly, the eyes that were then blind were not the natural but
spiritual eyes of men, (and such must be the darkness and

134
light also,) blinded by the God of this world, who rules in the
hearts of the children of disobedience. No wonder then if the
light was not comprehended of the darkness, and that blind
people did not see the light. But it plainly proves, that light
there was, though not seen. Now the work of the powerful
ministry of the apostles was, to open this blind or dark eye of
man's mind, which the God of the world hath blinded, and then
to turn them from that darkness to the light. The darkness
or evil was within, so was the light also, since the illumination
was necessary where the darkness was predominant. Conse
quently, the way to be translated from satan's power to God,
and to have remission of sins, and an inheritance with them
that are sanctified, is, to be turned from the darkness, or sin
in the heart, to the marvellous light, that has long shined there
uncomprehended, to wit, the gospel, which is called both the
light and power of God.
The same apostle, in his epistle to the Romans, is more ex
press concerning the holy nature and efficacy of the Light to
salvation, when he thus exhorts them : " The night is far
spent, the day is at hand. Let us therefore cast off" the works
of darkness, and put on the armour of light. Let us walk
honestly, as in the day ; not in rioting and drunkenness ; not
in chambering and wantonness ; not in strife and envy ; but
put ye on the Lord Jesus Christ, and make no provision for
the flesh, to fulfil the lusts thereof." Rom. xiii. 12, 13, 14. —
From whence I shall briefly reraark three things, greatly to
our purpose and the truth's defence in this matter.
1. That there is an absolute opposition betwixt light and
darkness. As darkness can only veil the light from the un
derstandings of men, so light only can discover and dispel that
darknesFi. Or thus : That the light manifests and condemns
tbe^vlorks of darkness : " For, what communion hath light with
darkness ?" 2 Cor. vi. 14. Their difference shows the divine
efficacy of the light.
2. That in this light there is armour, which being put on,
is able to defend against, and conquer darkness, and secure the
soul from the evil of it. Otherwise, it would be very strange,
that the apostle should exhort the people to put it on, to defend
them against the worker and works of {larkness.
3. That putting on the arraour of the Light, and putting on
the Lord Jesus Christ (the Light of the world) are synonimous,
or one and the same thing, and for one and the same end ; as
may be observed from the apostle's words, " let us put on the
armour of light, and walk honestly, as in the day, not in riot
ing and drunkenness, not in chamhering and wantonness, not
in strife and envying. But put ye on the Lord Jesus Christ,
and make no provision for the flesh, to fulfil the lusts thereof."
Rom. xiii. 12, 13, 14.

135
I hope, then, neither will it be disallowed, that Christ is that
Light with which men are enlightened, (but more of that anon,)
nor is that light men are exhorted by us to obey, a naked and
insufficient, but a searching, expelling, powerful, and arming
light, against darkness and all its unfruitful works, and con
sequently saving.
Thus the beloved disciple testifies very emphatically, in his
first epistle, where he gives us a relation of the apostolical mis
sion : " This then is the message which we have heard of him,
and declare unto you, that God is light ; and in him is no
darkness at all. If we say, we have fellowship with him, and
walk in darkness, we lie, and do not the truth. But if we
walk in the light, as he is in the light, we have fellowship one
with another, and the blood of Jesus Christ his Son cleanseth
us from all sin." 1 John i. 5, 6, 7.
Here is a brief stating of the whole great case of salvation.
1. What God is; Light. 2. Who they are that can bave no
fellowship with him ; such as *' walk in darkness," that is sin.
3. Who they are that have fellowship with him ; such as
" walk in the light, as he is in the light." 4. The reason why,
is given ; beeause such as walk in the light, are therein sure
to feel the virtue of Christ's blood, to cleanse them from all un
righteousness. Where observe, that the Light's leading us out
of darkness, that is, unrighteousness, is the same thing with
the Blood of Jesus Christ, cleansing from all sin. Sin and dark
ness, and to be cleansed from the one, and to be translated
from the other, are in the text equivalent. Otherwise, a man
might be delivered from darkness and walk in the light, and
not be cleansed from sin which is that darkness : a thing ab
surd and impossible. In short, they go together.
By this it is evident, that the light being walked in, doth di
rectly lead to God, and fellowship with him, who is the saving
light and health of all nations, and consequently, that the light
leads to salvation ; for that is salvation.
Many are the denominations that are given in scripture to
one and the same thing. Christ is called, the Word, the Light,
the Way, the Truth, the Life, the Quickening Spirit, the
Saving Health, the Saviour, Emmanuel, a Rock, a Door, a
Vine, a Shepherd, &c. A state of sin is sometimes called
darkness, death, disobedience, barrenne.ss, rebellion, stiff-
neckedness, eating of sour grapes. And wicked men, briars,
thorns, thistles, tares, dead trees, wolves, goats, &c. On the
contrary, a state of conversion is sometimes expressed by such
words, as, purged, refined, washed, cleansed, sanctified, justi
fied, led by the Spirit, baptized by one Spirit into one body,
raade circumcision without hands, regenerated, redeemed,
saved, bought with a price, &c. And persons so qualified.

186
the children of God, children of light, children of the king
dora, heirs of glory, larabs, sheep, wheat, &c. And that by
which they became or continued thus. Light, Spirit, Grace,
Word, Fire, SWord, Hammer, Power, Seed, Truth, Way, Life,
Blood, Waiter, Bread, Unction that leadeth into all Truth —
All which, respectively, is but one and the sarae in nature, not
withstanding the great variety of epithets or names given in
scripture. So sin, or a sinful state, is variously denominated
from the divers operations and discoveries of the nature of it
in wicked men. The like may be said of the several virtues in
good and holy men, as of that one Divino Principle which so
qualifies and preserves them. For as the priraitive saints felt
the operation of the One Holy Principle, so they denorainated it.
To men in darkness they called it light. To such as believed
and obeyed, it became a leader. And those who had witnessed
their sins conquered, their lusts cut down, their hearts broken,
and their souls washed, redeemed, and daily nourished up in
the truth, they called this Divine Principle, a sword, a fire, a
hammer, water, flesh, blood, bread, and seed of life. In
short, the same Heavenly Principle became light, wisdom,
power, counsel, redemption, sanctification, and eternal salva
tion to those who believed in it. So that the variety of ex
pressions in the scriptures, must not be taken for so many dis
tinct things in kind, no nor sometimes in operation.
And indeed, notwithstanding the light some would lodge in
the bare scriptui'es, exclusive of the Spirit, all the wise men of
the world met together, would be confounded to give a right
account of the matter therein contained, if they were not
living, experimental witnesses of the work of the Holy Spirit
therein expressed. For as he is not an evidence sufficient by
laws human, that was not an eye or ear witness, neither are
they the right evidences for God and Christ, who have not been
eye and ear witnesses of the Light, Spirit, Grace, and Word of
God in their hearts. And I can with boldness affirm, they
have no more title to the glorious promises, declared in scrip
ture, than a man has to a large deed of gift, where he is not at
all naraed or intended. It is time, then, for such to look about
them, lest the midnight cry overtake them, and tiieir lamp be
found without oil. For I must needs tell them, in the beloved
disciple's language, " He that saith, he is in the light, and
hateth his brother, is in the darkness even until now." And
in ray own language, that I take it to be their state, who show
so much envious displeasure against an harmless, suffering peo
ple, that never yet offended, much less justly provoked them.
But would they bring their thoughts, words, and deeds to this
light of Jesus, in their own consciences, and let true judg
ment pass upon evil thoughts, words, and deeds, and patiently

137
undergo the heavenly chastisements thereof, for their di8ob&<
dionce to it, and vilifying of it, they would come to witness a
conversion from darkness to light, and cfmtinuing to walk there
in, as that holy way in which the ransomed of the Lord always
did, do, and shall walk through all generations, and which
leads to the enjoyment of eternal peaee. And such is the ex
cellency of Christ, the true Light of the soul, thai as he was
the first, so shall he be the last ; yea, when all outward per
formances, writings, and worships, and the whole world shall
be at an end, the use and excellency of this light will re
main for ever Divine, as saith John the divine : " And they
shall see his face, and his name shall be written in their fore
heads, and there shall be no night there, and they need no
candle, neither li,ght of the sun, for the Lord God giveth them
light, and they shall reign for ever and ever. Amen." Rev.
xxii. 4, 5.

CHAPTER V.
An objection against the Light's antecedency to Christ's coming.
The Light saving from Adam's day, through, the holy I'atriurchs
and Prophets' time, down to Christ's, provedfrom scripture.
Having then plainly shown from the scripture: 1. That the
light is saving, since the time of Christ; beginning with its
first appearance in man, as manifesting sin. 3. Condemning it.
3. Redeeming those from sin, that obey it. And that the same
principle which is called Light, is the Seed, Grace, Truth, Word,
Spirit, Power, Unction, >Vater, Way, Life, Flesh, and Blood,
mystical ; and therefore not another Being than that which, all
that own plain scripture must confess, doth save. I call it the
light of salvation, or that leads to salvation.*
But there remain yet several objections to be answered,
which done, we shall immediately proceed to give judgment
upon the question : Who, or what this light is ? with respect to
all our adversaries' cavils.
Obj, " Though the universality of a saving light, from the
scriptures, since Christ's life, death, resurrection and ascen
sion, be proved and allowed, yet the pinch of the controversy
will be this : Where was this light before ? Had any this
saving light, (they had a li,glit,) before the coming of Chri-st in
the flesh, as they must, if your doctrine ofthe light be true?"
* Tit. ii.— John xiv. 6.— John i. 1, 2, 3,4,9.— ICor. xv.45, 47, and i, 24.—
1 John ii. 27, and 5, 6. 7, 8.— Jotin vi. 51, 52, 53.
s

188
To which I shall give my answer, both from scripture, his
tory, and reason.
I. The first scripture I shall quote, is in the first of Genesis;
" So God created man in his own image, in the iraage of God
created he him." Gen. i. 27. From whence I draw this argu
ment, that if man was made in God's image, then because God
is light, Adam must necessarily have had of the Divine light
in him, and have been the image of this light, so long as he
walked in it; because no man walks in the light, but he be
comes the child of light. And as the apostle Paul expresses it,
of such as were converted to that light they had once erred
frora, " ye were darkness, but now are ye light in the Lord."
That is, through obedienee to the light ofthe Lord Jesus, with
whicli lie hath lighted you, you are become light in the Lord,
and lights in your generation. For any man then to say, Adam
had not light, were to suppose his innocent state to be that of
darkness, and instead of being God's image, who is, and ever
was, and always will be light, he would have been wholly igno
rant of him in whose image he is said to have been created.
II. This Moses directed the children of Israel to, when he, i.-i
God's stead, recommended and earnestly pressed the keeping
of the Commandment and Word in the heart, as we read in
Deuteronomy : " For this Commandment which I command
thee this day, is not hidden from thee, neither is it far off. It
is not in heaven, that thou shouldst say, who shall go up for us
to heaven, and bring it unto us, that we may hear it, and do it ?
But the word is very nigh unto thee, in thy mouth, and in thy
heart, that thou mayst do it. See, I have set before thee this
day, life and good, and death and evil." Deut. xxx. 11, 12, 13,
14, IS.
Froin whence I cannot but observe these three things.
1. That the Commandment and the Word, are so called by
way of excellency and pre-eminence to all written command
ments or words.
2. That this Commandment or Word is nigh, even in the heart
of man itself. None need or ought to plead distance or igno
rance, to excuse their disobedience.
3. That the setting of life and good, death and evil before
them, was and could only be in and through the shinings of the
light within, else how could they have seen good and evil set
before them. And that it was in their hearts the Lord set those
states before them, the verse immediately follows that wherein
the Word is by Moses arguinentatively proved, as well as
affirmed, to be in the heart of man. Now I hope it shall not
be charged upon me as a fault, and I know who will bear me
ont, if 1 say, this Commandment is that which David spoke of
when he said : " The Commandment of the Lord is pure, en-

139
lightening the eyes;" Psal. xix. 8. and this holy Word the same
with that which he said was a " lamp unto his feet, and a
light unto his path, which he hid in his heart, and by hearken
ing to which the young man cleanseth his way." Psal. cxix.
9, 11, 105. And not another Word than what Paul called the
"Word of faith," (Rom. x. 8,) which he preached, by which
the just live, consequently a saving Commandment, Word, antl
Light it was, and is, to such as believe and obey it.
III. The next scripture I will urge shall be this : " For thou
art my lamp, O Lord, for the Lord will lighten my darkness."
2 Sam. xxii. 29. Now if God v?as the light and lamp of that
day, as certainly then they had a light, and such an one as was
saving too ; unless we should blasphemously deny God to be
light, or saving, who is most certainly both. And if it should
be said, this was a metaphorical way of speaking in the royal
Prophet, I answer, be it so, it was to show that they had some
thing to manifest to them the way God would have them to
walk in, or a discovering power, that attended them, by which
to walk uprightly, and safely to glory ; and this is what we
say. IV. Wicked men were not without light to condemn them, as
good men ever had light to preserve them. " They are ofthose
that rebel against the light, they know not the ways thereof,
nor abide in the paths thereof," said Job. Chap. xxiv. 13. In
which passage it is very obvious, that wicked men have light,
otherwise it would have been utterly impossible for them to
have rebelled against it. Nay, " against the light," implies
that it is the same light in nature, with that which righteous
men are guided by; answerable to another emphatical passage
in the same book of Job : " Is there any number of his armies,
and upon whom doth not his light arise?" Job xxv. 3. Cer
tainly, this universality strongly pleads on the behalf of our
belief of the light. And if people would but venture to let it
eome close to their consciences, I cannot be so uncharitable as
to think they should not make some acknowledgment to its uni
versality, antecedent to the coming of Christ. I shall omit to
say much of its efficaciousness at that time, (though one would
think that light always shows us a good way from a bad one,)
referring it to another place. Only I shall observe, that Job
expressed himself, when he was in his deep troubles of spirit :
*' Oh that I were as in months past, in the days when God pre
served me, when his candle shin6d upon my head, and when
by his light I walked through darkness." Job xxix. 3. Where
it is most apparent, that Job attributes his salvation from the
darkness, (which stands both for sin and affliction,) to the light
wherewith God had enlightened him. And certainly, it had
been utterly impossible for divers weighty things, that arc de-

140
livered in that book of Job, to have been known, and said so
lively, had they not been seen by the light and candle ot the
Lord. For in all the whole book I find not one verse cited out
of any other scripture. It seems an original, and doubtless
very early.
V. To this doetrine David was no stranger, who so very often
commemorates the light, and the divine excellencies of it. Some
few places I shall mention ofthose many that I might offer.
"The Lord is my light and my salvation, whom shall I fear ?
The Lord is the strength of my life, of whom shall I be afraid?"
Psal. xxvii. 1.
This weighty passage ofthe prophet is a lively testiraony to
the true light, whereiii David confesseth to what the beloved
disciple called his evangelical raessage, viz. " that God is
light." Next, that not only God is light, but which doubtless
was raost of all to his comfort, his light ; " the Lord is my
light, and my salvation." As much as if he had said, because
the Lord is become ray light, I have known him to be my sal
vation, or him by whom my salvation hath been wrought.
In short thus, that God is my salvation as he is my light,
or, because I have obeyed him, and made him my light, 1 have
witnessed his salvation. Oh ! that such professors of religion
in whom there is any moderation, would but be pleased to
weigh, what was David's light, and what was his salvation ;
who raade it his rule at that time of the world, of which he
farther speaks: " God is the Lord, who hath showed us light.
Thy Word is a lamp unto my feet, and a light unto my paths. I
have not departed from thy judgments, for thou hast taught
me." Psal. cxviii. 27. cxix. 105, 102. This made him' far
wiser than his teachers in the hidden life and mystery of things,
whereby David had long seen beyond all types and shadows of
the good thing.s to come, even to the very substance itself, from
whe'nce came his excellent prophecies. Agreeing with that
famous passage : " The path of the just is as the shining light,
that shines more and more unto the perfect day." Prov. iv. 18.
This strongly implies, that David, and not he alone, but the just
of all ages, were attended with the discoveries and leadings of
a Divine light, which, through the obedience of faitli made
just raen, and always led them the way of salvation ; unless the
just way was not the saving way. But if it was, certainly it is
so still ; for il is the Lord himself that David calls a Lamp, as
he here doth the Word, which Moses said was " nigh in the
heart, that men should obey it and do it." This vvas the Word
of reconciliation in every generation, whose holy water washed
their consciences from sin, that heard and obeyed it.
Again, that this light was not confined to David, or such good
men, take these two passages.

141
" Thou givest thy mouth to evil, and thy tongue fraraeth de
ceit. Thou sittest and speakest against thy brother, thou slan-
derest thine own mother's son. These things hast thou done,
and I kept silence ; thou thoughtest that I was altogether such
an one as thyself, but 1 will reprove thee, and set them in order
before thine eyes," (saith the Lord.) Psal. I. 19, 20, 21. Again :
" His lightnings enlightened the world, the earth saw, and
trembled." Psal. xcix. 4. In which two places it will appear,
upon impartial consideration, that God hath enlightened the
world, and that by his light which discovers the works and
workers of darkness, he doth reprove the inhabitants of the
world, set their sins in order before them, and cause such guilty
ones to tremble at his so appearing, whieh is expressly con
firmed in that notable passage of the prophet: "Forlo! He
that formeth the mountains, and createtb the wind, that makes
the morning darkness, and treadeth upon the high places of the
earth, aiid declares unto man, what is his thought ; the Lord,
the God of Hosts is his name." Amos iv. 13.
This the psalmist was well acquainted with himself, when he
uttered these words : " Whither shall I go from thy Spirit, or
whither shall I flee from thy presence ?" Psal. cxxxix. 7.,
Which plainly shows to us, that the Spirit of the Lord and his
presence were every where ; and that the light thereof disco
vered darkness to mankind. For the question was not, whether
God by his Spirit was not every where ; for that all must grant,
or he could not be God ? But whether it was possible for David
to withdraw himself into any place, where the Eternal Spirit
and presence of God, (who is light itself,) were not present
with him, in some sort or other to his instruction ; as the fore
going words intimate? Again: "O Lord thou liast searched
me, and known me, — Thou understandest my thought afar off —
Thou art acquainted with all my ways." Ver. 1, 2, 3. Which,
though God knew thera, it stands firm, that David could not
have known God or them, or that God had known them but by
the light of the Spirit, of which he says in the seventh verse
following, which I have already cited, "whither shall I go
from thy Spirit?"
In short, it must needs be evident to all unprejudiced readers,
David raeant that he had tl.e light of God's Holy Spirit present
with him, as a reprover, informer, or comforter; since he makes
it impossible for him to be any where without it. Which may
prove to us, that however he lived above a thousand years be
fore the apostle Paul, he very well knew the meaning of that
doctrine he preached to the Athenians : " God is not far away,
or at a distance from every one of us." Acts xvii. 27. Which
truly known ahd experimentally witnessed in the soul, and that
not only {is a Reprover, but by an humble and holy reception of

142
him into the heart, as a Comforter, Shepherd, Bishop, King,
and Lord, is the glory of the evangelical dispensation, where
God dwells in his people as an holy teraple, and tabernacles
with them. 1 Cor. vi. 19, 20. This is the blessed Emmanuel
state, God with, and God in men.
I might here subjoin the account we have of the great illumi
nation of Daniel, and the Gentiles' clear acknowled.gment ofthe
same, as it is given us in the scripture ; which they could never
have done with that seriousness and conviction, but from some
glimpse of the same Divine light, for it must be the same light,
that shows the same truths. But that I shall pass over with
several other passages of the lesser prophets, and conclude my
scripture-proof of the gift ofthe light of God's Spirit, antece
dent to Christ's coming in the flesh, with Stephen's testimony,
" Howbeit the Most High dwelleth not in temples made with
hands, as saith the prophet ; Heaven is ray throne, and earth
is my footstool ; what house will you build me, saith the Lord ?
OF what is the place of my rest ? hath not my hand made all
these things ? Ye stiff-necked and uncircumcised in heart and
ears, ye do always resist the Holy Ghost ; as yonr fathers did,
so do ye." Aets vii. 48, 49, .IO, 61. — By which it is plain, that
the rebellious Jews had the Spirit of God ; it strove with them,
but they resisted it. And if the rebellious had it, the obedient
were not without it.
And lest it should be objected, that it was only the Spirit in
Stephen then, and the holy prophets of old, that both they and
their fore-fathers resisted, and not in themselves ; remember,
'reader, that weighty passage in Neliemia!i : " Thou gavest also
thy good Spirit to instruct them, and withheldest not thy manna
from their mouth." Neh. ix. 20. — By which it is most evident,
that they that had the nianna to feed them, had the Spirit to in
struct them. But all had their portion of the manna to feed
them, therefore all had also their portion of the Spirit to instruct
them. So that the light of God's Spirit, or the Spirit of God^
was given as well to the rebellious as obedient, that it raight
condemn for sin, as well as lead into all righteousness. And
since we are to suppose God's Spirit, and the light thereof, to
be sufficient to salvation, (for God's gifts are perfect in them
selves, and are given to accomplish their ends perfectly,) we
may, without any offence, I hope, conclude, that during those
many ages before the coming of Christ in tbe flesh, he did illu
minate mankind with a sufficient measure of his Divine Light
and Spirit.

143
CHAPTER VI
Another objection, that though tlie Jews had it, it will not follow
that the Gentiles were so illuioinated. It is answered by several
scriptures, that they were not exempted ; but had a measure of
light, some divine seed sown in their hearts, some talent given,
and that it was sufficient. A challenge to give an instance of one
that by the light within was reproved for not believing that
Jesus was the Christ, , is answered. Such as believed in the
light, and walked up to it, did receive Christ wheu he came.
The high' pretenders were ihey who opposed the scriptures, and
crucified him. The light from scriptiire concluded universal and
saving. But here I expect this objection, having run our adversaries
unavoidably to it.
06;. "Very well, taking for granted, what you have said in
reference to a saving Light or Spirit, universally bestowed upon
the Jews, that were a distinct people from the rest ofthe world,
under very many peculiar rights ; yet cannot we think it good
arguing to infer the gifts of God's Light and Spirit to the Gen
tiles, that make far the greatest part thereof, from these scrip
tures, that only seem to prove it the privilege of the Jews."
To which I answer, that 1 conceive I have urged those scrip
tures already which give a plain conviction ofthe truth of that
general inference. But because I am desirous from my soul,
in perfect love to theirs that shall read this discourse, of remo
ving what objections I am able to foresee it may meet with, after it
shall have passed my hand, I will yet endeavour to make appear,
first from scripture, and next from the best account we have of
the doctrines and lives of heathens, and lastly from reason, that
God's love in the illumination of his Spirit v/as universal ; or
that mankind was, before Christ's coming in the flesh, enlight
ened with such a measure of the light of his Spirit as was
saving in itself, and so experienced of all such as received and
obeyed it, in the love of it. In order to this, I shall briefly insist
on a few scriptures, sorae of which have been already quoted,
though not so directly to this raatter.
I. " My Spirit shall not always strive with man." Gen. vi. S.
Here observe, that no one nation was interested more than
another, but man stands for the whole Adam, or mankind.
From whence I conclude, that mankind was not destitute of the
Spirit, or Light of the Almighty, though it might be known in no
higher degree than that of a convincer or reprover of sin. Yet
it follows not, but that if man had yielded to the strivings of it,
he had been thereby redeemed frora the spirit of iniquity, that
was the ground of his grievous revolt and resistance, which
redemption I call salvation from sin.

144
II. " They are of those that rebel against the light ; they
know not the ways thereof, nor abide in the paths thereof."
Job xxiv. 13. — Ilere is no mention made of Jews more than
Gentiles in this chapter, if at all in the whole book. For Job is
here giving the character of wicked men in general, without
respect to any particular nation. So that We may well infer, he
did not understand that the light whereof he spoke should be
limited in its illumination to any particular people. In short, I
argue thus : If such as pluck the fatherless from the breast,
and take a pledge of the poor, (ver. 9.) as the context relates,
are those that rebel against the Light, and Walk not in its way ;
then, because that vice was never liraited tothe Jews, but other
nations wrought that wickedness as well as they ; it will plain
ly follow, that the light, against which such offi nders ri belled,
was not limited to the Jews, but extended to the Gentiles also :
unless we should say, that what was rebellion and wickedness
in the Jews, was not so in the Gentiles. But because sin vvas,
and is sin in its own nature, all the world over ; Light was, and
is Light, all the world ovcr, whether men bring their deeds to
it, or not.
III. But again, let us hear the same book speak : " Is there,
any number of his armies ? And upon whom doth not his light
arise ?" Job xxv. 3.
This question carries in it a strong affirmative of the univer
sality of God's light, as much as to say, who is there araong all
the sons and daughters of raen, that can justly say, I am not
enlightened by Him ? If then none can, It raust needs follow, that
all are enlightened, as well Gentiles as Jews.
Neither is it our construction only, but the judgraent of men
famed inthe world, for their exactness in the original text, ov
letter of the scripture. They interpret it to be the Light of the
Divine Wisdom, the fountain of Light, yea God himself. That
rebelling against the Light is against God T<> <t>it nt 'le-gatix, the
Light of Israel : alluding to the psalmist, " the Lord is my Light
and my salvation." Nay, to the light mentioned by the apostle
Paul, " ye who were sometimes darkness, are now light inthe
Lord." And that very light, which is said to have sprung up
to them that sat in darkness, which is the Light of truth ; and
by all allowed to be the evangelical, and spoke of Christ's mani
festation. Also that the ways of light, are light, leading to the
Light itself which wicked men turn from and spurn at. That
this is the light, which there are none but it rises upon, whereby
to give them a true sight of themselves. See the critics, Munste-
rius, Vatablus, Clarius, Castellio, on the 17th verse ; but espe
cially Drusius and Codurcus, who say, " all men partake of that
light, and that it is sufficient to manifest and drive away the
darkness of error, and that it is the light of life." Nay, Codur-

145
cus calls it, an " evangelical Principle," and seems to explain
his raind by a quotation of the evangelist's words, John i. 9.
" that was the true Light, that enlighteneth all mankind coming
into the world."*
IV. Thus much we are taught by those two notable parables
of the sower, and the lord that gave his servants talents. They
who believe scripture, must acknowledge them o represent
God's dealings with mankind, in reference to gift, duty, and
reward. Observe the first parable.
" The same day went Jesus out of the house, and sat by the
sea-side ; and great multitudes Were gathered togetiier unto
him, so that he went into a ship, and sat, and the whole
multitude stood on tbe shore. And he spake many things unto
thcm in parables, saying, Behold, a sower went forth to sow, and
when he sowed, some seeds fell by the way-side, and the fowls
came and devoured thera up; some fell up(m stony places,
where they had not rauch earth, and forthwith they sprung up,
because they had no deepness of carlh, and when the sun was
up, they were scorched, and beeause they had no root^ they
withered away. And some fell among thoi'ns, and the thorns
sprung up and choaked them ; but otiier fell in good ground, and
brought forth fruit; some an hundred fold, some sixty fold,
some thirty fold. Who hath ears to hear, let him hear.'' Matt.
xiii. 1 — 9.
It is granted by all that I know of, that the seeds-man is
Christ. The scripture saith, " the seed is the Word ofthe king
dom," ver. 19. which must needs be the spiritual Word nigh iit
the heart, suitable to the heavenly kingdom, which Christ said
was within, otherwise Called Light, that is said to be "sown for
the righteous ;" or the " grace Which comes by Christ, that
appears unto all men, and brings salvation to them that are
taught bj it ;" or the Spirit that quickens us. And lastly, com
mon sense tells us, that the several grounds comprehend man
kind ; for they must either include the bad With the good, or
the good only must be sown. But the very scripture expressly
distinguisheth betwixt the good and bad ground, yet affirnis the
on>' to have been sown with the seed as well as the other.
Therefore God's gift is universal, however mert, by wickfed
works, raay have rendered their hearts stony, thorriy, or other
wise defective and incapable of bringing forth fruit.
The other parable is also very weighty, and much toour pui*-
pose. " For the kingdom of heaven is as a man travelling into a
far country, who called his own servants, and delivered to thera
his goods ; and unto one he gave five talents, to another t\Vo, ahd
* Mim-ster. Vatabl. Clar. Oastel. Drus. arid Codurii. Crit in 34, SS, eh. ver:
13, and 3 Job. p. 3384 fo 3308. <Jh4p. 25. 3.
T

146
to another one; lo every man according to his ability, and
straightway took his journey. Then he that had received five
talents, wgjit and traded with the same, and made them other
five talents; and likewise he that had received two, he also
gained other two ; but he that had received one, went and
digged in the earth, and hid his lord's raoney. After a long"
time, the lord of those servants coraeth and reckoneth with
them. And so he that had received five talents came and
brought other five talents, saying. Lord, thou deliveredst unto
me five talents, behold, I have gained, besides them, five talents
more. His lord said unto him. Well done thou good and faith
ful servant, thou hast been faithful over a few things, I will
make thee ruler over many things ; enter thou into the joy of
thy lord. He also that had received two talents, came and
said. Lord, thou deliveredst unto me two talents, behold, I have
gained two other talents besides them. His lord said unto him.
Well done good and faithful servant, thou hast been faithful over
a few things, I will make thee ruler over many things, enter
thou into the joy of thy lord. Then he who had received one
talent, came and said. Lord, I knew thee, that thou art an hard
man, reaping where thou hast not sown, and gathering where
thou hast not strewed ; and I was afraid, and went and hid thy
talent in the earth: Lo, there thou hast that whieh is thine.
His lord answered, and said unto him, thou wicked and slothful
servant, thou knewest that I reap where I sowed not, and
gather where I have not strewed, thou oughtest therefore to
have put my money to the exchangers, and then at ray coming
I should have received my own with usury. Take therefore the
talent frora him, and give it unto him who has ten talents ; for
unto every one that hath shall be given, and he shall have abun
dance, but from him that hath not, shall be taken away, even
that which he hath. And cast ye the unprofitable servant into
utter darkness, there shall be weeping, and gnashing of teeth.
When the Son of man shall eome in his glory, and all the holy
angels with him, then shall he sit upon the throne of his glory,
and before him shall be gathered all nations, and he shall sepa
rate them one from another, as a shepherd divideth his sheep
from the goats, and he shall set the sheep on his right hand, but
the goats on the left." Matt. xxv. 14 to 34.
Serious reader, I have the rather repeated the scripture at
large, beeause of that great strength it carries with it, methinks
to the conviction, at least confusion of that narrow spirit which
confines the infinite goodness of God, and renders him, whilst
he is the universal Creator, but a narrow benefactor ; shutting
up his gifts within the straight compass of a few ; representing
him thereby as partial as some parents, who, they know not why
beside their own unequal wills, do frequently bestow their

147
favours, indeed their whole affection, upon an elected darling,
to the manifest though causeless neglect of the rest. But to
speak the truth of the matter, the over-fondness some carry to
their opinion, joined with the envy raised towards those who
conform not to it, has so emptied them of all natural affection,
that looking upon God in that condition, they dare think him as
unnatural as themselves. For my part, I have not a great while
believed but that it rather arises from an unwillingness in some
that dissenters from them should be saved, thereby endeavour
ing a compliance upon necessity, than that God had not been
propitious to all his creatures. For who sees not, that can or
will see, that God is this sovereign Lord, that he made mankind
to be his servants, that these three servants represent mankind,
and to the end they might not be unprofitable, he gave them
talents to improve against his return, that is, against the day of
recompense, for whieh they are accountable ; that those who
improve their talents may be rewarded, and they who make no
improvement of their talents, raay be punished with eternal
separation from the presence of God, and all his holy angels.
I will conclude with these five observations.
1. That God, though it be his sovereign prerogative to give
what he will, has given a talent out of his celestial treasury to
every man and woman.
2. That this talent is in itself sufficient. But as the best corn,
so this talent, put up into a napkin, must needs be unprofitable:
yet, that the fault is in the party neglecting or hiding it, not in
itself. 3. That those who improve not their talent, are most apt to
charge God with reaping where he sows not, as do many profes
sors we have to do with, that make God to require an account
of all, and yet deny, in order to rendering up this account with
joy, that he has given to all a talent sufficient.
4. That the eternal estate of men and women, as sheep and
goats, depends upon their improving, or not improving that
heavenly talent wherewith God has endued them.
Lastly, neither is there any shelter for these men under the
inequality of the number of talents ; for it is not how many
talents are given, but what improvement is made of what is
given. Wherefore greater is hi.s reward, who makes one talent
three, than his who of ten advances but to fifteen ; since the
one makes but half, whilst the other makes treble improvement.
Blessed therefore are you all, and will you assuredly be in the
day of the Lord's recompense, who disreganiing the vanities,
pleasures, cares, honours, and carnal religions of the vvorld,
diligently mind your own talent, and are, in the pure fear and
holy counsel ofthe Lord, making your daily imjirovement of
the sarae, laying up treasure in the high and heavenly place,
that is durable and everlasting.

148
V. This reasonable truth is yet further manifest, from the
weighty words of our Lord Jesus Christ : " For every one that
doeth evil hateth the Ught, neither cometh to the light, lest his
deeds should be reproved." John iii. 20. To which I would add
as before, that of the apostle, " Whatsoever is reproved is made
manifest by the light" Eph. v, 13. Certainly then, unless
men will be so unjust to God, as to think, contrary to scripture
and reason, that he should let millions of men, and scores of
generations live in sin, without a light to show it them, or a law
tq limit them, it must be yielded, that they had light and law
in their hearts and consciences, by which they were convicted
of sin, and that such as obeyed it, were helped and led to work
righteousness ; since their refusing to bring their deeds to the
light, vvas not an act of ignorance, but design ; because they
knew their deeds would be condemned, and they for them,
which loudly asserts, that they both had a light, and knew they
had it, though they rebelled against it. And if I should grant
that vvhatever was reprovablc was not made manifest to them,
yet this will no ways impeach the capacity of the light to do it.
It is evident, that some things which tbe GentiliCS did were re
proved, therefore they bad the light. And if tbey had it not in
all the extent of its revelation, the light was no more to be
blamed, than that guide was, whose passengers never came to
their journey's end, because they never would begin, at least
proceed by his direction. Had the heathens been faithful to
the light that God had given them, and not been blinded by the
vain idolatries and superstitious traditions of their fathers, they
had more fully known and learned the mind and will of their
Creator ; whieh some of those Gentiles notwithstanding did, as
wil! anon appear.
VI. Thus the apostle Paul teaches us to believe, in that re
markable passage of his in the first chapter to the Romans :
" For I am not ashamed of the gospel of Christ : for it is the
power of God unto salvation, to every one that believeth, to the
Jew first, and also to the Greek. For therein is the righteouSr
ness of God revealed, frora faith to faith : as it is written, the
just shall live by faith, for the wrath of God is revealed from
heaven against all ungodliness and unrighteou.sness of raen,
who hold the truth in unrighteousness. Because that which
may be known of God is manifest in them, for God hath showed
it unto them. For the invisible things of him, from the creation
of the world are clearly seen, being understood by the things
that are made, even his Eternal Power and God-head, so tliat
they are without excuse ; because that when they knew God,
they glorified hira not as God, neither were thankful ; but be
came vain in their imaginations, and their foolish hearts were
darkened. And oven as they did not like to retain God in their

149
knowledge, God gave them over to a reprobate mind, to do
those things which are not convenient."
These notable lines of that great apostle, give an apparent
overthrow to all objections against either the universality or
sufficiency of the Light within : which will further appear, if
the reader be but pleased to observe these few particulars.
1. That in the gospel of Christ is the righteousness of God
revealed, and that from faith to faith. 2. That this faith the
just have ever lived by ; for he quotes a time past, « as it is
written" — which writing was about seven hundred years before
he wrote that epistle. 3. That many had degenerated from
the righteousness of God, to wit, the Gentiles, into ungodliness,
against which the wrath of God was revealed from heaven.
4. That they, however, once knew the truth. 5. That they
carae to the knowledge of this truth from the manifestation of
God (who is Light) within, since the apostle says, what might
be "known of God was manifested in them, because God had
showed it unto them." 6. That the cause of their after dark
ness, was their rebelling against that manifestation or light,
not glorifying the God that showed it to thera, when they both
saw it, and knew it was he that showed thera : consequently,
that God had given them light sufficient, both to know and obey
him. And since they liked not to retain God in their knowledge,
the deficiency was theirs, and not the Light's. 7. If therefore
their foolish hearts were darkened, that is, by disobedience, it
follows, that darkness came by sin into their hearts ; and that
they had li.ght in their hearts, or a light within, to know their
duty and square their lives hy. 8. Lastly, if the wrath was
therefore revealed, because they held the truth in unrighteous
ness ; and when they knew God by the raanifestation of light
within, they ghhrified him not as God, but became vain in their
imaginations, and their foolish hearts were darkened ; then
certainly, had they kept to that enlightening principle, we call
Truth, and the manifestation of God within, and so preserved
their faith in God, as he had revealed himself to thera, glori
fying him as God, and delighting to retain him in their know
ledge, not wrath, but mercy and peace had been revealed from
heaven ; as saith the same apostle in his following chapter, " to
them, who by patient continuance in well-doing, seek for glory,
and honour, and imraortality, eternal life." Chap, xxvii.
In short, this we may safely conclude, that the righteousness
revealed in the gospel of Christ, (of which Paul was not
ashamed,) from faith to faith, by which faith, he testifies, the
just ancients lived, or were accepted, is one in nature, though
not in degree, with that truth the Gentiles apostatized from,
and therefore are said to have lived without faith, righteous
ness, or God in the world ; for which the wrath was revealed.

150
Whereas, had they lived up to it, glorifying God as God, ac
cording to the manifestation of hiraself in their hearts and eon-
sciences, they would have had, not the revelation of wrath, but
of the righteousness of faith, by which the just in all ages have
lived acceptably with God. For without faith no raan can please
God, in any age ; as without holiness, that flows from true faith,
no man shall ever see the Lord.
VII. And lastly, I do earnestly entreat the unprejudiced
reader, to observe these two notable passages, which, with ray
consideration of them, shall conclude the scripture proofs I have
urged for the universality of the Light, and Spirit of God, ante
cedent to Christ's appearance in the flesh. "Then Peter opened
his mouth, and said. Of a truth, I perceive that God is no re
specter of persons, but in every nation, he that feareth him,
and worketh righteousness, is accepted with him." Acts x. 34,
35. <'For not the hearers of the law are just before God, but
the doers ofthe law shall be justified : for when the Gentiles
which have not the law, do by nature the things contained in
the law, these having not the law, are a law unto theraselves,
which show the work of the law written in their hearts ; tbeir
consciences also bearing witness, and their thoughts the raean
while accusing or else excusing one another, in the day when
God shall judge the secrets of men by Jesus Christ, according
to my gospel." Rom. ii. 13, 14, 15, 16.
These scriptures are a severe check to all undervaluing ap
prehensions of the blessed light of God in man, and this appears
in several particulars.
1. That God is no respecter of persons in any nation. From
whence I conclude, that all persons and nations were and are
lighted, as well Gentiles as Jews.
2. That here are men, not of the circumcision made with
hands, who fear God, work righteousness, and are doers of the
law, not from the obligation of an outward law, for they had
none, but the inward work of the law written upon their hearts ;
which is a demonstration, that they had not only the Light as
a Reprover, but as a Teacher and Leader, whereby they came
to fear God, and work righteousness : which is elsewhere said
to be the conclusion of the matter, and whole duty of man.
Eccles. xii. 13, 14. Since, then, no man that fears God and
works righteousness, and keeps the pure law of God in the
heart, whieh the scriptures testify some Gentiles did, can be
said to do so, and yet be void of the. true Light, that objection
of the heathens' ignorance of the true God, and that none by
the Light within was ever reproved for not believing Jesus to
be Christ, vanisheth of course. For such as lived up raosf sin
cerely to the Light in their own consciences, acknowledged, most
readily, that glorious appearance of Light when in theflesh.

151
They were the great pretenders to scriptures that would not
corae to Christ : the traditional, literal, and ordinance men,
who also rejected and crucified him. On the other hand, had
not Cornelius and the Centurion, with many others, been up
right livers to the Light within, neither had Peter been so
received by the one, nor Christ so followed by the other. But
that measure of the Divine Light, which they had hitherto
obeyed, as the " raore sure word of prophecy," led them natu
rally to the rising of the « day star," which, though a more
glorious manifestation, yet not of another light, life, or spirit,
for there are not two lights, lifes, natures, or spirits in God.
He is one for ever in hiraself, and his light one in kind, how
ever variously he may have declared hiraself, or raanifested it
at sundry tiraes of the world. His truth is one, his way is one,
and his rest one for ever.
But last of all, that whieh greatly rejoices good men is this,
that the narrowness of sorae men's spirits in this world, will
not be found able to exclude virtuous Gentiles frora their re
ward in the other. But raaugre all the heat, petulancy, con-
ceitedness, and fleshly boasting of carnal christians, " such
as fear God, and work righteousness, and are doers of the
law, written in the heart," we are assured, shall be accepted
and justified of God, in the day that he will judge the secrets
of all men by Jesus Christ, according to Paul's gospel. And, if
any man bring another, let it be accursed. Amen.
t have here, on purpose, overlooked raany very pregnant in
stances, both in the Old and New Testaraent writings, for
brevity's sake, in which the righteousness ofthe Gentiles hath,
in several eases, more evidently appeared, than that of some
of the Jews, and which undeniably testifies to the sufficiency of
the Light within, both to manifest that which was good, from
that which was evil, and also to give ability to such as truly
minded its illumination, whereby they were enabled to do the
one, and to reject the other. Such were Abimeleeh, Cyrus,
Darius, the ruler that came to Christ, and many others, which
I shall omit to mention more particularly ; the chief hent of
my mind being to demonstrate the truth of my assertion froni
their own writings.*
* Gen. XI. 4, and 21, 22.-2 Chron. KXvi. 23.— Ezra i. 3, 3, 4, 5. and vi, 3,
12. Dan.— vi. 26, 37.— Mat. ix. 18.

152
CHAPTER VII.
That the Gentiles believed in one God. That he enlightened alt
men with a saving light. That men ought to live piously. —
That the soul is immortal. That there is an eternal recom
pense. The whole called Gentile divinity. The first point
proved by sixteen testimonies.
Having proved briefly, though I hope fully and truly, from
the scriptures, that the Gentiles in general were lighted with a
Divine light, I shall now make it ray business to evidence the
truth thereof, by most undeniable instances, out of their own
writings. And because 1 am willing my defence both of the
light within, and those of them who obeyed it, should turn to
the clearest and best account, I will endeavour to resolve the
whole into as plain a method, as the matter, and theif way of
delivering it will allow me.
First, then, from their own authorities I am taught to affirm,
that the Gentiles believe in One Holy, Infinite, and Eternal God.
Secondly, that they did therefore so believe, because God had
imprinted the knowledge of himself on their hearts; or, in
our language, that he had lighted all mankind with a Divine
Light whieh if obeyed, would lead to eternal happiness.
Thirdly^ that they held and practised high sanctity of life.
Fourthly, that they affirmed the immortality of the soul, and
eternal rewards of felicity, or misery, according to raan's obe
dience to, or rebellion against the Eternal God his Creator.-—
Which excellent principles, true and clear, being the result of
their discourse on those subjects, do worthily deserve, in my es
teem, the style of divinity ; whieh is the denomination 1 hope I
may, without offence, bestow upon them in this discourse.
That the Gentiles did acknowledge and believe, there was but
One Suprerae Being, that made all things, who is infinite,
almighty, omnipresent, holy and good for ever, I shall pro
duce some of those many authorities that assert the same, and
by divers scriptures underneath, of the like tendency, though of
higher authority, show their agreeableness to divine revelation,
in which I have the practice of very ancient fathers of the
chureh to justify me.
I. Orpheus, one thousand two hundred years before Christ,
thus expresses his belief of God :* "His band reaches to the
end of the sea, his right hand is every where, and the earth is
" He stretched out his hand over the sea." Isa. xxiii. 11. — « For the Lord
your God, he is God in Iieaven above and in the earth beneath." Josh. ii. 11.
"I am Alpha ,ind Ome.E^a, the begfinning and the end, the first and the last."
Kev. xxii. 13.

153
under his feet. He is only One begot of himself, and of him
alone are all things begot ; and God is the first and the last."
Clem. Alex. Strom. I. 5.
Hereby not^only telling us there was a God, but attributing
that Almighty power and omnipresence, which shows he raeant
no statuary deity, but God that made the heavens and the earth.
II. Hesiod, *" Of all, whieh do not die, thou art king and
Lord. None can contend with thee concerning thy power."
Clem. Alex. Strom. I. 5.
This emphatically proves God to have been but one, and
omnipotent, in their belief.
III. Thales, a very ancient Greek philosopher tells iis.f
"That there is but one God, thathe is glorious for ever and eve."
And he openly confesses, "that he is called Kct^S'ioyfavrn?,
he who knows hearts." — Clem. Alex. Strom. I. 5.
Thales being demanded what God was, " That," saith he,
" wiiich has neither beginning nor end."
Another asking, " If a raan might do ill, and conceal it from
God ?" " How ?" saith he, " when a man that thinks it cannot."
" Men ought to believe," saith Cicbeo, in his name, " that
God sees all things."
IV. SiBTiiLA. ¦^" There is one God, who alone is infinite, and
without beginning.": — Clem. Alex. Strom. I. 5.
Again : ^" Who can see with fleshly eyes the heavenly, true,
and immortal God, whose seat is in the highest heavens ?"
This Sibyl is aged above two thousand years. The question
implies her faith that God was a Spirit, as Christ himself also
testifies. V. Pythagoras, a modest, but diligent and retired man, in
his search after heavenly things, saith ||" That it is man's
duty to believe of the Divinity, that it is, and that it is in such
? " God is not the God of the dead, but ofthe living." Mat. xxii. 32 — " The
Lord is Kins' tor ever.'' Psal. x. 16. — " A great King above all Gods." Psal. xcv.
3.— "King 6f kings, and Lord of lords." 1 Tim. vi. 15.— " Thy throne O God is
for ever and' ever." Psal. xiv. 6.
¦\ ' ' Glorious in holiness." F.xod. xv. 4 — " God had glory before the world be
gan" John xvii. 5 — •' I the Lord search the heart, 1 try the reins." Jer. xvii. 10.
" He declareth unto man his thoughts." Amos iv. 13. — " God is from everlasting*
to everlasting God." Psal. xc. 2.
i " Thou art God alone." Psal. Ixxxvi. 10. — " Besides me there is no God."
Isa. xliv. 6.—" There is but one God." 1 Cor. viii. 5, 6.
§ " No man has seen God at any time." 1 John iv. 12. — " Heaven is my
throne." Acts vii. 49. — " The Lord's throne is in heaven." Psal. xi. 4. — " And
hear thou in heaven thy dwelling place." 1 Kings viii. 30.
P " He that cgmeth to God, must believe that he is, and that he is a rewarder
of them that diligently seek him." Heb. xi. 6. — " The eyes of the Lord run to
and fro throughout the whole earth." 2 Chron. xvi. 9. — " God is Lord of hea
ven and earth." Actsxvii. 24. — " And the govemment shall be upon his shoul
der." Isa. ix.6. — Again, " God is light, and in him is no darkness at all." 1 John
i. 5.—" I am the way, the truth, and the life." John aiv. 6.
u

154
a manner, as to mankind, that it overlooks them, and neglects
them not. For we have need of such a government, as we
ought not in any thing to contradiet. Such is that which pro
ceeds from the Divinity. For the Divinity iseuch, that to it
doth of right belong the dominion of all." Again : " God re-
sembleth light and truth." In another place : " God himself
inhabits the lowest, and highest, and the middlemost ; there is
no being nor place without God." — Jamblich.
*" God is one. He is not, as some conceive, out of the world,
but entire within himself, as in a complete circle, surveying all
generations. He is the salt of all ages, the agent of his own
powers and works, the principle of all things; one Heavenly
Luminary or Light, and Father of all things ; only wise, invisi
ble, yet intelligible." — Just. Mart.
Which very pathetical account of the Divine Being, so cor
respondent with scripture, yet he a stranger to it, (I mean the
words only, for the matter in this point he weightily hits,) de
serves very serious consideration and acknowledgment from all,
especially those who would not narrow God's mercies to their
own time or party.
VI. To the same purpose speaks Heraciitus, that sensibly
afflicted philosopher for the world's impieties and idolatries ;
whose very sorrowful, yet sound and smart expressions, show
they eame from a mind deeply touched. In one of his epistles
to Hermodorus, his friend, he thus seemeth, after a while, to
address himself to Euticles, and the rest of his enemies that
impeached him for being an enemy to their stony gods : j" Thus
I shall be condemned of impiety by the impious. What think
est thou? Shall I seem impious to them for dissenting from
their gods ? If blind men were to judge of sight, they would
say blindness were sight. But 0 ye ignorant men, teach us first
what God is, that when ye declare us to be impious, you may
be believed. Where is God ? Shut up in temples ? O pious
men ! who place God in the dark. You ignorant people ! know
you nbt that God is not made with hands."
This is a raost clear and ample testimony against their idols,
mixed with a religious derision, yet qualified by a kind of lamen
tation. Surely Heraciitus believed in Gpd, yea, and that he
was Light too, and such an one as should never set ; by whom,
?"AGodnigh athand." Actsxvii. 27- Jer. xxiii. 23.— " One God who is
above all, through all, and in you all." Eph, iv. 6. — " God is Light ; and upon
whom doth not his light arise ?" 1 John i. 5. Job xxv. 3. — " One God and Fa
ther of all." Eph.iv. 6. — "Now tothe king eternal, immortal, invisible, the
only wise God, be glory," &c. 1 Tim. i. 17.
t " The heaven of heavens cannot contain thee." 1 Kings viii. 27. 2 Chron. vi,
18. — «« What house will ye build rae >" Acts vn. 49. — " God dwells in the light."
Tim. vi. 16 — " To whom will ye liken God .' What likeness will ye com
pare unto him .'" Isa. xl. 18.—" God is a spirit." John ir. 24.

155
he elsewhere says, " He had overcome the enemies of his
soul."— Clem. Alex. Strom. I, %.
.VII. Anaxagoras, esteemed noble by birth, but more noble
for his knowledge and virtue, who was inaster to Socrates,
taught thus concerning God : *" That God is an infinite self-
moving mind, that this Divine Infinite Mind is the efficient
cause of all things; everything being made according to its
species, by the Divine Mind ; who, when all things were con
fusedly mingled together, came and reduced them to order."f
Which doubtless is so true, that Anaxagoras had no small
share of true light, to give this account of both God and the
creation. And indeed, his meraory was delebrated by the
Greeks, for having very much improved their understanding
concerning God and immortality.
VIII. Socrates, that good heathen, if without offence to the
professors of Christianity I may say so, not only confesseth to
One God, but 1 am of opinion they will think he gives good rea
son why he does so, he lays down, \" That the Mind, which
they frequently called God by, is the disposer and cause of all
things." Or in other words of his, thus : " God is one,
To 01 aviai e».ao-Tot, tKcttrrot avra, ro xecAtv ecvro, ro ^am Else;,
perfect in himself, giving the being and well-being of every
creature." — Plat, phced.
And this he giveth his reasons for : § " That God, not chance,
made the world and all creatures, is demonstrable from the rea
sonable disposition of their parts, as well for use as defence,
* " But to us there is but one God, the Father, of whom are all things."
1 Cor. viii. 6 — " Where wast thou when I laid the foundation of the earth .'"
Job xxxviii. 4. — " And the earth was without form :" read the chapter, in which
is declared, God's making and beautifying heavens and earth, and all living crea
tures therein. Gen. i. §, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, and so to the end. —
" Thou Lord madest the heavens and the earth, and aU that in them is." Acts iv.
24. ' ,
f Lact. Fals. Rei. 1, 5. Oic. de Nat. Deor. 1. Aug. de. Civ. Dei. lib. 8.
\ These notable arguments, urged for the proof of a Divine Super-intelli
gent Being, and his creation and providence, may well agree with those pa
thetical expressions of Job, the Psalraist, and several prophets, evangelists,
and apostles, concerning God's creating the world, and upholding it to this day ;
his laying the foundations thereof ; his providence over the lilies and the spar
rows i his bringing forth fruits in due season ; his lights by day and by night j
that the disciples should take no thought what they should eat and drink, or put
on i that there is a spirit in man, and the inspiration of the Almighty gives un
derstanding : and lastly, " can any hide himself in secret places that I shall
not see him, saith the Lord " Jer. xxiii. 24. — " No ; if I take the wings of the
morning, and flee to the uttermost part of the earth, thou art there." Psal.
cxxxix. 9. — " And by me kings reign, and princes decree justice, ' saith God.
Prov. viii. 15 — " And is every where." Josh. ii. 11. — " And orders all." Wisd.
xi. 20. — " There is but one God, and none else besides him." Eph. iv. 6. — " In
the beginning God created the heaven andthe earth." Gea. i. 1, 2, 3. — " In Iiim
we live, move, and have Our being." Acts xvii. 21 . — " Thus he sees and hears
all, and is every where." Psal. xxxiv. 9, 10, 11.
§ Xen. memor. 1.

156
from their care to preserve themselves, and continue their spe
cies. That he particularly regards man : — in his body, from
the excellent upright form thereof, from the gift of speech,
from T«{ rait a^fo^ic^iait tii'vii e-itvex^^ ^ape%etf : — in his SOUl,
from the excellency thereof above others, both for divinations,
and predicting dangers. That he regards particulars, from his
care of the whole species. That he will reward such as please
him, and punish such as displease him, from his power to do
it, and from the belief he hath imprinted in raan, that he will
do it, professed by the most wise and civilized cities and ages.
Tbat he at once seeth all things, frora the instances of his eye,
which at once overruns raany railes ; and of tbe raind, which
at once considereth things done in the most distant places. —
*That God knoweth all thing.*, whether tbey be said, done,
or secretly desired. That God takes care of all creatures,
is demonstrable from the benefits he gives thera, of light, water,
fire, and seasonable production of fruits of the earth. That
he hath particular care of man, from the nourishment of all
plants and creatures for man's service ; frora their subjection
to man, though they exceed him never so ranch in strength ;
frora tbe variety of man's sense, accommodated to the variety
of objects, for necessity, use, and pleasure ; from reason, where
by he discourses, through reminiscence, from sensible objects ;
fnmi speech, whereby he communicates all that he knows, gives
laws, and governs states, f That God, notwithstanding he is in
visible, hath a being ; from the instances of his ministers,
invisible also, as thunder and wind ; and from the soul of man,
which hath something with, or partakes of the Divine nature,
in governing those that cannot see it. Finally, that he is such,
and so great, as that he at once sees all, hears all, is every
where, and orders all."
So that here wc have Socrates' faith in God, and his reasons
for it, drawn from the outward creation, and the inward Di»
vine sense, which he had from the Divine instinct or nature in
him ; in vvhich he lived, and for which he willingly died, as
afterwards will be related.
IX. TiM.aBus LocRus, in his work " Of Nature," thus argu-
raentatively expresseth himself of God : ^" One Principle of
all is unbegotten ; for if it was begotten then were it no more
that Principle, but that of which it were begotten would be the
Principle." Suitable to this saith Clemens Alexandrinus, namely, "Hear
O Israel, the Lord thy God is one, and Him only shalt thou
serve." Clem, Alex. Strom. 1. 5. — 2 Kings, xix. 19. — Mark xii.
32 — 1 Tim. ii. 5.
*Id. p. 711. fW. mem. 4.
+ " In the beginning was the Word, and the Word was with God, and the
Word was God. AU things were made by him," fee. John i. 1, 2, 3, 4.

157
Thus did he endeavour to refute the Gentiles, and prove the
scriptures out of their own writings. But again,
TiM.Ei;s affirms, *" That God is, and that he is a Spirit, and
that he is the Author of all Light." Which how sober and true
it is, let the scriptures here inserted testify. — De Anim. Mund.
X. Antisthbnes, one of Socrates' school, as it were by way
of paraphrase upon that saying, " whom have ye likened me
unto saith the Lord ?" thus speaks : f" He is like none, because
no man can know him from a likeness or image." — Clem, Alex.
Strom. I. 5.^
By which we raay perceive he did not believe him to be an
image, who could not be known by an image, nor any thing that
could be seen with carnal eyes : — a step beyond the Romanists,
that teach, as they darkly fancy, by iraages.
XI. Pi,ATo, the famous doctor of Gentile divinity, scholar to
Socrates, whom the Greeks for his heavenly contemplation
and pious life, surnamed divine, gives us his faith of God in
these words : ^" God is First, Eternal, Ineffable, Perfect in
himself, that is, needing none ; and ever perfect, that is, abso
lute in all times ; and every way perfect, that is, absolute in
every Part, Divinity, Essence, Truth, Harraony, Good. Nei
ther do we so name these, to distinguish one from the other,
but rather by them all to understand one. He is said to be
good, because he bestows his benefits upon all, according to
their several capacities, and so is the cause of all good. Fair
or beautiful, because he is in essence, both more, better, and
equal Truth, because he is the Principle of all truth, as the
sun is of all light.
" Moreover, God not having many parts, can neither be
locally moved, nor altered by qualities. For if he be altered,
it must be done by himself, or some other. If by some other,
that other must be of greater power than he. If by hiraself, it
must be either to better, or to worse. Both which are absurd."
From all these it follows, that God is incorporeal ; and by all
which it is as evident, how true, how reasonable, and how firm
a belief Plato had, of One Eternal Being and Father of all.
XII. And Ltuicus MENAiipnuBs praying, saith, " Hear me,
? " God is a Spirit." John iv. 24. — •' God said, let there be light, and there '
was hght." Gen. i. 3 — " He is the Father of lights." James i. 17.
•f " That thou mayst know, that there is none like me in all the earth, saith
God." Exod. ix. 14 and vriii, 10. — " Who in heaven can be compared unto the
Lord .' who among the sons ofthe mighty can be likened unto the Lord .'" Psal.
Ixxxix. 6.
4: "I am Alpha and Omega, the first and the last." Rev. xxii. 13. — "The
Everlasting God." Isa. xl. — "The way of the Lord is perfect." Psal. xvriii. 30.
" He is a rock ; his work is perfect; for all his ways are Judgment ; a God of
truth, and without iniquity, just and right is he." Deut. zsiu. 4,^-" For I am
the Lord." Isa. xiv. 5,-^" I chang^e not." Mal. iii. 6.

158
O Father, thou wonder of men, who always governest the living
soul." — Clem. Alex, 8trom.l. 5  Exod. xv. 11. — Psal. cxxxvi.
4, 5, 6.
This plainly preaches to us their belief of One Eternal God,
and his excellent attributes.
XIII. Parmenides Magncs, as saith Plato in " Sophista,"
writes concerning God on this wise : *" He is not begotten,
neither is he liable to any death ; like a chain, whose links are
whole and round, and always firm and void of a beginning."
Clem. Alex. Strom, I, 5.
What was this chain but the Eternal God, by whorti all things
were made ? " The first and the last."
XIV. Zeno, a grave and wise philosopher, who instituted the
way of the Stoics, but not of virtue : for both the Cynics and
Stoics, mostly teaching such doctrine as tended to good life, may
well be said to have been the followers of Socrates, the excel
lent man of his time, only they a little differenced themselves
by some particular severities, too affected, to which the mild,
serious, and unaffected piety of Socrates gave them no encou
ragement, though none of them trod in a more self-denying
path, than history tells us he walked in. This Zeno and his
disciples, were vigorous assertors of One Infinite and Eternal
God, as by their doctrines raay appear.
Zeno tells us, f« That God is an immortal Being, rational,
perfect, or intellectual, in beatitude void of all evil, provident
over the world, and things in the world ; not of human form.
Maker of all, as it were Father of all." Again : " God, and
the power of God is such, as that it governs, but is not governed.
It governeth all things ; so that if there were any thing raore
excellent, he could not possibly be God." — Laert.
This was Zeno's raith of God, and I cannot believe that the
worst of our antagonists has so far abandoned all reason, as to
call it false, or idolatrous. That he taught it as well as thought
it, let us hear some of his followers.
XV. Chrtsippus also avers, as his belief of a God, « that the
world was made by Him ;" consequently he believed there was
* " Thy throne is established of old, thou art from everlasting." Psal. xciii.
2. — " In the Lord Jehovah is everlasting strength." Isa. xxvi. 4.
f "Now tothe King Eternal, Immortal, Invisible, the Only Wise God, be
honour and glory for ever." 1 Tim. i. 17. — " The rich and poor meet together,
the Lord is the maker of them all " Prov. xxii. 2.'—" Come now let us reason
together, saith the Lord." Isa. i. 18. — "Be ye holy, for I the Lord your God am
holy." Levit. xi. 44. — " One God and Father of all, of whom are all things."
Eph.iv. 6. 1 Cor. vi. 8, 6. — "Who is a Godlike unto thee.'" Exod. xv. 11 —
" The Almighty is excellent in power." Job xxxvii. 23. — "And his kingdom
rules over aU." Psal. ciii. 19. ~"

159
one. *« For if," saith he, " there be any thing which can pro
create such beings, as man endued with reason is unable to pro
duce, that, doubtless, must needs be stronger, and greater, and
wiser than man. But a man cannot make the celestial things ;
therefore tbat which made them, transcended man iu art, coun
sel, prudence, and power. And what can that be but God ?"
Laert. de Ira. Dei. vi. 10.
Thus far Chrysippus, the Stoic, in reference to God. But
again, XVI. Antipater, a famous, serious, and acute Stoic, in his
Discourse of God and the world, declares himself to us after
this manner : f" We understand that which wc call God, to be a
Spirit full of intelligence or wisdom, a Living Nature, or Divine
Substance, ble.sscd and incorruptable, doing guod to mankind,
present through the whole world, receiving several denomina
tions from the diversity of his appearances, and the various
operations and effects of his Divine power shown thereih." —
Pint. Antip. de Mund. I, 7.
Whieh kind of evangelical definition, may very well induce
us to believe him to have been, at least of those who knew God ;
but, we hope, not of those who when they knew him, " glorified
him not as God."
Indeed, what we have hitherto produced of them all, may
worthily be accounted divinity ; and not the worse for being
Gentile, since God is also therein to be admired. So forcible,
so true, and so conspicuous are their assertions, and their rea
sons for them, that they who will yet believe, « there was not
a measure of the eternal fulness of all Divine Light shining in
the hearts of these heathens, to give them some knowledge of
the glory of the only true and invisible God," must not think
it strange, if upon their example of incredulity, after all their
protestations for, and professions uf the christian religion, any
should believe them to be arrant pharisees, and that they are
overcast with the darkest clouds of envy and uncharitableness.
For my part, I am of the mind that many thousands of chris
tians, at least so reputed, I mean not of the rabble neither,
believe not God so clearly, nor are able to give better reasons
for what they do believe of him, than these exhibited in this
first part of the Gentile divinity.
Thus rauch concerning God, with respect to himself, his crea
tion, and providence.
* " Lord, thou art God, which hast made heaven and earth, and all that in
them is." Acts iv. 24. — " God tbat made tbe world." Psal. xc. — " All nations
are unto God, but as a drop of the bucket, and the dust of the balance. " Isa.
xl.15. f ",God is a fSpirit." John iv. 24, — "In 'whom are hid all the treasures of
wisdom and knowledge." Col. ii. 3. — " of the incorruptible God." Rom. i. 33. —
" The Lord is good to all, and his cender mercies are over his works." Psal,
cxlv. 9.—" God is not far away from every one of us." Acts xvii. 27.

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CHAPTER VIIL
The second fundamental of Gentile divinity, via. that God hath
imprinted the knowledge of himself on the minds of all mankind.
Proved from twelve pregnant testimonies, as well of whole soci
eties, as particular persons, compared with scripture.
It will be now requisite, that I give an account of their belief
in God, with respect to that discovery he is pleased to give of
himself to mankind, how and where, which amounts to what
is laid down, in my second assertion, viz. " that God imprinteth
the knowledge of himself, in the minds of raankind ; or, that
God's way of manifesting hiraself to mankind, is by enlightening
the soul with his own Divine Light, which being obeyed, leads
to blessedness."
That this was their doctrine, and the ground of the knowledge
they had of God, be pleased to weigh these their following very
plain, yet very weighty expressions.
I. * « The mind," saith Pythagoras and his disciples, " only
seeth the eternal God, the ruler and father of all things. —
What greater pleasure than to behold the serene aspect of God?
What things are agreeable to God, cannot be known, unless
a man hear God .himself." — Tim. de Anim. Mund. Jamblich,
They mutually exhorted one another, " not to divide asunder
the God that was in them ; for that it ought to be their
care, to preserve their union vvith God, and one with ano
ther." — Jambl. Again saith, Timseus, one of the exactest
of that school ; " the most excellent thing the soul is awak
ened to, is her guide or good genius, (that is, a measure of
the divine Light and Spirit,) but if she be rebellious to it, it will
prove her daemon or tormentor." " But having overcome these
things," saith Pythagoras, (to wit, evils,) " thou shalt know
Surao-iv the co-habitation, or dwelling together, of the iramor
tal God and mortal men j whose w-ork is life, the work of God
is imraortality, eternal life." — De Anim. Mund.
Thus far the Pythagoreans, and certainly far enough to prove
the assertion ; for next to hearing and seeing God himself, his
dwelling and tabernacling with men, what is there of greater
spiritual intimacy or union ? Oh ! the folly and great uncharita-
• "The pure in heart shall see God." Mat. v. 8. — "He dwelleth in immortali
ty ! no mortal eye can approach or behold him.'' 1 Tim. vi. 16. — " One thing
have I desired ofthe Lord, to behold the beauty ofthe Lord." Psalm xxvii. 4.
" The things of God knoweth no man, hilt the Spirit of God, but God hath reveals
ed them to us, by hb Spirit." 1 Cor. ii. 10, 11. — " I will dwell in them." 2 Cor. vi.
16. — " Is Christ divided ?" 1 Cor. i. 13 — " And I heard a great voice saying, the
tabernacle of God is with men. He that overcometh, shall inhcQt all things ; I
will be his God, and he shall be my son." Rev. xxi 3, 7.

161
bleness of those professors of Christianity, that exclude both
such men, and such knowledge the kingdom of God, because it
is not delivered in absolute scripture phrase, whilst it imports
much ofthe very subject of them, as to divine vision, union with
God, and eternal life ! I wish they do not take imagination for
knowledge, and presuraption for enjoyment. But to go on :
II. HiERON, that ancient philosopher, entitled the universal
Light shining in the conscience, which ever witnessed, by its
'reproof, against evil, and if obeyed led man to immortality,
*" a domestic God, or God within the hearts and souls of men."
" The eternal mind is God, manifesting himself in every par
ticular of us. God is that which in mortal men gives thera to
know aright concerning God."
Certainly these Gentiles had an high veneration for that light
which manifested darkness, who made it their rule, their guide,
their domestic God. They set him not at a distance without
them, but believed in him as God the Word, speaking to thera in
their own consciences. In vvhich respect the minor poets nota
bly expressed themselves.
III. Btas, prince of his country Priene, being invaded by
enemies, and several of the inhabitants put to flight, with their
greatest wealth ; being asked, why he also carried not his
choicest goods with hira ? answered, f " I do carry my goods
with me." «< He bore thera," saith Valerius Maximus, « in his
breast, not to be seen by the eye, but prized by the soul, in
closed in the narrow dwelling of the mind, not to be demolished
by mortal hands ; which is always present with those who stay,
and never deserteth or forsaketh those that flee." Valer. Max.
7.-2. Certainly, then, they thought this divine principle the great
est treasure, the surest corapanion, the best comforter, and only
sanctuary of the soul in the greatest extremities, enduing it with
piety and patience, and giving that contentment which was able
to wade through the deepest calaraities.
IV. SoPHociiEs, is also of that number that bear testimony to
divine illumination. ^" God grant," saith he, " that I may al-
• " In the beginning was the Word, and the Word was with God, and the
Word was God." John i. 1. — " The Word is nigh thee, in thy heart and in thy
mouth." Uom. x. 8. — " I dwell in the high and holy place, with him also that is
ofa contrite and humble spirit." Isa. Ivii. 15. — "Ye are the temples of God, and
that the Spirit of God dwells in you " 2 Cor. vi. 16. — " Whatever may be known
of God is manifested within, for God shows it unto them." Rom. i. 19.
¦j- " Lay up treasure in heaven, where neither moth nor rust can corrupt, nor
thieves break through and steal." Matt. vi. 20 — " This treasure have we in
earthen vessels." 2 Cor. iv. 7  "Fear not, for the Lord thy God it is that doth go
with thee, he v/ill not fail thee, nor forsake tWee." Deut. xxxi. 0. — " In all their
afflictions he was afflicted." Isa. Ixiii. 9. — "The Lord is a present help in the
time of trouble." Psalm xlvi. 1.
t " Shall not the uncircumcision that is by nature, if it fulfil the law, judge
X

162
ways be so happy, as to observe that venerable sanctity in my
words and deeds, which is commanded by these noble laws
(speaking of the laws written in men's consciences) which were
made in heaven. God is their Father, not mortal nature, neither
shall they ever be forgotten or abrogated ; for there is in them
a great God, that never waxeth old." Oedip. Tyr.
" This is," saith he, " with respect to men's conscience, a
divine, a sacred good, God the overseer,"
Certainly in theraselves very seraphic sayings, showing a
clear faith of God, and that way of inward discovery he is pleas
ed to raake of himself to mankind. For it was he that said,
" truly there is but One only God, who made the heavens and
the earth." — Clem. Alex. Strom. I, 5.
V. It is frequently said of Socrates, *"he had the guide of
his life within him ; which, it was told his father Sophroniscus,
should be of more worth to him than five hundred masters. He
called it his good angel or Spirit ; that it suggested to his mind,
what was good and virtuous, and inclined and disposed him to
a strict and pious life : that it furnished him with divine knowl
edge, and very often irapulsed or raoved him to preaeh, (though
in the streets,) to the people, sometimes in a way of severe re
proof, at other tiraes to information : and otherwise gently to
dissuade them from intemperance, and vanity of life ; particu
larly from seeing plays, and to exhort them to repentance,
reformation, and self-denial, in hopes of immortality." — Plu
tarch de Gent. Socr.
VI. Plato is not wanting to bring in his vote, for farther con
firmation of our assertion, on the behalf of the Gentiles :
f " The Light and Spirit of God," saith he, « are as wings to
the soul, or as that which raiseth up the soul into a sensible
communion with God above the world, which the mind of man
is prone to slug or bemire itself withal." And adds Plotin, ^ a
famous Platonist, " God is the very root or life of the soul."
thae, who by the letter and ciraimcision dost transgress the law. For he is not
a Jew that is one outward, implying such as keep the law is an inward Jew."
Kom. ii. 27, 28.—" And the Word of God (nigh in the heart) shall abide for
ever." Isa. xl. 8.
* " There is a spirit in man, but the inspiration ofthe Almighty giveth under
standing." Job xxxii. 8.—" For as many as are led by the Spirit of God, they
are the sons of God." Rom. viii. 14.
f God is Light. 1 John i. 5. — ^In thy Light shall we see Light. Psal. xxxvi.
9. — God is not fer from every one of us ; for in him we live, move, and have
our being ; for we are also his offspring, as certain of your own poets have
said. Acts xvii. 27, 28.— One of whom was Aratus, whom the apostle quotes as
speaking truth, and imploys it against them, to prove a True God, and to inti-o-
duce his gospel ; which if it showed their apostacy, it also implies, that there
had been heathens, rightly apprehending of God, else surely the apostle would
never have cited the poet's saying, for a confirmation of his ovvn doctiine.
i Without me ye can do nothing. The Spirit of Truth shall lead you into

163
Again : " Man hath a divine principle in him, which maketlt
the true and good raan." And the Platonists in general held
three principles to be in man ; the first they called Na«, mind,
intellect, spirit, or Divine Light. The second, -^^vxrif the soul
of man. The third they called " Ei3«Ao» ¦f ux?is, the soul's
image," " which," say they, " is her vital energy "upon the
body, and the feminine faculty of the soul." — In Phced. — ,M,nead.
1. cap. 1.
By all which it is evident, though I could produce many
more testimonies from their writings, tbat they believed and
held Divine illumination and inspiration, and that such a prin
ciple resided in man, even the eternal Ns*, or mind; which is
to say in plain English, God himself; by which alone the soul
could become what God would have it be.
VII. Cleanthes the Stoic, " alloweth not mankind to be go
verned of right by the dictates of their own nature, which bare
ly renders tKem men, but by that Divine, Infinite, and Eternal
Nature, which is God universally diffused or sown through the
whole race of raan, as the most sure and infallible guide and
rule." " To live," saith he, " according to this knowledge and
direction, is truly to live according to virtue; not doing any
thing that is forbidden. The virtue and happiness of a man
<le]iends upon the close correspondence of his mind, with the
divine will of him who governeth the universe."
Again, saith the sarae Cleanthes, *" The knowledge of Gpd
is imprinted upon the rainds of raen."
VIIL Menander, signifying God to be good, saith, \" Every
man hath a good dsemon as soon aa he is born, an holy instruc
tor in governing the life ; as that I may confess him to be an
evil daemon who hurts the life of a good man. " Then," sub
joins he, " That a good God is in all, that God is perfectly
good, and that he is good in all," Again, on another occasion,
saith he, " God, who is always near, sees this ; for God is not
a God afar off." — Clem, Alex. Strom. I. 5.
IX. Philo, though a Jew born, yet a very serious and re
fined philosopher, gives us his judgment in this particular, ve
ry positively and to purpose : \" How should the soul of man,"
all truth." John xvi. 13.— "For the grace of God that bringeth salvation hatli
appeared unto all men, teaching us, that denying ungodliness and worldly lusts,
we live soberly, and righteously, and godly in this present world." Tit. ii. 11,
12. — " God hath shown unto thee, O man, what is good." Mich. vi. 8.
*" Which show the works of the law written in their hearts." Rom. ii. 15-
f " A manifestation of the Spirit is given unto every one to profit withal."
1 Cor. xii. 7 — " One God, and Father of all, who is above all, and through all.
. The Lord is good unto all." Psal. cxlv. 9.
', i " The things of God knoweth no man, but the Spirit of God." 1 Cor. ii.
11. — " I will put my law in their minds, and write it in their inward parts ;
I will be their God, and they shall be my people." Heb. viii. 10, 11.

164
saith he, " know God, if he did not inspire her, and take hold
of her by his Divine power ?" — Leg. Alleg. I. 1.
Again, " That the Divine Reason we have from God is an in
fallible law, not a mortal rule given by this or that mortal ;
no lifeless precepts written in papers, or upon pillars, but im
mortal, being engraven by the Eternal Nature in the minds of
men." This is an undeniable testimony to the law written in the
heart, as a more excellent dispensation than that which is writ
ten in paper or engraven on pillars. But farther :
X. Nor is Plutarch wanting to the proof of this assertion,
on the behalf of the Gentile divinity, who thus delivers hira
self, speaking of the principle of God in the conscience : *" It
is a law," saith he, " not written in tables or books, but dwell
ing in the minds, always as a living rule, which never permits
the soul to be destitute of an interior guide." Again : " To de
base this ancient faitli of mankind, and natural belief which is
planted in all reasonable souls, is to overthrow the strong and
everlasting foundation of virtue." — Plut. Dion. Pruf.
He is doubtless, very zealous and sensible, on the behalf of
an inward Divine Principle.
XI. But be pleased to hear what Epictetus says in this mat
ter, who was adiiiiied for his great virtue and living, and
whose meraory is preserved in great respect among raany who
would think themselves much wronged if they should not be
accounted christians, f" When you have shut your gates," saith
he, " and made it all dark within, that is to say, are retired to
your own dwelling, as alone, do not say that you are alone, for
you are not alone, but God is within." What need have you
of outward light to discover what is done, or to light to good ac
tions, who have God, or that Genius, or Divine Principle for
your li.ght," as the following words do farther import. — Dis. lib.
1. cap. 14.
But above all the Gentiles that have been mentioned, I mean
in point of plain and positive expression, (for I will prefer the
life of none before that self-denying martyr Socrates,) let us
hear with great attention what kind of lectures Seneca will
read us upon the subject handled, truly soraething very weighty.
XII. " The multitude," saith Seneca, " is the worst argu
ment : let us inquire what is best to be done, not what most
usually is done, and that may settle us in the possession of ever
lasting happiness ; not what is allotted by the vulgar, the worst
*" Because whatever may be known of God is manifest within; for God
hath showed it unto them: but because they liked not to'retain God in their
knowledge, God gave them up to vile affections." Rom. i. 19, 26, 28.
f " O Lord, thou hast seai-ched me, thou understandest my thoughts afar off :
whither shall I go from thy Spirit." Psal. cxxxix. 1, 2, 7.

165
interpreters of truth. *" I have," saith he, " a clearer and
more certain light, by which I may judge the truth from
falsehood. That which appertains to the felicity of the soul,
the Eternal Mind will direct to." — Senec. Ep, 49. That was
the Light within, doi.btlcss, Seneca meant. Again : " It is a fool
ish thing for thee to wish what by thee cannot be obtained. —
God is near thee, and he is in thee. The Holy Spirit sits or re
sides vi'ithin us, the observer of our good and evil actions; as
he is dealt with by us, he deals with us." But yet farther :
" We have this great gift," saith Seneca, " that virtue, (mean
ing the Principle, or God,) hath sent her light before into the
minds of all ; for even they that follow her not, see her." —
De Bcnef. c. 17. Where observe, reader, how he confesses
to the universality of the light, yet lays the fault of rebellion
against it, not Upon the light, as do our eneraies, but upon such
as refuse to follow it ; implying their voluntary rejection of its
heavenly discoveries. Again : f" Wonderest thou that men go
to God ? God comes unto men : nay, which is more near, he
cometh into man ; and he makes the heart of every good man
his habitation." Yet again hear him ; " Nothing is closed from
God, he is within our souls, and he coraeth into the midst of
our thoughts." And lastly : " Every man" saith he, " has God
indued with that, whieh if he forsake it not, he shall arise like
God." Epist. 7 A. 83. 31.
How much more weighty, 0 sober and impartial reader, are
these inward doctrines of the virtuous Gentiles, than the vehe
ment clamours, and uncharitable exclamations of empty chris
tians against them? Who seera as if they were afraid of no
thing more than inherent holiness, though of Christ's working.
Reputing it a kind of undervaluing of his blood, to feel the only,
(I mean the inward) benefit of it ; accounting us the greatest
heretics for assenting to the greatest truth, to wit, the suffi
ciency of his universal Light, in the hearts of men, to salva
tion ; challenging us to prove it by scripture, or any credible
history, and objecting the heathens ignorance and idolatry
against the truth of its discoveries, and efficacy of its power. —
Which the very Gentiles defend us against, and confirm the
universality and power of it.
?"Wehaveamore sure word of prophecy." 2 Pet. i. 19.^"TheLord hath
showed unto thee, O man, what is good, and what he doth require of thee."
Micah vi. 8. — " In him we live, move, aad have our being." Acts xvii. 28. —
" Such as men sow, such shall they reap." Gal. vi. 7. — " That was the true
Light, which enlighteneth all mankind." John i. 9.
f " Behold, the tabernacle of God is with men." Rev. xxi. 3. — " He that de
clareth unto man his thoughts, the Lord, the God of hosts is his name." Amos
iv. 13 — " While ye have the Light walk in the Light, that ye may be thd chil
dren of the light. God is Light." John xii. 36,-1 John i. 5.

166
CHAPTER IX. f
That this was not only ihe doctrine and faith of the Gentiles, but
the very piimitive doctors, or fathers, boUi so held, and so ex
pressed themselves. Eight testimonies produced for proof.
But as I have hitherto shown, both that the Gentiles believed
in One God, and had a very clear apprehension of the Light,
or Divine Principle placed in man, from which all heavenly
knowledge i.s derived ; and that this Divine Light, or Spirit,
or Principle was by them asserted to be the most certain guide,
and infallible rule of faith and practice ; and farther, that the
scriptures produced do abundantly verify their doctrines ; so to
the end the angry men I have mentioned should not count it a
profaning of hply writ, or think I am the only man that ever
had that favourable apprehension of these Gentile doctrines, I
am .willing to instance some ofthe most primitive and approved
fathers of the christian church ; and by a short view of what
they believed in reference to the jiresent subject, with their
way of phrasing such belief, we may the more clearly perceive,
how far those Gentiles are by them reprehensible, either with
respeet to their soundness in judgment, or expression ; that if
it be possible, we may solve their objection against the univer
sality and sufficiency of this blessed Light.
I. *"JusTiNus Martyr, (who lived after Christ, anno 123,)
whom I therefore choose to begin with, because frora a learned
philosopher, becoming an honest christian, and constant martyr,
.(from whence he was surnamed martyr,) he could the better
tell, us the difference of the change. But so far was he from
reputing the principle of God within men, heterodox, or incon
sistent with the purity of the christian religion, that with no
sraall earnestness he therefore pleads against all coercive power
upon conscience, and the pompous worship of the heathens, in
their temples, as his Apologies will inform us : " Because,"
saith he,,"iGod hath built to himself a natural teraple in the
consciences of men, as the place wherein he would be worship
ped ; and that it is there men ought to look for his appearance,
and reverence and worship him ;" or to that purpose. — Apolog.
II. To this doth Clemens Alexandrinus, (who lived after
Christ, anno 190,) that earnest contender against the apostate
Gentiles, plainly assent ; who often, but more particularly in
* Ifthe reader will please to inform himself of the reasons that induced Justin
to turn christian, he will find the Light within acknowledged to be the efficient
cause thereof ; for it was the Principle of God in his conscience that continu-
*lly pleaded the christian cause within him, and who at last overcoming, Justin
believes in Christ, and dies for him too. Now what disgrace is this to the Light
within .'

167
these few places following,, recommends to us the Light, or
Word within. " It is the voice of truth," saith he, " that light
will shine out of darkness, therefore doth it shine in the hidden
part of mankind, that is, in the heart; and the i-ays of know
ledge break forth, making manifest, and shining upon the in
ward man, which is hidden.— Christ's intimates and co-heirs,
are the disciples of the Light." — Admon, ad Gent.
He farther expresses himself in another place : " Man can
not be void of Divine knowledge, who naturally, or as he cometh
into the world, partaketh of Divine inspiration ; as being of a
more pure essence, or nature, than any other animal."-^/S<roMi.
I. S. ' ""'¦' -'•¦ "•
And as assenting to the doctrine of some ancient phildsophers
and other Gentile authors, (for against the Gentiles of his time,
I suppose he may make use of no less than two hundred and
fifty,) he frequently attests the truth of the doctrine of the Di
vine Light in man, as man's concomitant to all good works ; as
one passage eminently proves. " I earnestly," says hej " exhort
thee, because I would have thee saved, and that Would Christ
also, who offers thee Life in one Word. But thou mayst say.
What is it? Itis the Word of Truth, the incorruptible Word,
which regenerates mankind, and leads him again to Truth ; the
spur that pricketh on to salvation, who expelleth destruction,
chaseth away death, and hath built a temple in mankind, that
it may place God in man." — Clem. Alex, in Admon. ad Gent.
I know not any of the ancients that was raore profoundly read
in the doctrines of the Gentiles, than this Cleraens Alexan
drinus : and who, to prove the verity of the christian religion
against thera, doth frequently cite and insert the writings of
the more venerable of them, and with the very books of their
admired ancestors accurately argue the unreasonablehess of
their opposition to Christianity, the very top of virtue, and per
fection of goodness; as did Christ, to prove himself the true
Messiah, urge the scriptures to those (pretended great) be
lievers in them, as an aggravation of their incredulity.
III. Tertullian, (who lived anno 195,) than whom there was
not any more sharp against the dissolute Gentiles of his time,
as his raost quaint Apology for the Christians, and in it his severe
charge against their enemies, doth particularly show, thinks it
tobe neither heresy, nor heathenism, as it is commonly un
derstood, to believe and assert, " that a life according to the
holy guidings of the Universal Light in the conscience, is a
kind of natural Christianity, or, to he naturally a christian."
And though in his Apology he stabs with the sharpest points
of wit, reason, and truth, the cause of degenerate philosophy,
or those that were undeservedly called philosophers, yet belays
it still on the side of their great apostacy from that noble prin-

168
ciple, which worthily renowned their predecessors ; the being
of whose stock, and assuming whose titles without their virtue
they vainly esteemed warrant enough for their pretensions to
real science ; not unlike the pharisees among the Jews, as bath
already been observed.
IV. Oeiqen, (lived about anno 203,) who I may say was
twice a christian ; first, by education, and next, by choice ; a
strong defender of Christianity, as his notable books against
Celsus and others do abundantly witness. Treating of that
Divine light, with which God has illuminated mankind, as his
universal endowment, calls it, " an immutable law, which, with
the knowledge of good and evil, is engraven upon the heart,
and grafted into the soul of man." ,
V. Lactantius, (who lived about anno 315,) scholar to Arno-
bius, who wrote smartly against the apostate Gentiles, esteem
ed a good and acute man, thus delivers hiraself about the matter
in hand : "The law of God," saith he, " is made knriwn to us,
whose light, like the stars to the mariner in the night season,
clearly discovers to us the path of vvisdom. That law is pure
and unspotted reason, (not inconsonant with, nor unintelligible
by nature,) diffused through all the world; in itself unchange
able and eternal, which, that it raay deter raan from vice, doth
faithfully by its injunctions and prohibitions declare to man his
duty." — Lib. de Ira. cap. 2. Again : " The way to ascend up to
the house of truth, is to behold within us, that there is one most
high God, who made and governs all things; that Christ is
God's ambassador and builder, sent unto men, and as they re
ceive him into their hearts, he buildeth a divine and imraortal
temple in them."
VI. But let us deliberately read what the so much admired
Athanasius, (who lived about anno 326,) says to the Gentiles,
who frequently cast out that (vulgar) objection to the christians,
which is now raade against us : " How know you that yours is
the right way ?"
" The way whereby to attain to the knowledge of God, is with
in us, which is proved frora Moses, who saith, « the word of God
is within thy heart ;' and from this saying of Christ, * the faith
and kingdom of God is within you.' If then," says Athanasius,
" the kingdora of God be within us, just so are we able to under
stand the word or voice of the Father." — Athanas. Cont. Gent.
Which solid, ancient, and great truth, could not but highly
aggravate the blame of such as were infidels to it, because it
was but the doctrine of their far famed philosophers, more clearly
and scripturally cxpres.sed, as it doth abundantly testify to us;
upon which ground it was, the christians believed and practised
their religion. Not tradition, howev.er holy, but sound internal
conviction and reveliltion ; from no words without, but tbe eter-

169
nal Word of God in the heart, the great discoverer of the will
and way of God to men. He that knows this Word, or Divine
Principle, to reign in his heart, knoweth the kingdom of God
come there, and his will done, even the sanctification of the
soul. VIL Chrysostom, (who lived about anno 380,) also is
not wanting to ascribe some honour to this holy light we eon-
tend for ; who not only confesseth the light mentioned in the
first of John, to be Christ, the Word-God, who lighteth all man
kind coming into the world, but also avers it to be ofa saving
nature unto all, who believe in it and follow it. Wherefore,
saith he, •• let none blame the light that they are not saved, but
their own rebellion, who refuse to be saved by it." This he very
solemnly calls, " a teacher or instructor, dwelling in raan's na
ture, or that no man is without a teacher to instruct, inspire,
help, and assist him in the way that leads to eternal life."
I will c()nclude t!ie,se christian testimonies with a passage of
Augustine, not unsuitable Jo the business in hand.
VUI. Augustine, (who lived ahout anno 393,) in his dis
course on John, has this very notable passage, viz. " That God
is properly king of minds, or souls, because when he is received
in, he governeth by his Divine Power and Spirit in the heart;
therefore is not his kingdom after the raanner of this world, but
within :" and much to this purpose.
Again he distinguisheth upon the Word reason : " There is a
superior and inferior reason," saith he, " the inferior is a mere
rational creature, or that understanding which distinguisheth a
man frora a beast ; but the superior reason is a light, or as it
were, a power in raankind, dictating, revealing, and enjoining
divine, eternal, and entirely good things. As for example,
when it shall say, this is sin, thou oughtest not to coramit, but
avoid it : why ? because it offends God."
Thus far of primitive christian divinity, from about 132 years
after Christ, to about 400 years after Christ, by way of con
firmation of that part ofthe Gentile divinity, which raight with
least credit be embraced. For to cite never so raany priraitive
christian authors to prove a God, holy life, and the immortality
ofthe soul, the other points of Gentile divinity, would look like
labotir in vain ; since none that believes them to have been chris
tian, ought to doubt of their holding such general truths. Butthe
wonder is, to quote them in the language ofthe so rauch yet so
undeservedly decried and abused Quakers, viz. that not only
the best Gentiles, but raost approved christians, of the primitive
tiraes, confess to a Divine Light, Principle, Word, or Spirit in
man, whose inspiration gives infallible understanding, and as
man is guided by it he shall be recovered out of that dirt and
mire sin hath plunged him in, and it will free him from the
Y

170
snares of pleasures, enlighten his eyes, inspire his soul, awd
lead hira gently by the hand in the way of eternal righteous
ness ; whose reward from God will be imuiortal and eternal life.

CHAPTER X»
The third part of Gentile divinity, viK. that they were men (f vir
tuous lives, and taught the indispensibleness thereof to life eter
nal. Proved by numerous instances.
It may now be time that I despatch the other two parts ofthe
Gentile divinity, which I shall endeavour With all convenient
brevity. There are many instances of their pious doctrine, and singu
lar examples of their virtue. I will instance in a tew, to con
vince, if I can, such as scarcely believe any good of them, (and
the rather, I fear, that they may charge the bad upon the light,)
that their doctrines and practice with respect to good living,
were, and are, very comraendable, and approved of all good
christians. » I. PiTTACus MiTiiiBN^us, (who Hvcd about the year of the
world, 3313. Before Christ about 630 years, which is 2330
years since,) one of the seven wise raen of Greece, as they were
called ; his apophthegras were these.
*« What thou takest ill in thy neighbour do not thyself. Re
proach not the unhappy ; for the hand of God is on them.
Restore wliat is committed to thy trust. Bear with thy neigh
bour. Love thy neighbour. Reproach not thy friend, though
he recede from thee a little. Acquire honesty ; seek obsequious
ness J love discipline, temperance, prudence, truth, faith, expe
rience, dexterity, society, diligence, economy, and piety."
Slob. 28.
II. Chilon, another of them, (who lived at the same time,)
was sojust in all his actions, that in his old age he professed "he
never had done any thing contrary tothe conscience of an upright
man. only that of one thing he was doubtful. Having given sen
tence against his friend, according to law, he advised his friend to
appeal from him,(hisjudge,)soto preserve both his friend and the
law." Agellius relates it thus : " When his life drew towards
an end, ready to be seized by death, he spoke thus to his friends
* " Thou therefore which teachest another, teachest thou not thyself." Rom.
ii. 21. — "Love thy neighbour as thyself, I am the Lord." Levit. xix. 18 
'_' Finally brethren, whatsoever thiilgs are true, whatsoever things are honest,
just, pure, lovely, and of good report, think on these things." Phil. iv. 8.

171
about him : < My words and actions in this long term of years
have been almost all such as I need not repent of, which per
haps you also know. Truly, even at this time I am certain I
never committed any thing, the remembrance whereof begets
any trouble in me, unless this one thing only, which whether it
were done amiss or not I am uncertain. I sat with two others,
as judge upon the life of my friend. The law was such, as the
person must of necessity be condemned, so that either my friend
must lose his life, or some deceit be used towards the law. Re
volving raany things in ray mind, for relief of a condition so des
perate, I conceived that which I put in practice to be of all other
the raost easy to be borne, silently I conderaned hira, and per
suaded those others who judged,_to absolvehim. Thus 1 pre
served, in so great a business, ihe duty both of a judge and
friend. But from the act I receive this * trouble, that I fear it
is not free from perfidiousness and .guilt; in the same business,
at the same time, and in a publie affair, to persuade others con
trary to what was in my own judgment best." Doubtless a man
of light, sight, and conscience.
Of his Apophthegms, or sayings, these few are delivered
to us by Laertius. " He said, f providence of future things,
collected by reason, is the virtue of a man." Being demanded,
*< wherein the learned differ from the unlearned?" He answer
ed, "in a good hope." When asked, "what is hard?" he said,
"to conceal secrets, to dispose of leisure well, and be able to
bear an injury." Therefore said Chilon, to his brother, " I
can bear iiyuries, thou canst not."
III. The precepts of the seven Sophists of Greece, in gene
ral : Thales, Solon, Periander, Cleobulus^ Chilon, Bias, and
Pittacus, (called seven wise men,) collected by Sosiades, who
flourished above two thousand years ago.
^ " Follow God, obey the law, worship God, reverence thy pa
rents, suffer for justice, know thyself, consider mortal things,
respect hospitality, command thyself, honour providence, use
not swearing, speak well of that which is good, disparage none,
praise virtue, do what is just, abstain from < vil, instruct thy
children, fear deceit, be a lover of wisdom, judge according to
equity, curb thy tongue, examine without corruption, do that
whereof thou shalt not repent, when tliou hast sinned, be peni-
* " The Gentiles who had not a law, became a law unto themselves, doing
the things contained in the law , their consciences bearing witness, and their
thoughts the mean while accusing or excusing*" Rom. ii. 14, 15.
f " To depart from evil is a good understanding." Job xxviii. 28.—" And the
hypocrite's hope shall perish." Job viii. 13. — " Why do you not rather take
wrong." 1 Cor. vi. 7.
i Reader, these weighty sayings are very scripture itself, and that as well of
the new, as old testament, (so called,) especially where Christ saith, swear not
at all, though spoke about seven hundred years before he came into the world.

172
tent, confine thine eye, perfect quickly, pursue what is profita
ble, be in childhood raodest, in youth temperate, in manhood
just, and in old age prudent, that thou mayst die untroubled."
'Stob. ^8.
Thus far tho wise men, which were therefore so called be
cause of their extraordinary virtue, and truly deserved tbe
name of christian and virtuous, more abundantly than they
who bear it now.
IV. Pythagoras very truly tells us, " The discourse of that
philosopher is vain, by which no passion of a man is healed."
Stob. 22  And indeed to what serves their preaching, and
hearing, and sacraraents, that are neither cured nor curing.
" AU which is determined to be done, should aim at and
tend to the acknowledgraent of the B thy. "^Jamblich.
" Endeavour not to conceal thy faults with words, but to
amend them by reproof."
*" This is the principle," saith Pythagoras, " andthe whole
life of men consists in this, that they follow God; and this is
the ground of right philosophy."
" I Purity is acquired by expiations, and by refraining from
murtler, and adultery, and all pollution."
" We ought either to be silent, or to speak things that are
better than silence."
" Temper is the strength of the soul : ^ for it is the light of
the soul, clear from passion."
" It is better to die, than to cloud the soul by intemperance
or passicm."
§ Pythagoras returns not reproaches for reproaches. —
Though sorae professor? of Christianity reproach when they are
not reproached. Behold the difference betwixt a sober hea
then and such scolding christians, but therefore no true chris
tians. > '
V. Anaxagoras held, " that conteraplation of God was the.
end of life, and that liberty of mind, which proceeds from such
heavenly raeditation." — Laert.
To one who blamed him for neglecting his country : " Wrong
me not," said he, " my greatest care is ray country" — pointing
to heaven.
Suidas saith, "thathe was cast into prison by the Athe
nians, for introducing a new ojiinion concerning God, and
banished the city, though Pericles undertook to plead his

* Let us hear the conclusion of the whole matter : " Feav God, and keep his
commandments ; for this is the whole duty of man." Eccles. xii. 13.
t " Pure religion and undefiled is, to keep himself unspotted from the
world." Jam. i. 27.
•t In this sense I fear, we may say, that some have no light in them.
§ " Who when he was reviled, reviled not .again." 1 Pet. ii. 23.

173
Josephus saith, "that the Athenians believing the sun to
be God, which he affirmed to be without sense and knowledge,
he was by the votes of a few of them condemned to death."
However, thus they wrote upon his grave, as Englished bv
T. Stanley :
" Here lies, who through the truest paths did pass
To the world celestial, Anaxagoras."
Which was an high testimony to his good life, and their be
lief of his attaining immortality.
VI. Socrates tells us : • " Right philosophy is the way to
true happiness; the offices whereof are two, to contemplate
God, and to abstract the soul from corporeal sense." — Plat.
Phed. " fTo do good is the best course of life." — Xen. Mem. 3.
p, 780.
" Virtue is the beauty, vice the deforraity of the soul." —
Clem. Alex. Strom, I. 5.
" Nobility is a good temper of soul and body." — Stob. 218.
" The best way of worshipping God is, to do what he com
mands.'' — Xen. Mem, 4. p. 803. An hard saying to professors
of Christianity, but a great truth.
^ " Our prayers sbonld be for blessings in general ; for God
knows be.st what is good for us. God considers integrity, not
munificence." — Id. .Mem. 1. 722. 4. 804. This judgeth formal
christians, with their exterior worship.
" The office of a wise raan is, to discern what is good and
honest, and to shun that which is dishonest." — Id. Mem. 3.
§ " They who know what they ought to do, and do it not, are
not wise and teraperate, but fools and stupid.'' — Ibid,
LiBANius saith, " Of all things which man can call his,
Socrates considered the soul to be chief ; and that, || he only
is truly happy who purifieth that from vice." — Apolog.
He taught every where, " that a just man and an happy raan
were all one.'' — Clem. Al. Strom. 2. 417.
He said, " he wondered at those who carve iraages of stone,
that they take such care to raake stones reserable men, whilst
they neglect and suffer themselves to resemble stones." — Laert.
He raeant, they had stony hearts, as the prophet expresseth it.
* " The fear of the Lord is the beginning of wisdom.'' Psal. cxi. 10.
f "If any man will come after me, let him deny himself, and take up his cross,
and follow me." Luke ix. 23.
4: Reader, these sententious expressions to have every one of thema scrip
ture, would be tedious and superfluous j for they are almost word for word
scripture itself, as he who knoweth scripture may plainly see, /
§ " So saith Christ." Mat. vii.iJ5, 27.
II " The pure in heart shall see God." Mat. v. 8.

174
Being demanded, " who live without perturbation ?" he an
swered, *" They who are conscious to themselves of no evil
things."— )Sfo&. 40.
Being demanded, " whom he thought richest V he answered,
I" He who is contented with least ; for content is the riches of
nature." — Stob. 40.
Being demanded, " what continence is ?" he answered, « Go
vernment of corporal pleasures." — Stob. 84.
" Good raen raust let the world see, that their manners are
raore firm than an oath." — Stob. 114. This saying shows a state
of integrity above swearing, that Socrates had a sight of, and
preferred before swearing, as I may again observe. But to
proceed, let us hear the charge of his enemies, and his defence.
VII. " Melitus, son of Melitus, a Pythian, accused Socrates,
son of Sophroniscus, an Alopeeian : < Socrates violateth the law,
not believing the deities which this city believeth ; but introdu
cing another God. He violates the law likewise in corrupting
youth : the punishment death.' "
The charge is the same to this day. Good men are made
offenders for a word, and darkness called light, and light dark
ness. Soon after, Anytus, who caused that bill to be preferred by
Melitus, in that Socrates industriously assayed his overthrow,
and the rest of his comical associates, (for they were comedians,)
sent privately to him, desiring him to forbear the mention of his
trade, and assuring him that he would thereupon withdraw his
action. But Socrates returned hira answer : |" That he would
never forbear speaking truth as long as lived ; that he would
always use the same speeches concerning him ; that this accu
sation was not of force enough, to make him refrain from speak
ing those things whieh he thought himself before obliged to
say." — (Liban, Ap, p. 644.) Again observe his resolution.
" It is likely, God in his love to me hath ordained, that I
should die in the most convenient age, and by the gentlest
means. For, if I die by sentence, I am allowed the benefit of
the most easy kind of death. I shall give my friends the least
trouble." Further : " If, when I give an account of my actions
towards God and men, the judges' think fit to condemn me, I
will rather choose to die than to beg of them a life worse than
death. "Yet that I die unjustly, it will not trouble me ; it is not a
reproach to rae, but to those who condemned me. 1 am much
satisfied with the exaraple of Palamedes, who suffered deatli in
* " The fruit ofthe Spirit is peace." Gal. v. 22.
t " But godliness, with content is great gain." 1 Tim. vi. 6.
i Nothing they could do was able to draw him out of his endeavours to
detect tlie loose comedians, that sought therefore his ruin.

175
the like manner. He is much more commended than Ulysses
the procurer of his death. I know, both future and past times
will witness I never hurt nor injured any, but on the contrary
have advantaged all that have conversed with rae to my utmost
ability, communicating what good I could gratis, and not for
gain. " I think it most unbeseeming a philosopher to sell his advice,
and extremely contrary to my practice. For ever since by
God's command, I first entered into *philosophy, I was never
known to take any thing, but keep my exercises in public, for
every one to hear that will. 1 neither lock the door when I
teach, nor go abroad to the multitude, and exact money of the
hearers :" as some heretofore have done, and some in our times
yet do.
Did not Socrates, then, excel the priests of our day ? I mean
as well some creeping non-conformists, as any other who make
a trade of it, and indeed it is tbeir best. The righteousness of
this Gentile condemns tiieir mercenary practice, who pretend
to be christian ministers; and gives proof of an higher state,
than that to which they have yet attained.
VIII. Antisthenes, institutor of the Cynics, as they were
called, and scholar to Socrates, taught, f" That virtue was the
truest nobility, that piety was alone needful to lasting happi
ness — that true virtue stood not in saying, but doing that which
was good. Not in much learning, or many words, but upright
actions. In short, that tbe principle of virtue is sufficient to
what wisdom is needful, and that all other things ought to have
reference thereto. ^That piety is the best armour, and vir
tuous persons are always friends. That virtue is an armour,
none can either pierce, or take from good men. He prefers a
just raan before his neighbour, and gives women's souls the
same privilege to virtue, with men's. He accounted pleasures
one of the greafest mischiefs in the world ; and being asked,
what learning was best? he answered, that which unlearns
men evil ; for those, saith he, who would live for ever,$ must
have a care that their lives be holy and just in this world." —
Laeri. ^ Suid in vit. Antisth, — Stob.
* The word philosophy hath been otherwise appropriated since those days,
as many other words have been ; for it then signified a love of wisdom given by
Pythagoras, which wisdom was the way of holy living, not vain and untoward
contests about impracticable things.
f "Ye are an holy nation, a royal priesthood." 1 Pet. ii. 9.— « And hath
made us kings, and priesU," &c. Rev. i. 6.—" Blessed are they who hear the
Word of God, and keep it." Luke xi. xxviii — « Where is tiie wise ? where isi
the scnbe ? where is the ^sputer of this world ?" 1 Cor. i. 20.
+ " Put on the breast-plate of righteousness." Eph. vi. 14.
§ "The just shall five by faith. « H»b. ii. 4.—" Without holiness no man
shall see the Lord." Heb.xii. J4.

176
IX. From Diogenes, his constant scholar and friend, take
this one very true and notable saying. Of spiritual exereitatiou
Laertius makes him speak to this purpose, in his account of his
doctrine : * " That where men's souls are deeply and fre
quently employed in that spiritual retirement, and waiting
for Divine strength, and are often exercised in raeditations
upon the eternal mind, holy revelations or illuminations will
occur, w}iich enlighten the soul, and enable it the better to live
and act virtuously."
X. Nay, so greatly were the piety and wisdom of Xenocratcs
reverenced at Athens, about four hundred years before, " swear
not at all," was spoken by our Lord Jesus, that the judges of
that place would not offer to put Xenocratcs upon his oath in
an high raatter of evidence, in ease he would have sworn ; be
cause they thought it an affront to his integrity, that his bare
word should not be preferred before all the oaths of other raen.
" Dispensing," says Valerius Maximus, " with that to him,,
they would not have excused in one another." Which is no
small proof, that the light among the heathens, impeached
oaths in evidence of man's imperfection, as being but only sup
plemental or in the place of remedies, against want of honesty,
and obviously esteeraed it an higher and more noble state, to
arrive at the integrity which needs not the extraordinary and
affrighting obligation of an oath, where mere fear of the curso
entailed upon perjury, and not an innate faithfulness, most cnm
monly extorts true evidence. Which is a sufficient answer to
this question : " How, and by what light we could have aimed
at that perfection, or have known that doctrine, had not the
scriptures been ?" — Valer, Max. ii. 10. — Cic. pro. Bal. Laert.
XI. " The chief good therefore," said Zeno, f" is to square
our lives according to the knowledge given us from the Eternal
Being, when the soul, entering into the path of virtue, walketh
by the steps and guidance of right reason, and followeth God."
Cic. de Fin,\\\. Which brings to my remembrance these Stoical
maxims delivered by Laertius, Cicero, Quintilian, &c. and
collected by T. S. for us, charged upon Zeno, and his disciples :
sorae of which I had formerly an occasion to mention in another
discourse. They are these.
ij; " A wise man is void of passion. A wise man is sincere. A
wise man is divine ; for he hath God with himself. But a wick
ed man is an atheist. The wicked are contrary to the good :
? " They that wait upon the Lord shall renew their strength." Isa. xl. ol 
" The secret ofthe Lord is with them that fear him." Psid. xxv. 14.
t Rom. ii. 14, 15.
if " The fear of the Lord is the beginning of wisdom." Psalm cxi. 10.— "The
rulers take counsel together against the Lord. " Psal. ii. 2.—" The wisdom which
is from above, is first pure, then peaceable." Jam. iii. 1".

177
God, he is good, so against God. A wise raan is religious, he is
hurable. He only is a priest. He only is a prophet. He loves
and honours his parents. A wise man only is free. A wise man
is void of sin." — Laert. Ibid. Stob. Laert, Stob, Laert.
Upon which I query, whether this amounts not to as much as
what the scriptures teach, and these here inserted tell yoii j
that " the fear ofthe Lord is the beginning of wisdom, and to
depart frora iniquity a good understanding ?"
But farther, to the same purpose. * " A wise raan is innocent.
A wise man is free ; wicked men are slaves.'' Again, " A wise
man is only perfect, for he wanteth no virtue, a wicked man
is iraperfect, for he hath no virtue." — Idem. Cic. Parad. Stob,
Whereby it is evident that the wisdom they meant was virtue,
in opposition to vice which they esteeraed folly, as doth the
scripture frequently. As much as to say, those who are thus
good are only wise.
Again : " A wise man never lieth. A wise man is peaceable,
meek, modest, diligent, virtuous, constant, and only is incitable
to virtue. Fools are not." — Idem.
Where it is obvious, that by fools they meant wicked and in-
docible people, who are stiff-necked, rebelling against God, not
delighting to retain God in their knowledge.
XII. Pi.iTO thus : f " To be like God is to be holy, just, and
wise, which is the end of man's being born, and should be of
his studying philosophy ; that virtue and honesty are all one:"
as saith Cleraens Alexandrinus out of him. — Theatr. cap. 3. 10.
This, reader, was the doctrine, this the study, and, which is
bestofall, this was the practice of raany ofthe virtuous heathens,
who becarae a law unto themselves, bounding their appetites,
whether corporal or raental, within the approved liraits of an
invvard holy guide, like careful raariners, steering the course of
their lives by the direction of that heavenly star, which in the
Gentile night arose in their consciences to guide them unto a
blessed imraortality, which shall be the last point of their divi
nity, and then we close this discourse with respect to them.
• Psal. oxi. 9, 10.
t " Be ye holy, for I the Lord your God am holy."— Levit. xi. 44, 45.

Z

178
CHAPTER XI.
That the last point of Gentile divinity, to wit, immortality and
eternal rewards, is also very clearly and positively held forth by
the ancient heathens. Six testimonies from them, to prove it.
Socrates' great faith in particular; and the lofty strain ofthe
Pythagoreans.
That the Gentiles believed there was an imraortality, and
that all men should hereafter be accountable for the deeds done
in the body, (a point, butobscurely laid down among the Jews
theraselves,) be pleased to take these few ensuing authorities, as
a proof of what is asserted. „ , , .
I. Pythagoras and the Pythagoreans, that they all held
the iraraortality of the soul, consider his and their doctrine in
the point.
First, he said, " that the soul is iramortal."
Next, * " that the soul is incorruptible, it never dieth ; for
when it goes out of the body it goes into the other world, the
pure to God, the impure boUnd by furies in indissoluble chains."
Plut. Plat. 4, 7.
Here immortality and rewards are asserted.
I " But when a man who hath lived justly dieth, his soul
ascendeth to the pure sether (or heaven) and lives in the happy
sevum (or everlasting age) with the blessed." — Stob. Phys. Plat.
Phed. II. Heraciitus. " If my body be oVer pressed, it must
descend to the destined place : nevertheless, my soul shall not
descend, but being a thing immortal, shall fly up on high to
heaven."— .5d. Amph.
III. EuRiPiUBS, a grave tragedian, whose works was to undo
what wanton comedians had done to undo the people, speaks
thiis : :|; " Who knoweth whether to die be not to live, and to
live to die." — Clem. Alex. Strom. I. 3.
Surely he said so not of any distrust of immortality, but in
belief of it and that reward that would attend good men.
IV. Socrates. §" The body being compounded, is dissol
ved by death. The soul being simple, passeth into anothei- life,
incapable of corruption." — Plat. Phed.
II " The souls of the ^ood after death are in an happy estate,
united to God in a blessed inaccessible place : the bad in conve
nient places suffer condign punishment." — Idem.
This puts the case of the sufficiency ofthe light to discover
immortality to the very heathen, out of all doubt, and not only
• Rev. XX. 12, 13, 14. Chap. xxi. 7, 8. ¦|-2Cor. v. 8. :t2Cor. v. 8.
Philip, i. 21 . § Eccles. xU. 7.
II " The sheep on the right hand, and the goats on the left," Mat. xxv. 31,
32, J3.

179
so, but rewards too ; since wc havejthem here believing, the
righteous shall be saved, and the wicked damned. This made
Socrates so cheerful at his death, something of which I think fit
to insert.
*" Truly," says he, " did I not believe I should goto the just
God, and to men better than any living, I were inexcusable for
contemning death. But I am sure to go to God, a very good mas
ter, and hope to meet with good men, and ara of good courage,
hoping that soraething of man subsists after death, and that it
is then much better with the guod than with the bad."
When he had made an end of speaking, Crito, one of his
followers, asked him, what directions he would leave concerning
his sons, and other affairs ; and if they could do any thing that
might be acceptable to him ? " I desire no more," saith he,
" than what 1 have often told you. If you take cave of yourselves,
whatsoever you do will be acceptable to mc and raine, though
you promise nothing. If you neglect yourselves and virtue, you
can do nothing acceptable to us, though you promise never so
much." " That," answered Crito, " we shall observe, biit how
wilt thou be buried?" "As you think good," said he, "if you
can catch rae, and that I give you not the slip." " Then with a
smile applying hiraself unto us, ' I cannot persuade Crito,' saith
he, ' that I am any thing more than the carcass you will anon
behold, and therefore he takes this care for my interment. It
seems, that wbat even now I told him, that as soon as I have
taken the poison I shall go to the joys of the blessed, hath been
to little purpose. He was my bail, bound to the judges for ray
appearance, you must now be sureties to him, that I am depart
ed. Let him not say, that Socrates is carried to the grave, or
laid under ground ; for know, dear Crito, such a mistake were a
wrong to my soul. Be not dejected ; tell the world, my body
only is buried, fand tbat after what manner thou pleasest. Yet,'
saith Socrates, » I may pray to God, and will, that my passage
hence raay be happy, which I beseech hira to grant.'" And in
the sarae instant drank it off easily without any disturbance.
" This," saith Plato, " was the end of the best, the wisest,
and most just of men." A story, which Cicero professes he
never read without tears.
This ends Socrates upon the present subject ; and happy
man was he to make so happy an end, as to die for the only
true God, He had great reason to believe, raaugre the envious
uncharitableness of some, that he would reward him, when it
shall be said to many bawling pretended christians: " Depart
from me ; I know you not ;" " for as men sow, so shall Uiey
reap" in the day of God.
* 1 Cor. XV. 28, 29, 30, 31.
f Observe Socrates' distinction betwixt being dead and departed.

183
I need not fo tell the world, that Plato and other heathens
have written accurately upon that subject, when it is so noto
rious. Wherefore to close up my testimonies upon this head,
and whole discourse of Gentile divinity, I will present the
reader with two short passages, the one from Virgil, the other
of the Pythagoreans, thus translated to my hand, only a little
varied, by an ingenious author.
V. Donee longa dies perfecto temporis orbe
Concretam exemit labem, purumque reliquit
.ffithereum sensum, atque aurai simplicis ignem.
Virg. .Mneid. Ub. 6. v. 7iS.
In English thus :
'Till that long day at last be come about
That wasted has all filth and foul desire.
And leaves the soul celestial throughout.
Bathing her senses in pure hquid fire.
To which agrees that golden distich of the Pythagoreans, as
it hath been called  Pythag, Aur. Carm.
VI. ''H» ^' a!ro/£ii^»5 "Siafia ei ii9-ef Ixlu^efoi sAS-jis,
To this purpose :
Who after death once reach the heavenly plain.
Become like God, and never die again.
The Greek has it, as iramortal Gods. Which Hierocles in
terprets thus : " Herein shall good raen resemble the deity,
that they shall be immortal, like God himself."
Thus, reader, have I given thee a very true account of the
Gentile divinity, what was tbe faith, what the practice, and
what the hope of many Gentiles through this light within, each
of u hora had numerous followers.
Observe, they began where Jews and christians began, that
is, with God ; and they end with what they eonfe,ss to be theirs,
namely, a state of immortality, in which every one is rewarded
according to their works. Only they are thus far to be com
mended before either of them, if we consider many of our
times, that they were more certain, plain, and true in their
acknowledgment of a Divine Light, Law or Principle in man,
which being obeyed, su])plird thera with daily wisdom and
strength, and finally led them to God. And also were more juist
to their faith, by a life excelling the most of thera in virtue and
self-denial. And certainly in that great and terrible day, when
God will judge the secrets of raen by Jesus Christ, according to
Paul's gosprl. such pious Gentiles, who knowing God, glorified
hira :is God, and conscientiously did the things contained in his
Law, will be finally acquitted and rewarded.

181
CHAPTER XII.
That the heathens had a sight qf the coming of Christ. That, and
their refusing to swear, prove the sufficiency of the Light,
Over and above what I promised, being rather willing to err
on that hand, if yet it be erring, 1 shall briefly observe two
things greatly importing our defence of the Light, and the satis-
factiim of our adversaries, if it be true that tbey seek to be
satisfied. 1, That the testimony of Socrates and Xenocratcs about
swearing, sufficiently prove to us, that by the light they had
they saw a state above swearing, or a righteousness excelling
that of the legal Jews, which manifestly corresponds with what
Christ said, who, above four hundred years after them, taught,
as wbat properly became the evangelical righteousness, " swear
not at all."
2. That though their light did not tell them the express
names Christ should be called by, yet they foresaw and pro
phesied of his coming, and how he should come of a virgin, and
both what he was, and the work he carae to do, which the
naraes given ofthe Holy Ghost did plainly import. Neither is
it the mere knowing of so many letters, syllables, or words that
gives the true knowledge, or salvation, but the experiencing him
to be that which he is, and wherefore he is so denominated. For
to that end came he into the world. Christ signifies anointed,
eminently with respect to that peculiar manifestation. Jesus a
Saviour, for he should save his people from their sins. Em
manuel, whieh is to say, God with us, &c. That in this sense
he was prophetically held forth by the Gentiles, through that
measure of light they had, hear Plato and Virgil.
MarciIj. Ficinus, who wrote the life of Plato, that great
Gentile, tells us among many other things, that, "being very
seriously asked by some that visited him, as the last thing they
had a mind to be informed about, * How long men should attend
to his writings ?' (of which he seeraed so chary, living and
dying in the belief of what he recommended to the world,) he
solemnly answered, 'Until that more Holy and Divine Person
shall appear to visit the world, whom all raen ought to follow.'"
At once, both believing such an one to appear, and then for
bidding all to prefer that lesser discovery be had given the
world, through the iraproveraent of his talent of light, before
that greater raanifestation which that Divine Person would
bring with him into the world. As if he had said, mine may
help you with respect to that knowledge which is your duty in
this generation, and so point at him that afterwards shall come;
but I am not he, neither do I believe this the most excellent

182

discovery that can be made. But as the lesser light may lead
to the greater, and is at last swallowed up of it; so can I only
point at him, and when he is corae, all I have done raust yield
to him. For I declare that all ought to follow him ; because, in
following hira, they will obtain eternal blessedness.
Let us now see what Virgil will add to this matter, as trans
lated in Eusebius. — See Const. Orat. in Eus. Virg. Bucol. Eclog. 4.
Sicelides Musx paulo majora canamus.
Ye muses, with a lofty wing.
Let us of higher matters sing.
And what be they ?
ultima Cumaei venit jam carminis setas.
Who lives this age, will clearly see,
Cumxa's verse accomplished be-
This Cumsea, so called of her eity, was a Sybil, who lived
about six hundred years before Christ, and prophesied of him.
Virgil wrote these verses about forty years before Christ was
born. I query if the Jews themselves had so positive a sense
of the Messiah's coming. But to proceed :
Sfagnus ab integro seclorum nascitur ordo :
Jam redit & virgo, redeunt Saturnia regna.
Jam nova progenies Oslo demittitur alto.
Th' integrity of times shall now renew again,
A Vir^ also shall bring back old Saturn's reign.
Now is from heaven high
Descended a new progeny.*
This is a direct prophecy of the marvellous conception, that
he should be born ofa virgin, and the good that would redound
to the world thereby, as he farther addeth:
Tu modo nascenti Puero, quo ferrea primum
Desinet, ac toto surget gens aurea mundo.
Casta fave Lucina 
Hoc duce, si qua manent sceleris vestigia nostri,
Irrita perpetua solvent formidine terras.
The birth of that most happy child, by whom
The iron age shall end, and golden come,
Chaste Lucina favour 
He shall the power of wickedness destroy.
And free the world from fear and all annoy.f

Yet again: Ipsse Ubei
• Isa. vii. ver. 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 2S.-lsa. u. 2.3, 4, 5.
t Chap. II. & X.— 1 John lu. 5. 6.

Ipss lacte domum referent distenta cupellac
Ubera : necmagnos raetuent armenta leones.

183

The goats shall bring their udders milk-filled home.
And the gentle flocks great lions shall not shun.*

Yet farther :
Ipsa tibi blandos fundent cunabula flores,
Occidet & serpens, & fallax herba veneni
Occidet : Assyrium vulgo nascetur amomum.
Thy cradle fairest flowers shall send forth still.
Which shall have power, the poisonous herbs to kill,
Thl(feerpent he shall to destruction bring,
Asi{^rian amomum shall each where spring, f
Hinc ubi jam firmata virum te fecerit .etas.
When thou shalt attain at length
To years of manhood and firm strength.
Now let any tell me, if this be not a most pathetical account
jof the virtue and power of Christ, and the very end of his
coming into the world, as by a comparison of it with the scrip
tures will plainly appear.:}:
Et durx quercus sudabunt roscida mella.
From the hard oak there shall
Sweet honey sweat ibrth and fall. ,
To conclude :
Cedet & ipse mari vector ; nee nautica pinus
Mutabit merces : omnis feret omnia tellus.
Non rastros patietur humus, non vinea falcem.
Nee varies discet mentiri lana colores.
Sponte sua sandyx pascentes vestiet agnos.
O mihi tam longe maneat pars ultima vitx,
Spiritus & quantum sat erit, tua dicere facta !
The sea shall then he quiet, no ship shall range
Abroad, her wares with others to exchange.
Then ev'ry land shall ev'ry thing produce.
And then to plow the earth they shall not use.
"Vines by the hook shall not be rectified.
Nor wool with divers coloure shall be dyed :
Fair fleeces, voluntary, shall.proceed.
And clothe the lambs, while they do gently feed.
Oh might my days be lengthened, so that I
Might sing of thy great deeds before I die.§
» Thus, to say no raore, though much more might be said of this
kind, have heathens, by the light we have been hitherto de-
• Isai. xi. 6, 7, 8, 9, 10, 11. ' t Jer ii. 3.
+ Psal. ii.— Psal. xiv.— Isa. ix. 6, 7.— Chap. xi. 1, 3, 3, to 9.
§ Isai. Ix. 1, 2, 3, to the end.— Chap. Ixi. 1, 2, 3 — Matt. i. 31, to the end.—
Luk. ii. 10 to 33 — 1 John iii. 5, 8.

184
fending, not only foretold Christ's appearance, but the very
work for which he eame, and for which he received those
peculiar naraes of Christ, Jesus, Emmanuel, the Restorer of
breaches. Redeemer, Saviour, &c. So that I hope our adver
saries will either disprove these writings, or confess that the
light God gave to the Gentiles, they obeying it, was sufficient,
and that by it they had some of them a sight of Christ, with
respect to the great perforraance for which he was so named.
I have omitted any mention of those Sybils so nuicb regarded
by Justin Martyr, Tertullian, Cleraens Alexanli-inus, and
abundance of the ancients, for David Blondell's sake, an accu
rate Frenchman, who endeavours to prove the bonks that go
under their name to be spurious ; written since Christ, by some
affected to Christianity, to promote it with tbe Gentiles, and
therefore not genuine prophecies of his coming. Though he
grants, " Sybils there were of old, and excellent things they
wrote, but that they were burnt in the capitol of Rome, several
hundred years before Christ carae in the flesh, and scattered
remnants only extant." Yet araong thera enough will be afforded,
as Virgil from the Cumaean already mentioned, by which to
prove the great foresight some of the Gentiles had of Christ's
being conceived by the Holy Ghost, born of a virgin, and finally,
coming in the fle„h fop»the salvation of the world. And which
is more than any before Virgil had done, the time when, namely,
within that age ; which was the reign of Augustus Cassar, in
the beginning of which Virgil wrote, aud about the end of which
Christ was born.

CHAPTER XIII.
It is granted that the Jew, and much more the christian, hath the
advantage of the Gentile. Fet that the Gentile had enough for
salvation.But. that I may provide against both ignorance and malice,
let none unworthily infer from hence, that I prefer the state of
Gentili.sm before the state of Christianity. No, nor yet that I
so much as intend to equal it to that of the Jews, to whom per
tained "the adoption, glory, covenant, and the giving of the
law, whose were the Fathers, and of whom Christ himself came
after the flesh, who is God (the only God) over all, blessed for
ever. Amen."
For this let all know, that far greater were the privileges
that both Jew and christian were blessed with, than those ofthe
ancient Gentiles. God gave the Jews what the Gentiles had,
but he was not pleased to endow the Gentiles with all that he

185
freely bestowed upon the Jews. Yet that he gave them what was
sufficient to godliness, is altogether as certain. For the differ
ence lay nol in the root of the matter, but only in some extra
ordinary helps, and several visible services, figurative of, and
that pointed at a further glory.
The Word nigh in the heart, of which Moses testified, was
not only the privilege ol the Jew, but of the Gentile also. The
Spirit of God strove as well with the Gentile as the Jewish man ;
and God himself declared their" new inonns, solemn asserablies,
sabbaths," &c. to be " an abominatinn;" and bid thera " cleanse
themselves, and put away the evil of their doings, and that they
would raake them a new heart, and a new spirit." (Isa. i. 12,
13,14,15. Ezek. xviii. 31, 32.) Intimating, thai though lie did
attend their childhood with many helps, that were wanting to
other nations, yet he required fear, purity and righteou.sness, and
thai which was the, most essential thing. Which, becaus ¦ it was
required of the Gentiles as well as Jews, and that many Gen
tiles believed so, and lived nceordingly ; nnto which, declaring
they were inclined hy tbe same good Spirit, which Job sav s is
"in man," and that "inspiration of tho Almighty which gives
understanding," I cannot in justice? but conclude, they wanted
not the ground-work any more than the Jews. So that the sum
of what I have been urging is this: that though God was more
beneficent to the .Jew, especially to the christian, than the
Gentile ; and consequently that as the Jew had those assis
tances the Gentile bad not, so tbe christian dispensation is the
perfection of the Divine light, life, and immortality, more weak
ly seen both by Jew and Gentile. Yet also, that God did com
municate to the Gentiles, such a measure of his Divine light
and Spirit, a.s diligently adhered to, and faithfully followed,
was sufficient to their salvation from sin here, and consequently
from wrath to corae ; and that they theraselves did so believe,
teach, live, and die, in perfect hope and full assurance of eter
nal recorapense, in a state of imraortality.
And though I will not he so strict in my opinion ofthe best
Gentiles, as to deny there raight be some self raixtures from
teraper, education, or otherwise, yet I will also boldly affirm,
that as the light they had was sufficient in itself to their salva
tion, of which their life and doctrine are a notable demonstration,
so they had some of thcm a glimmering prospect and bold belief
of as high a state of purity, glory, and imraortality. as raan's
nature is well capable of attaining. Let thus rauch suffice,
whether some be pleased or not, in defence of the universality
and 'sufficiency of the light of Christ within, at least with
respect to the Gentiles' divinity, and a full answer to the cla
mours of our many adversaries, against the Light's sufficiency
to discover sin, and convert from it.
2. A

186
CHAPTER XIV.
A great objection stated and answered. The light both law and
gospel; not in the same discovery, but in itself. A way to recon
cile the seeming difference about it. The light still defended as
asserted.But because I am yet to expect doubters about this blessed
light, who rather strive to oppose it by their notions, than be
lieve it and obey it to their salvation ; I will suppose that some
may yet object ¦
Obj. " Certainly this light within can be, at most, but the law
in the conscienee, answering to the first covenant. For here is
scarce any mention made of Christ in this long discourse ; and
if this Light were Christ, as is affirmed by you Quakers, then
how comes it that he was not so called of olil by the Jews and
Greeks? and why typified to corae, whern he was corae before,
and whilst typified ? And further, in what sense can he be under
stood to bear our iniquities, and raen and women to be saved by
his blood, if this Light be the Saviour, Messiah, Christ, &c. as
you believe, and endeavour to maintain now in the world ?"
This objection, I suppose the reader will allow to be the most
weighty made against our principle, and that I have therein
dealt more fairly by our opposers than they usually deal with
us ; since I have here laid down the very strength of their objec
tion against the light we assert. To all which I shall answer in
the fear of God, and spirit of moderation.
The objection consists raainly of these four parts : The first,
relating to the light's being but the law, not the gospel. The
second, to the light's never being called Christ by Jews or
Greeks. The third, to Christ's being typified, and yet in being
at the sarae tirae. The fourth, to Christ's blood, the bearing our
sins, and which way this could be appropriated to the Light,
and not do injury to the holy manhood.
First then, I shall answer to that part ofthe objection which
concerns the light's being but, or no raore than the law.
I do thus far agree, to wit, that the light is the law ; but
that it is not therefore in any sense the gospel, I also deny ;
yet not in that respect wherein it is the law. For as in that state
it cannot justify, so it would be to say, it is the law, and it is
not the law, ad idem. I say then, that tbe light may be both
law and gospel, in reference to a two-fold manifestation.
«' Where there is no law there is no transgression." It might
as well have been said, (since they theraselves confess it to be
the law,) that where there is no light, there is no transgression;
and the rather, because the apostle says expressly, " What
ever is reproved," or sinful, " is made manifest by the light."

187
Eph. V. 13. Therefore, since all have transgressed, all have
light, and ever had.
In this state then, it is a law which justifies none ; all being
concluded under guilt, and children of wrath, for whoever is
in that which is reprovablc, is under condemnation from the law,
or the reproving act of this holy Light. But again, such as by
unfeigned repentance come to obey the light, they are herein
justified in a two-fold sense, (and 1 so speak for the sake of the
simple, beguiled by a wrong apprehension of the word :) First,
in that God acquits for his " name's sake," who is " merciful,
pardoning iniquity, transgression and sin," in all that repent
with unfeigned repentance. Secondly, in that be accepts upon the
renewal and continuance ofthe creature's humble and sincere
obedience. Neither are such properly come to the coraplete
sonship. They are but on their journey, they must give good
proof of their fidelity, diligence, and loyalty to God, as servants,
before they are received into that excellent state of sonship,
which never goes out ofthe Father's house for ever.
This is clearly distinguished, and weightily expressed by the
apostle Paul to the Galatians: "The heir," says he, " whilst un
der age, differs not from a servant, but is under tutors until the
time appointed of the Father. Even so we, when we were chil
dren, were in bondage under the eleraents of the world ; there
fore the Seed carae, that by faith in it, the adoption of sons
might be known." This is the perfection of the brightness of
the light, which is all along still the same in itself, though not
the same tothe creature. The outward sun is the cause of the
early dawnings, and is at that very time in itself the same glo
rious body of light, as when in the meridian. But if men, either
through natural weakness, or the many fogs and mists of tradi
tion, education, ignorance, or prejudice, suffer an eclipse, they
must not blame the light, but themselves. He that follows the
light in its holy discoveries, and walks in it, which was ever
the just man's path, shall meet with blessedness at the end of
his travels. But such as let the world of wickedness get be
tween it and them, are overtaken with night.
Abrahara saw, it is said, Christ's day. What day? The
dispensation of Sonship, as heir qf all tilings, the day of per
fect restUution ; which he could never have done, had he not had
light by which to have seen it. So several of those holy ancients
obtained a, degree above many, and arrived at a growth, yea,
the benefit and enjoyment of a dispensation that was not then
general, through the weakness of the age. Such really saw
beyond the offerings, types, figures, and shadows, to a state
more inward, spiritual, and substantial, by taking good heed to
the heavenly light in their con.seienees. And this, indeed,
was the end of all external administrations, to di'ive the crea-

188
ture inward, and point out to it some more hidden mystery,
that man's wandering from God had caused him to neglect ;
yet still was Christ, the Word-God, a saving light in that state.
And the light ofthe law was as a school master, that led such
as diligently obeyed it, to that more excellent discovery of the
same light which is now called the gospel, or glad-tidings; as
certainly it was, after so black and cold a season, as had long
overcast the heavens, to have the glorious Sun of Righteousness
appear in that blessed body, prepared and anointed for that purpose,
in a manner transcendent to all former manifestations of himself.
Thus it was that such as had lived up most faithfully to the
law of God, or light of that dispensation, gladly received Christ,
believed in him, became his followers, and the companion.s of
his cross and sufferings. So that he who was the light of the
law, is also the light of the gospel, though not in one and the
sarae raanifestation or degree of discovery. As the light is not
one in condemning and justifying, though it be one in itself; —
not the same in its lustre, in the degree and growth of little
children, young raen, and fathers, yet one pure, eternal, unal
terable light of life and righteousness in itself. If therefore it
doth the office of the law in any, to be sure such an one is yet
nnder a state of conderanation for evil, and he is not yet come
to know the fulfilling of the law, as becometh every follower of
Christ, yea, every one that would corae to Christ.
Christ indeed fulfils the law for us. But how ? The light in
us, as we are subject to it, and led by it, administers an holy
power, by which we are enabled to do that which is good and
acceptable in the sight of the Lord ; and so obeying the light,
we fulfil the law. Thus he works his works in us and for us.
And so far was Christ from disengaging his followers frora an
indispensible necessity of keeping the law, as outwardly en
graven on stones, that he set thera a far harder task, by how
much it is raore easy to refrain ourselves frora acting than
thinking. " Thou shalt not corarait adultery," saith the dispen-
.sation of Moses. " Whosoever looks on a woman, to lust after
ber, hath coraraitted adultery with her already in his heart,"
saith that more excellent dispensation of Christ. Certainly
then those men, who fancy themselves upon easy terms of being
excused from fulfilling the law. or perforraing good works, as a
condition to justification, must basely abuse themselves, and
dangerously hazard the well-beingof their own souls. In short,
lie was the true Light, who said, " He that looks upon a woman
to lust after her, has committed adultery with her already in
liis heart." Mat. v. 27, 28. — But so was he also that said of old
by Moses : '' Thou shalt not enminit adultery." Should we
therefore conclude two li,ghts, and not rather two several mani-

189
festalions, or gradual discoveries of the self-same eternal
liglit ?
To conclude. The law, as 1 may say, is the gospel begun,
and the gospel is the law finished. He that would be justified,
must first be condemned, and they who vvould be healed, must
first be wounded. The law is as the sword, the gospel as balra :
the One duty, the other love. And that which alone is needful
to attain to the highest discovery, is, to be huinbly subject, and
constantly obedient to the lowest appearance of it. The faithful
servant becomes a S(m by adoption. Wouldst thou know the
Word a reconciler, thou must first witness it an hammer, a sword,
afire, &c. The way to arrive at evangelical righteousness, is
first to perforra the righteousness of the law. Bv law 1 mean
not that of politic shadows and ceremonies, or tbe external order
or policy of the Jews ; but that moral and eternal law, vvhich
is said to have come hy Moses, (though but repeated and re
newed by hira,) and is accomplished by Christ. And there is
great hopes, that they who conscientiously keep the beginning,
will eomjiass the end. Such as have conquered evil doing, if
they be faithful to what they have received of God's light and
spirit, it will enable them against bad saying, till at last they
overcome evil thinking too; and witness that scripture fulfilled :
" Judgraent (the law) is brought forth into victory," (the
gospel.) " He that follows me, (the light of the world, tbat
enlightens all raen coming into the world,) shall not abide in
darkness, but shall have the light of life." John viii. 12, i. 9.
I make not this distinction of law and gospel, to distinguish in
kind, but degree, and for the sake of the weak accustomed to it.
And " if the Son make you free, then are you free indeed."
For as it is a condemner, it raay be called the light that brings
death, in that it slays, by the brightness of its coming into the
conscience, the transgressing nature. Like that expression,
*' the day of the Lord is a day of darkness," because of tbe
judgments and terrors of the Lord in the conscience for sin ;
but to the obedient, it is the " light of life ;" it brings peace
and consolation.
Thus is Christ, as the Wokd-God, and light of the world,
through every dispensation. One in Himself, though to mankind
he has variously appeared, not by different lights, but different
manifestations only of one and the same eternal light of life
and righteousness.

190
CHAPTER XV,
The second part of the objection, that Christ was not anciently
called the Light, answered. And the contrary proved from
scripture and reason.
To the second part of the objection, « If the light in every
man were Christ, how comes it that the Jews and Greeks never
called it so ?" I answer, we do not say that the light, strictly,
in every raan is Christ, but of or from Christ. He is that ful
ness from whence all receive a measure of Divine light and
knowledge. But not that every individual has the whole or
complete Christ in him, so as to be no where else. Such an
absurdity never fell frora us, nor is it consequent of our doc
trine, though the malice of our adversaries have charged it upon
both. But as the external sun darts its light upon the organ of
the eye ofthe body, by which it conveys true discerning to act
abnut visible things, so doth the internal Sun of righteousness
shine upon the eye of the soul, giving it the knowledge of those
invisible things which properly relate to the nature of the soul.
So that we are tbe less obliged to give a reason why others
called not the manifestation of light in man, Christ, since we
renounce all share in such belief ourselves, strictly speaking.
Yet thus far I will say, that Christ was called Light, before
ever he was in the world, though not before he was Christ.
*' I will givrfi him for a light to lighten the Gentiles," &c. Now
if any will say that this light was not Christ, let them tell us
so in plain words. But if it will be allowed, they had best ask,
why the prophet by the Holy Ghost should call Christ " Light,"
«vcn as soon, if not before he was called " Christ ;" and why,
in that very state in which he was called " Christ," he should
also be called "Light." Certain it is then, that»by Him, the
Light, we are to understand Christ, which is one and the same
thing, as if he had said, " I will give Christ for a light to
enlighten the Gentiles ;" or, "he wjio is the Christ, is the
Light; or the Light is Christ." So that it will follow, the
Gentiles were enlightened by Christ, which is the whole of
what we understand by our assertion, as to the light in man.
Again, John expressly calls that light with whieh every man
is enlightened, "the Word," and the Word is said to have taken
flesh. If then he that took flesh was Christ, and consequently
that Body, Christ's Body only, as none, I think, will dare deny,
but Muggleton and his credulous followers, it will follow that
Christ, who took or appeared in that prepared body, is the
light with which every man is lighted.
Further, Christ himself says, " I ara the light of the world :"
which is as much as if he had said, I have lighted, or shined

191
forth to the world. Therefore the light vvhieli shines in the
hearts of mankind, is Christ, though we do not say that livcvy
particular illumination is the entire Christ, for so there would
be as many Christs as there are men, which were absurd and
blasphemous. But lastly, the apostle himself calls him Christ, before his
coming in the flesh ; so that Christ was Christ before his ap
pearance in that holy body at Jerusalem, which clears that point
in controversy. For the stress of the objection, as to this par
ticular, lies here : " Christ, as Christ, was not before he took
flesh ; therefore though it should be granted, that as the Word-
God are all enlightened by him, yet not as he is Christ, before
that visible appearance." But if Christ was not before, then
the manhood that was taken in time, must only be the Christ.
But I would fain know such people's reason for it. The dilemma
in short is this, that such as deny Christ to have been Christ
before tbat coming, thwart as plain a text as the scriptures
have, and if tbey should allow it, their opposition to our assertion
must appear unsound and reprovablc. Howbeit, since Christ,
as the Word-God, hath lighted all men antecedent to his coraing
in the flesh, as most ofour objectors confess, and that the apostle
says, that the Word vvas Christ, or that Christ was before he
came in tbe flesh, in that Christ was in the wilderness, a rock
to Israel, (1 Cor. x. 3. 4.) unless Christ and the Word are two
distinct beings, or that there be two distinct Christs, Christ
was that light whieh lighted raankind, and that very Light
with which mankind was lighted, was the very Christ of God,
and consequently the Light has been called, both expressly and
implicitly, Christ, before that visible appearance at Jerusalem.
Nor is the allegation of that scripture against us, pertinent
to the raatter in hand, viz. " which none of the princes of this
world knew," &c. for that was spoken in reference to the wis
dom which had been hid, and not to the mere manhood of Christ.
But suppose his holy manhood concerned in it, we have this to
say, that such as rejected hira, and much more those that cruci
fied him in his outward appearance, had first despised and slain
him within. They were of those, as Job said, " who rebelled
against the light and loved not the ways thereof." And I af
firm, against all opposers, that it was by the sight this Divine
light within gave to Simeon, Peter, Nathaniel, and all others
who believed in hira, that they truly carae to confess him, and
suffer for him. Yea, such as had not out sinned their day, and
finally hardened their hearts, as others by wicked works had
done, but through the light of the Lord, had in good measure
kept their consciences void of offence, they received and em
braced him. The Light knew its own. The lesser led to tho
greater, and the greater light as naturally attracted the lesser,
as we may see fire does every day.

192
To conclude this particular, let me add, that they were not
the princes of this world that put hira outwardly to death ; for it
carae by the envious and wicked accusations of the Jews, (a
broken conquered people,) to Pilate,governor of a province only.
Therefore, since I believe what the apostle saith to be true, I
have rather reason to infer, that it was meant of Christ mystic
ally, than of that visible body. However it be, that part ofour
adversaries' objection about the light's not being called Christ,
antecedent to his coming in the flesh, can be of no weight to the
matter under debate, since we have so evidently made the con
trary appear.

CHAPTER XVI.
The third part of the objection : If Christ was enjoyed under the
law, as he was, if the light be Christ, why was he typified ? is
proved of no force. The type and anti-type, in some respects,
may be at one and the same time. This is proved by plenty of
scripture. Our adversaries' opposition and cavil weak and un
successful.
The third part of the objection, and what seems at first sight
to carry something of moraent against us, is this: " Ifthe light
within be Christ, and the Jews and Gentiles had it from the be
ginning of the world, how can Christ be said to be typified out,
as not corae, and prophesied of to come, when by your own prin
ciple he hath been always come ?" I answer, this part of the
objection is in some respect built upon the same mistake as was
the second, namely, that the illumination within is entirely
Christ ; concerning which, I have plainly and truly expressed
myself before. I will therefore faithfully state the question for
them thus : " Well, but still you say, Christ lighted Jews and
Gentiles before that visible coraing; if so, then was he corae, by
your own principle, whilst his coming was typified out, and
prophesied of. Doth not this seem a contradiction ?" But to
this I say, that the supposed contradiction arises from the mis
take of the dispensations, for it takes for granted that there
was no difference in the degree of illumination before, and at
the coming of Christ in that visible manner into the world,
which all raust needs confers. For as I would be understood,
when I call the light before and after Christ's coming in the
flesh, "light," to mean but one and the selfsame light in na
ture ; so let none apprehend, as if wc made no difference, by
the acknowledgment of a more eminent manifestation of the same
light. What foUows then ? Why thus much most clearly, that

193
under the enjoyment of the lesser manifestation of light, suited
to the then childish state of the Jews, God vvas pleased to allure
them after an expectation of higher things, by types and prophe.
sies of that far more excellent and exceeding glorious dispensa
tion of the light and love of God in after ages.
The end of God's giving the Israelites that outward prophet
and leader Moses, was, to bring to the inward leader, Christ
Jesus. And though they through carnality and weakness, were
not then sensible of him, so as to stay their rainds upon hini, yet
Moses prophesied of bira. And indeed, all the external dealings
of God with raen, bave been to bring to Christ, the seed within,
which is able to " bruise the serpent's head,'" and did so, in sorae
measure, through all ages. So that with good reason and truth
we may assert, Christ the light was the rock that followed
Israel in the wilderness, (who is the rock of ages, and founda
tion of all generations, and who ever lighted all mankind, the
same yesterday, to day, and forever,) yet a greater manifesta
tion of that Divine light, might be typically preaehed furth un
der the enjoyraent ofthe lesser.
And that we herein are not without the suffrage of the scrip
tures to our defence, I would fain know, if notwithstanding all
those outward washings ofthose tiraes, God did not frequently
press the very suhstance itself, namely, " a clean heart, and a
new spirit ;" accounting all worship short thereof, but as the
« cutting off a dog's neck, and offering swine's blood : " and whe
ther Christ himself did not with his own hands give the bread
and wine to his disciples, and yet bid them " do it till be carae ?"
Whence it is easy to observe, that unless those contenders say
with the Papists, the bread and wine are the very Christ, and so
make Christ giving Christ, thereby destroying the nature of a
sacrament, and instead of doing it till he come, that he should
come whenever they receive it, which ignorance I will not sup
pose them guilty of: I say, unless then they are of one mind
with the Romanists in the raatter of the supper, it must be
granted to us, that Christ present gave them a figure of Christ
to come. Therefore to figure out Christ to come, destroys not
Christ's being come ; especially taking our distinction of the
lesser manifestation from the greater, which nevertheless di
vides not the light, but that it remains in itself One pure
eternal Being of light, and Sun of righteousness through every
dispensation. And thus rauch that passage I have already ob
served from the apostle Paul, in answer to the second part of
the objection, plainly clears to us. For if Christ, typified out>
was tbeir rock, or the rock of that age, even when the brazen
serpent, the type, was in being, I cannot see but the type and
the thing typified might be at one and tbe same time, nut as to
degree, but nature; for su I would be understood.
2B

194
Before I conclude, take this notable saying of Christ to the
Jews, and what may be collected from it to our purpose : " Be
fore Abraham was, I am— Abraham saw my day and rejoiced' —
(John viii. 56, 57, 58,) which aflbrds us briefly thus much :
that though he was not so visibly come, yet it was the very
sarae he that came above one thousand six hundred years ago,
who was with the fathers of old, and that Abraham, who lived
one thousand nine hundred years before that outward appear
ance, saw hira, and his Aay.—Helv. Chron. If this be not the
import of the place I know none ; for the Jews not believing
hira to be the Messiah, thought it high presuraption for bira to
compare with Abraham. ""Art thou greater than our father
Abraham, who is dead, and the prophets are dead ? Who raakest
thou thyself?" said that unbelieving people. To whieh he
answered, (that he might prove himself to be the true Messiah,
the Christ of God,) « Abrahara saw my day, and rejoiced."
They still harping upon that visible body, or outward man, not
thirty three years old, replied, " Thou art not yet fifty, and
hast thou seen Abraham :" Taking that to be the Messiah,
the Christ of God, and Saviour of the world, he meant, which
they saw with their carnal eyes. To which he rejoined with a
" Verily, verily I say unto you, before Abraham was I am.
Then took they up stones to cast at him," &c. By all which it
is most clear, that unless our adversaries will deny him that so
spoke to be Christ, who singled and distinguished himself, as
the Messiah, the Christ of God, and Saviour of the world, from
that visible body, not fifty years old indeed, both Christ that
then spoke must needs have been long before Abraham's time,
and tbat such holy ancients were not without a sight and pros
pect of him, and the day of his glorious appearance, or that
most signal raanifestation of himself in the body prepared for
that great and holy purpose, witness the exceeding clear and
heavenly prophecies in the scriptures of truth, that were as so
many forerunners, or introducers of the evangelical state.
And this is unquestionably confirraed to us, by that known
and weighty expression of the apostle Paul to the Romans :
" Whose are the fathers, and of whom, as concerning the flesh,
Christ came, who is over all, God blessed for ever. Araen."
Rora. ix. 5. — Sinee here both Christ is distinguished from tbe
body he took, and also raade one with God, who is over all
blessed for ever. Araen. As mueh as to say : " Of whose flesh
Christ took," therefore Christ was before he took it ; or, his
taking it did not only constitute him Christ, which Christ is
God. And if God, (which cannot be said of mere flesh, or any
corporal lineage,) then must he have been frora all everlasting.
To conclude, as Abrahara outward and natural, was the great
father of the Jevys outward and natural, whose seed God pro-

195
Biised to bless with earthly blessings, as Canaan, &c. and that
they were figurative of ^le one seed Christ, and such as he
should beget to a lively hope, through the power of his spiri
tual resurrection, it will consequently fidlow, that this seed
must be inward and spiritual ; since one outward thing cannot
be the proper figure or representation of another. Nor is it
the way of holy scripture so to teach ns. The outward larab
shows forth the inward larab ; the Jew outward, the Jew in
ward. As God attended the one with many singular outward
mercies, (to say no more,) above other nations, so doth he benefit
the Jew in spirit, above all other people.
I have these two short arguments farther to prove what I
believe and assert, as to the spirituality ofthe true seed, and a
clearer overthrow it is to the opinion of our adversaries con
cerning the true Christ. First, every thing begets its like.
Wbat is simply natural produces not a spiritual being. Mate
rial things bring not forth things that are immaterial. Now
because the nature or iraage hegotten in the hearts of true
believers is spiritual, it will follow, that the seed, which so
begets and brings forth tbat birth, must be the same in nature
with that which is begotten, therefore spiritual. Then Christ's
body, or what he had from the virgin, strictly considered as
such, was not the seed.
Secondly, it is clear from hence. The serpent is a spirit. Now
nothing bruises the head ofthe serpent in man, but something
that is also internal and spiritual, as the serpent is. But if
that body of Christ were only the seed, then could he not bruise
the serpent's head in all, because the body of Christ is not so
much as in any one, (though too many have weakly concluded
it upon us, from a perversion or mistake of our doctrine of
Christ in man, by bis light and spirit,) and consequently the
seed of the promise is an holy and Spiritual Principle of light,
life, and power, that being received into the heart, bruiseth
the se.rpent's head. And because the seed, (which in this sense,
cannot be that body,) is Christ, as testify the scriptures, the
.seed is one, and that seed Christ, and Christ God over all, blessed
for ever, (Gal. iii. xvi.) we do conclude that Christ was, and is,
the Divine Word of light and life, that was in the beginning
with God, and was and is God over all blessed for ever.
And that this may yet more evidently appear, let it but be
seriously vi'eighed, that antecedent to that visible appearance,
the seed bruised, in good raeasure, the serpent's head, in the
holy men and women of all generations ; otherwise they had not
been holy, but serpentine and wicked. And if the seed was
before, and that seed be Christ, because there is but one
Christ, as well as but one seed, it doth clearly follow that
Christ was Christ, before that outward appearance, and conse-

196
quently, it could but be a more excellent and free manifestation of
his truth, righteousness, salvation, \ysdora, power, glorj, and
dominion, as indeed it was.
For notwithstanding that this heavenly seed was in sorae
measure known, and what was wrought of inward deliverance,
in tbat day, was by and through the power and virtue of it, as
the minds of people were retired to the word of God nigh in the
heart, to cleanse and redeem ; and though particular persons
might arrive at great attainments, evcij to a beholding the day
of the seed's complete redemption, and conque-st over all its op-
pres.sor8, when what was but in the condition of a seed, or new
born child, should becorae the " only Son," the " wonderful
Counsellor, the mighty God, the Everlasting Father, and the
Prince of Peaee, of the increase of whose governraent there
shall be no end," as speaks the prophet, (Isa. v. 6,) yet it is
granted, through that good understanding the Lord hath given
us in these weighty things, that the generality were but weak.
dark, and erabondaged, as saith the apostle, under carnal and
beggarly eleraents, not clearly seeing through those outward
services, by which, if 1 may so speak, God held thera in hand,
condescending to their weakness, that he might both keep them
from gadding after the pompous invention, and idolatrous wor
ship of other nations, and point out to them, under their great
carnality, that more hidden glory and spiritual dispensation,
which should afterwards be revealed, to wit, the complete re
deraption of the soul, and reign of the Holy Seed, from the
child born, and the son given, to the wonderful Counsellor, the
mighty God, the Everlasting Father, and Prince of peace, of
the increase of whose government there shall be no end.
So that then we ought, and we do, by absolute force of truth,
conclude : 1. That the seed, which is Christ, vvas in all ages,
with Abraham, with the Israelites, with the prophets, therefore
he was as well before he came in that prepared body, as then
and since. 2. Yet it is confessed, that he w.is not so clearly
revealed, perfectly brought forth, and generally known before
his so coming as then and since, but more darid;^ figurednmt by
types and shadowy services; which though they cleansed not,
saved not. redeemed not, yet did they show forth amore hidden
and spiritual substance, that was able to cleanse, save, and
redeera, and did actually all that received it, and were truly
subject to it, and that both from sin and wrath. 3. That it
therefore is not at all absurd, that the more excellent manifes
tation of truth, should be typifietl and prophesied of under the
enjoyment of the lesser, since the reason of the thing, and the
testimonies of the scripture are so express for it; which ends
our answer to this particular.

197
CHAPTER XVII.
The fourth part of the Objection stated and considered. Christ's
death aud sufferings confessed to, and respected : they were bene
ficial to salvation. Tlie light of Christ within is the efficient
cause to salvation completely taken.
Having considered the third part of this great objection, I
am now come to what chiefly stumbles the people, with respect
to the light within, at least, as I apprehend ; and that is this
fourth and last particular, viz. " But ifthe light in every raan
be Christ, how doth it bear our sins, and are our iniquities laid
upon it ? and how can we be said to be justified, redeeraed, or
saved by its blood, since all those things are spoken by the
holy pen-raen of the man Christ, or Jesus born at Bethlehem ?
Surely you wholly invalidate his life, death, resurrection,
ascension, and mediation, by this belief of yours in the light
within." This I take to be the very stress of the raatter, collected out
of the most forcible writings ofour adversaries; to which I
answer, and let him that reads understand.
It must be considered, in this last part of the objection, how
those questions can be applicable to the light, and yet be recon
cilable with those scriptures tbat seem to attribute all to his
bodily sufferings. I hope to make appear, that as we exalt the
first, so we dare not by any means slight the last.
The Light, or rather He that is light in man, for so I have
always desired to be understood, (light being a metaphor, or a
word taken from the outward day, and chiefly so termed, be
cause nf man's darkness, which is thereby discovered,) bath
been, according to scripture, as a "lamb slain since the fiiun-
dation of the world." That is, the world had not been long
created, before man being envied by Lucifer the fallen angel,
was betrayed of his innoeehey by him; and sin, by disobedience,
prevailing, the Light or Principle of Life, under whose holy
leadings raan was placed, becarae resisted, grieved, and as it
were slain, which word slain is also metaphorical. That is to
say, the innocent pure life, was, as it were, ivounded unto
death, through disobedience; and that lamb-like iraage, in which
Adam was created, by hira through rebellion lost. Thus that
holy Principle, which God placed in4he heart of Adam, in which
was true light, life, and power, bore the sin, was pressed under
it, as a cart under sheaves, grieved exceedingly, and as it were,
quenched with iniquity. ,
This hafh been the condition of that precious and elect seed,
spirit, light, life, truth, or whatever name, equivalent, any
may please to give it, ever since that first rebellion to this very

198
day. And as in wicked men, God's holy Light and Spirit, or
that principle which is so called, hath been deeply wounded,
yea, as one slain, so in good men, that have had a sense of the
world's abomination, hath it also borne many burdens and
weights. For the light and life is one in all, though not treat-
ed alike in all. And those who have been reformed by it, and
joined to it, have been as one spirit, and have not been without
their share of the Lord's heavy sufferings, frora the ungodly
world; which was as well a filling up of Christ's sufferings
that were before his outward coming, as what to this generation
are yet behind to be completed.
And as at any time disobedient men have hearkened to the
still voice of the Word, that raessenger of God in their hearts,
to be affected and convinced by it, as it brings reproof for sin,
which is but a fatherly chastiseraent ; so upon true brokenness
of soul, and contrition of spirit, that very same Principle and
Word of life in man, has mediated and atoned, and God has been
propitious, lifting up the light of his countenance, and replen
ishing such humble penitents with divine consolations. So that
still the same Christ, Word-God, who has lighted all men, is by
sill grieved and burdened, and bears the iniquities of such as so
sin, and reject his benefits. But as any hear his knocks and let
hira into their hearts, he first wounds, and then heals. After
wards he atones, raediates, and re-instates man in the holy
image he is fallen frora by sin. Behold this is the state of resti
tution! and this in sorae raeasure was witnessed by the holy
patriarchs, prophets, and servants of God in old tirae, to whora
Christ was substantially the same Saviour, and seed bruising the
serpent's head, that he is now to us, what difference soever there
may be in point of manifestation.
But notwithstanding it was the same light and life with
-that which afterwards clothed itself with that outward body,
which did in measure inwardly appear for the salvation of the
souls of men, yet, as I have often said, never did that Divine
Life so eminently show forth itself, as in that sanctified and pre
pared body. So that what he then suffered and did in that
transcendent raanifestation, may, by way of eminency, have the
credit of the whole work unto itself that he ever did before, or
might do afterwards for raan's salvation. For doubtless the
very same light, life, and power, which dwelt in that fleshly
tabernacle, eminently was the Convincer, Condemner, Saviour,
and Redeemer. Yet not only as confined to that blessed body,
but also as revealed in the hearts of men ; as he was in Paul,
who, not consulting with flesh and blood, against the Lord of
glory, willingly received hira in, to bind tbe strong man, spoil his
goods, and east him out, that he might reign whose right it was.
And that the Divine Life, Light," Spirit, Nature, or Principle,

199
which resided in that body was the efficient cause of salvation,
observe the title that is given him, froiii the great work he was
to do, namely, " to save his people frora their sins ;" there is
nol one word of wrath, but consequentially. Now, since that
sin is in the heart and conscience of mankind, nothing but a
Divine Light, Spirit, or Power can reach and convey purity in
to those inward parts, and consequently that must be the Re
deemer and Saviour from sin. But indeed, those who have a
mind to naturalize that strange figure into the language of the
holy truth, I mean, that to be saved is only to be saved from
wrath, and not from sin, whose assured wages is wrath, may
have some interest, though no reason for their implacable enmity
against an inherent holiness.
But I further confess, that his righteous life, with respect to
its appearance in that holy body, was grieved by sin, and that
the weight of the iniquity of the whole world, with the concern
ment of its eternal well-being, lay hard upnn hira, nor was his
manhood insensible of it. Under the load of this did he travel, he
alone trode the wine press ; that is, all others were then insensi
ble of that eternal wrath, which would be the portion of impeni
tent persons, as well as that it was his great care, and deep
travel, that the holy, yet oppressed seed, might arise over the
pressures of iniquity inthe hearts of men, to bruise the serpent's
head in all. And as outwardly he gave his outward life for the
world, so he might inwardly shed abroad in their souls the blood
of God, that is, the holy purifying life and virtue, which is in him,
as the Word-God, and as which, he is the light and life of the
world .
This was it which gave the manhood the understanding it had,
and fitted it for so great an embassy ; by whose power alone it
fasted, prayed, preaehed, cast-out devils, wrought miracles,
lived that most unblemished life, patiently suffered death, was
raised for an holy confirmation, raaugre all the military opposi
tion ofthe Jews. And this Divine Power it was which accom
panied the ministry of his followers ; rendering it efficacious to
conviction and conversion. So that the invisible, spiritual, and
Divine Life, Principle, or Nature, was the root and fountain of
all which is sometimes ascribed in scripture to the body, by that
common figure, or way of speaking amongst raen, the thing con
taining, which was the body, for the thing contained, which was
the Eternal Power, Wisdora, Life, &c. Not that we should
irreverently rob the holy body of whatsoever acknowledgment
is justly due, nor yet separate that which God hath joined.
Though I confess, with holy fear, I dare not attribute that to an
external prepared being, which is the natural, proper, and only
work of the Divine light and life to operate and effect. But
certainly, if some men in scripture are entitled .mviours be-

200
cause of the contribution of their trials, travels,' and labours
towards the salvation of^ankind, of much more right is that
honour ascribable to him who had the Spirit without measure.
For I do freely acknowledge the holy manhood to have been, in
some sense, a co-worker and partner with the Divine Life in
those trials, weights, sufferings, and travels for mankind. Yet
as if was the Divine power in them that raade them serviceable
in that great work, so was it the Divine Life in him, which
made tbat holy manhood what it was ; and therefore ought we,
chiefiy, to appropriate the salvation to Christ, as the Word-God,
and to the holy manhood not any otherwise than instrumentully,
or by the same Oivine power in and through it : I mean, as
it was a chosen instrument or vessel, in and by which God
declared the blessed glad tidings of love, and his message qf
reconciliation to tlie world. In which he gave the most heavenly
example of purity, and through whose whole life, doctrine, and
death, did shine forth the clearest evidences of truth, goodness,
mercy, patience, deep travail for the world, self-denial, holi
ness, and triumphant martyrdom.
No wonder then, if he be called a Saviour, who not only carae
on an embassy of salvation, but when corae, did draw many
after him, who were struck with the authority of his sayings,
and whom he allowed for a time to have their eyes and hearts
upon him, as in that state present with thera. But afterwards, he
let his disciples know, of how much benefit it would be to thera
that he should leave thera. How? — Forever and in all capaci
ties ?— No : but as with respect to his outward appearance, that
being scattered, in that day, to their own raeasure of light,
power, and life, they raTght " know hira no more after the
flesh," but witness him come into their hearts a Comforter, who
would not leave his true-hearted disciples corafortless. " He that
is with you shall be in you." — John xiv. 16, 17.
To be brief, that I may yet again express our reverent sense
of Christ's manifestation, so far as relates tu that holy thing
that should be born of Mary ; take these few particulars in my
next chapter.

CHAPTER XVIIL
.i confession, in particular, to redemption, remission, justification,
and salvation by Christ.
I. Though we believe the Eternal Power, Life and Light
which inhabited that holy person, who was born at Bethlehem,
was and is chiefly and eminently the Saviour, " for there is no

201
Saviour besides me," saith God, yet we reverently confess the
holy manhood was instruraentally a Saviour, as prepared and
chosen for the work that Christ, the Word-God, had then to do
in it, which was actually to the salvation of some, andintention-
ally of the whole world, then, and in ages to come ; suitable to
that scripture, " Lo, in the volume of the book it is written, I.
eome to do thy will, (0 God,) a body hast thou prepared me,"
&c. Heb. X. 5. 7.
II. That as there was a necessity that one should die for the
people, so whosoever then or since believed in him, had and
have a seal, or confirmation ofthe remission of their sins in his
blood ; and that blood, alluding to the custom of the Jewish
sacrifices, shall be an utter blotting out of former iniquities, car
rying them as into a land of forgetfulness. This great assu
rance (if remission, from the wrath due upon the score of former
offences, do all receive in the ratifying blood of Christ, who,
repenting of their sins, believe and obey the holy Light with
which he hath lighted them. For Paul's being turned from
darkness to the light in his heart, was one and the same with
his believing in the Son of God revealed in his heart.
III. This more glorious appearance ended that less glorious
service ofthe Jews ; for the figures being corapleted, the sha
dows fell. He, in that body, preached and Jived beyond those
beggarly elements. He drew religion more inward, even into
the secret ofthe heart, and made it to consist in an higher state
of righteousness, called evangelical; and at once became both
the author ofa more heavenly dispensation, and therein an ex
ample to all, as well Jews as Gentiles : sealing such a comraon
.and general religion to both, with his blond,. as would for ever
end the difference and slay the enraity, that they raight be all
one in Christ. Thus did he end the Jews' external services,
and overturn the Gentiles' idolatries, by his one most pure and
spiritual offering and worship.
IV. It plainly preaches thus much to us, that as he, whose
body the Jews outwardly slew, was by wicked works crucified
in the streets of Sodom and Egypt spiritually so called, viz. our
polluted hearts and consciences; so, unless we come to know
the power and benefit of this inward life, answering to and ex
pressed by that outward life he gave for the world, that will
avail us little. For so it is, and very marvellous in our eyes,
that the life ofthe crucified ean only save those who may well
be reputed the crucifiers. Oh mystery ! And because those that
did not actually slay hira outwardly, have slain him inwardly,
that is. by their evil spirits resisting and quenching his spiritual
appearance to their souls, therefore must such really know
that divine life inwardly raised and shed abroad for sanctifica
tion and redemption from sin. Oh, how great was his love to
2 C

202
man ! Truly larger than man's cruelty ; who, whilst he died by
wicked men, died for them ; and when dead, they could not hin
der him from rising to do them good, who had done their worst
for his destruction, thereby showing mercy to those who showed
they had no mercy for him nor themselves. " Q Jerusalem !
Jerusalem ! how often would I have gathered thee, and thou
wouldst not," Ice.
V. That expression of his is greatly worth our notice, " I lay
down my life for the world." All he did was for the good of the
world, and particularly the laying down of bis life, that be might
both express his love and our duty. Had he not desired man's
salvation, and for tbat purpose prepared a body in which to visit
him, and by his daily labours among men to further their eter
nal happiness, the Jews had never been able to put him lo
death. But being come, and when corae so hardly used, herein
did he recoraraend his great love to us, that besides the inward
weights of sin he bore with his deep concernment for man's
eternal well-being, he cheerfully oft'ered up his bodily life, to
recommend and ratify his love for the remission of sin, and gave
us an holy exaraple to follow his steps. But these words will
bear another sense too, as do those he spoke to the Jews : " un
less ye eat my flesh, and drink my blood, you have no life in
you." John vi. 61, 62, 53, 54, 62, 63.— Where we may plainly
see, that as the Jews vainly and carnally fancied he meant his
outward body only, to which they opposed the impossibility of
the thing ; so Christ declares their mistake of his raeaning, to
his disciples, in these few but deep words : " the flesh profiteth
nothing ; it is the spirit that quickeneth." So that the words
are true and weighty in both senses.
VI. And we further acknowledge, that in that holy body the
Divine principle of light and life did discover the depths of
satan's darkness, encounter hell, death, and the grave, and
every temptation it was possible for the serpent, with all his
power and subtility, to beset him with, (in which sense ha was
made like unto us in all things, sin excepted, that he might be
sensible ofour infirmities,) yea, the Divine life travailed under
all, administering strength to, and supporting the outward man,
that it might answer the end of its appointment, and in the end
utterly defeat and for ever overeome the power of the terapter,
bruising the serpent's head in general, as prince of darkness
and God of the world, and in a plain combat giving him that
foil, which in good measure shook his foundation, divided his
kingdom, chased away his lying oracles, and proved a very fatal
blow to his whole empire. Which holy conquest, obtained by
sweat of blood, and deepest agonies, with holy patience, may
not unfitly be compared to that of some worldly prince maintain
ing a righteous cause against an usurper of his territories, whom

203
iie puts to rout in the open field, (by which I understand the
general conquest,) yet, many towns and cities, and citadels, re
maining strongly garrisoned, (by which I understand, particu
lar men and women enslaved by sin,) they are not thereby
overcome, though the approaph be easier to them, and that tbey
are truly more accessible than before.
The One Seed, who is Christ, who is God over all blessed for
ever, though he gave this proof of his everlasting arra, that it
has brought & general salvation, by a plain overthrow ofthe god
of this world, the enemy of his glory, and thereby weakened
his power, as in himself, (which is the single battle fought in
garments rolled in blood between the two seeds, spirits, na
tures, and powers, God and mammon, Christ and belial,) yet
there are also many towns, cities, and citadels to vanquish,
which are strongly garrisoned by this god of the world, to wit,
the souls of men and women possessed and enslaved by him.
So that though their hearts are more accessible bj that general
victory over the very spirit of darkness, and that light may be
more clear and broken forth, yet unless those particular places
or persons are besieged and taken, their goods spoiled, and
houses sacked of all their strange gods, and so come to be re
deemed from under the yoke of that Pharaonian task-master,
reclaimed, renewed, sanctified, and divinely naturalized and
brought into an holy subjection to him, who is Lord frora heaven,
the right heir of all things, and receive his mark, and bear his
image, those places or persons must needs be under the power
ofthe prince of darkness, the god of this world, who reigns and
rules in the hearts of the children of disobedience.
To conclude, we say, though this general victory was obtain
ed, and holy privileges therewith, and that the holy body was
instruraentally a sharer therein, yet both the efficient or chief
est cause was the divine light or life, that so clearly discrimina
ted and deeply wounded this mystery of iniquity ; and that none
can be thereby benefitted, but as they come to experience the
Holy Seed of life, who is God's mighty arm of power, revealed to
effect the same salvation frora sin, in each particular conscience,
and whieh none can fail of, who first receive it as a light that
man^esteth and reproveth every evil way, and continue to walk
np to it in ali its holy manifestations.
VIL But there is yet a farther benefit that accrueth by the
blood of Christ, viz. that Christis a propitiation and redemption
to such as have faith in it. For though 1 still place the
stress of particular benefit, upon the light, life, and spirit
revealed and witnessed in every particular person, yet in that
general appearance there was a general benefit justly to be at
tributed to the blood of that very body of Christ, (whieh he off red
up through the eternal Spirit,) to wit, that it did propitiate.

204
For, however it might draw stupendous judgments upon the
heads of those who were authors of that disraal tragedy and
bloody murder of the Son of God, and died impenitent, yet
doubtless it thus far turned to very great account, in that it
was a most precious offering in the-sight ofthe Lord, and drew
God's love the more eminently to mankind, at least such as
should believe in his name, as his solemn prayer to his Father
at bis leaving the world, given us by his beloved disciple doth
plainly witness.
For how ,ean it otherwise be, but that it should render God
most propitious to all such as believe in Christ, the Light ofthe
world, when it was but letting his only begotten Son's sufferings
turn to their account, that should ever believe in him. Yea
doubtless, greatly did that sacrifice, among other of his weighty
performances, influence to some singular tenderness, and pecu
liar regard to all such who should believe in his name, being
the last and greatest of all his external acts, viz. the resisting
unto blood, for the spiritual good of the world, thereby offering
up his life upon the cross, through the power of the eternal
Spirit, that remission of sin, God's bounty to the world, might
be preached in his name, and in his very blood too, as that w hich
was the most ratifying of all his bodily sufferings. ~ And indeed,
therefore raight it seem meet to the Holy Ghost, that redemp
tion, propitiation, and remission should be declared, and held
forth in the blood qf Christ unto all tbat have right, faith therein,
as saith the apostle to the Romans : " whom God bath set forth
to be a propitiation through faith in his blood." Rora. iii. 25. And
to the Ephesians: "in whom we have redemption through his
blond, the forgiveness of sins." &c. Eph. i. 7 — Because it implies
a firra belief that Christ was come in the flesh, and that none
could then have hira as their propitiation or redemption, who
withstood the acknowledgment of, and belief in his visible ap
pearance, which John tells us, some denied. 2. That he came
in order to the remission, rederaption, and salvation of the world.
3. That his so dying was both an evident token of his love, and
strong arguraent of confirraation of his message and work.
4. That it might the belter end the Jews' shadowy services, by
an allusion to the way of their temporary and typical sacrifices,
as the whole epistle to the Hebrews showeth. 5. And that by
bringing, through the hnly light in every particular person, into
the acknowledgment of, and belief in the blood, which was rati
fying of that whole appearance, men might be brought to the
knowing Christ after a more inward and spiritual manner, suit
able to Christ's own words : " It is the Spirit that quickens ;"
and the apostle avers, that " the Lord from he'aven is that
quickening Spirit;" by which eternal Spirit he offered up him
self without spot. Nor can any reasonably suppose, that when

205
Christ so spoke to his disciple^, explanatorily of what he had
obscurely and in parables said to the Jews, that he meant not
soraething more hidden and divine than what they and the Jews
saw ; yet that which hindred those Jews from the knowledge or
benefit thereof, was their stumbling at him, without a confessing
of whora they could never come into the beholding or experienc
ing of his Divine life in thelSb.
To conclude. That body was tho Divine Life's : " a body hast
thou prepared rae," therefore all that was done by that body
towards the rederaption of mankind, was eminently the Divine
Life's. Yet because many times actions are denorainated frora,
or appropriated to the instruraent, as the next cause, though not
the efficient or most eminent cause, therefore the scripture
speaks furth, (as indeed is the propriety of both the Hebrew and
Greek tongues,) parabolically, hyperbolieally, metaphorically,
the inward substance and hidden Ufe of things, by things more
exterior and obvious to the sense, to the end that such rayste
ries raight be the better accommodated to vulgar capacities.
Consider what I say, with this qualification, that ultimately and
chiefly, not wholly and exclusively, tlie Divine life in that body
was the Redeemer. For the sufferings of that holy body of Jesus
had an engaging and procuring virtue in thera, though the Di
vine life was that fountain from whence originally it came. And
as the Life declared and preached forth itself through that hnly
body, so those who then carae to the benefit procured by the
Divine life, eoidd only do it through an hearty confession to it
as appearing in that body, and that from a sense first begotten
by a measure of the same in themselves.
This is the main import of those places : " whora God hath
set forth to be a propitiation," and " in whom we have redemp
tion through faith in his blood." Rom. iii. 25. — For who is this
JTcwhom God hath set forth, and in whom is redemption? Cer^
tainly the same He that was before Abraham, the rock of the
fathers, that cried : " Lo, I corae fo do thy will, (0 God,) a body
hast thou prepared me," (Heb. x. 5, 7,) which was long before
the body was conceived and born. But may some say, how is it
then his blood? Why, just as the body is his body.
Those who had faith in that blood believed his visible appear
ance, inasmuch as they acknowledged that great seal and ratifi
cation of it, to wit, the shedding of the blood of His body who
came to save the world, and who alone is the propitiation, re
demption, and salvation of all who had and have right faith in
that appearance and message so confirmed, and therefore so of
ten expressed by it, as including all his whole life and sufferings
besides. And this is my reason for it, — that it was impossible
for any man in that day, to eonfess to, and believe in the Divine
light and life which appeared in that prepared body, but from

206
the inward discoveries and operations of that light with vvhich
Christ, the Word-God, who took flesh, had enlightened him.
However, though the apostles raight then so express them
selves, thereby to assert and recommend to the faith of all, that
eminent and blessed manifestation, and the great love of Christ
therein, as the visitation of the heavenly life through that pre
pared body, and the deep sufferings of both for the world, being
true and spiritual witnesses thereof; yet it was never intended
that any should barely rest there, bul; press after the knowledge
of Christ, by faith in something farther, and beyond that body
in which he appeared, not excluding our belief in that too.
They who knew Christ after the flesh, were to press after some
more spiritual discovery of him ; and it was expedient that they
who almost doated upon his outward manifestation should be
weaned from it, to the end his more interior and indeed benefi
cial revelation of himself, might be witnessed by the soul.
Faith in his blond was requisite, that they might confess him,
whose body and blood it was, to be the Christ, who is God over
all, blessed for ever; which was the great question with the Jews,
viz. whether God was truly manifested in that body of flesh,
which they saw ? So that the stress lies in confessing to the Divi
nity corae in the flesh : otherwise they would have rejected not
only the most signal suffering of the whole manifestation, but
consequently, that itself. To conclude, we confess. He who
then appeared, was and is the propitiation, &c. and in him was
redemption obtained, by all those who had such true faith in his
blood. But still it is to be understood, that there must be a
witnessing of a raeasure of the same light, spirit, and power, to
appear for the redemption of the soul from the pollution of sin,
in each particular.
Vlll. That justification came by faith in his blood, is clear in
a sense ; for " by the law could no flesh be justified." That is,
the law being added because of transgression, certaiply the
transgressor could not be justified whilst such, by that law which
condemned him/or6em^sucA. Which puts me upon distinguishing
betwixt justification, as it is sometimes taken, viz. for remission,
pardon ov forgiveness of sin past upon repentance, and that jus
tification which implies an acceptance with, and an access to
God as a keeper ofthe law of the spirit of life, which is to be made
inherently just, righteous, or holy.
In the first sense, since all have sinned, no man can be justi
fied by tbe law he has transgressed. Therefore that great
favour and raercy of remission, pardon, and forgiveness, was
only then generally preaehed in the name of Jesus, which such
as believed in his message should obtain. Thus " by the works
of the law shall no flesh be justified," because all the righteous
ness man is capable of, cannot make satisfaction for any un-

207
righteousness he hath committed ; since what he daily does, is
but what he daily owes. But still such as keep the law are jus
tified. For that a raan should be condemned both for trans
gressing and keeping the law too, would be very hard.
What shall we say then, but that justification in the first sense,
since Adara's day to this, hath been God's free love upon repen
tance; and above all, that by Christ's visible appearance and
suffering, and in his name, was remission, pardon, or forgiveness
preached, or held forth to the whole world, upon their believing
therein, more eminently than ever.
But in the last sense, no man can be justified but as he is
made just, and is found actually doing the will of God. That justi
fies — that is it which gives acceptance with, and access to God.
In this sense it was the apostle said, such ns are " the doers of
the law shall be justified," and not from the guilt of what they
formerly did against it, by their after keeping it ; for that is the
free love qf God alone, upon the repentance qf the creature;
which hath been in all forraer ages, but never so eminently held
forth to the world, as by the coming of our Lord Jesus Christ in
the flesh.
So that thus far we can approach the honester sort of profes
sors of religion, or rather, we were herein never at a distance
from them, viz. that men may be reconciled, and in a sense
justified, while sin may not be totally destroyed. That is, God
upon their repenting of past sins, though not then clearly purg
ed from the ground of evil, may, and we believe, doth remit,
pardon, or forgive former offences, and is thus far reconciled ;
that is, he ceaseth to be angry, or at a distance from them, as
when they went on in a state of disobedience to the light. Yet
for ever we must affirm, that no man or woraan can be made a
child of God, but as the new birth, regeneration, and the divine
and heavenly image comes to be witnessed through the putting
off the old man and his deeds, and being baptized by the Holy
Ghost and fire into the one holy body, of which Christ, the im
maculate lamb of God, is head and Lord. So that all those who
apply to theraselves, or others, the promises due to this state,
unto that before mentioned, heal themselves or uthers deceitful
ly ; and God will judge for those things. So let all people con
sider with sobriety and moderation, if the things we assert are
not most agreeable to the scripture, and that light of truth
which is in their own consciences, to which we most of all desire
to be made manifest.
IX. Nor is this all the good, the coming and sufferings of that
blessed manhood brought unto the world. For, having been
enabled so effectually to perform the will of God living, aud
having so patiently suffered the will of wicked men, dying,
therein freely offering up his most innocent life for the world.

208
he certainly obtained exceeding great and precious gifts,
which as every man comes to believe in the li.ght wherewith
Christ Jesus hath enlightened him, and to be led by it, he shall
assuredly feel a particular benefit to hiraself, accruing from
that general one procured by him, who so laid down his life for
the world.
In short, as we cannot but acknowledge him a Saviour in
that very manifestation, or coming in that prepared body, who
appeared so extraordinarily to visit the world with his marvel
lous light and truth, and to turn their minds from error and
darkness, and who actually converted and reclaimed raany,
and endued his followers with his own heavenly light, life, and
power, whereby to supply his exterior absence with a most live
ly, piercing, and effectual rainistry, for the completing of the
rest, from generation to generation ; so raust we needs attribute
this, chiefly, to the Divine light, life, and power, that through
the manhood of both Lord and servants, put forth and revealed
itself to the salvation of the world.
Nor are we yet, as hath been often hinted, to speak strictly,
to ascribe the particular salvation of every man's soul to the
appearance of that sarae light in nature, in either Lord or
servant, (albeit many were reached in their very hearts and
consciences at that time, and great and raighty things were
generally procured, and Christ in that raanifestation becarae
the author of salvation unto many;) but rather, as he is the
light of men individuaUy, he both then did, and now doth appear
in the hearts and consciences of men, unto the awakening of them,
and turning their minds from the darkness of tradition, formal
ity, and sin, which had and doth overcast and darken the soul,
to that blessed light in men, that thereby, (as to them,) suffered,
and doth yet suffer, so great and tedious an eclipse. I say,
this is the efficient cause of salvation, and all other exterior
visitations and ministries of assistance, though from the same
light, are in respect of the light in every single man or woman
but instrumental, and secondary.
In this sense, then, man is only a saviour instruraentally,
but Christ, both with reference to his bodily appearance, and in
the rainistry of his servants, is the most excellent raeans, and
the only efficient cause of salvation, as revealed and obeyed in
the consciences of men. So that the question is not, whether
Quakers deny any benefit to redound by Christ's bodily suffer
ings? Bnt whether the professors allow and acknowledge th&
main of the work to the Divine life and light?
In short, he was the general Saviour in that eminent appear
ance at Jerusalem, in which he did so many great and good
things for mankind; and is an effectual Saviour to every parti
cular person, as we find him in our hearts, an holy light, showing

209
sin, reproving for it, and converting from it, into the holy nature
of the light, Christ Jesus, to be flesh of his flesh, and bone of
his bone.
Thus have I declared, according to my understanding,
grounded upon my experience and that illuininatiun God has
given me, in love and moderation, the very truth, weight, and
tendency ofthe outward coraing of Christ, and his deep suffer
ings by and for the world. And also the nature of his inward
coming into tbe souls of men tb expel the darkness that lodged
there, and give unto them the light of life. In both which res
pects, I confess him to be the Saviour of the world in general,
and tlie Saviour of each man in particular. But that the benefit
accruing to men from him, as the general Saviour, is only
known and received by such as witness him a particular Saviour ;
and this I will abide by. For " Christ in man" becometh " the
hope of glory," and man's being " changed into the same image,
from glory to glory, even as by the Spirit of the Lord," (2 Cor,
iii. 18,) is the salvation and perfection of every true christian.

CHAPTER XIX.
That Christ is the Light, or the Light is Christ, provedfrom scrip'
ture, and so concluded ; notwithstanding two objections, which
arefuUy answered.
That which remains to complete our scriptural discourse of the
Divine light, is to pronounce it that whieh our enemies despise
to call it, and do not a little undervalue bnth us and it, because
we do ; I mean Christ. Not tbat the manifestation of light in
every conscience is the entire Christ, but that Christ, the Word-
God, is that Light of righteousness, which lighteth all men.
For which the scripture is most express in that so well known,
but little believed passage, delivered to us by the beloved
disciple, who best knew what hia Lord was, and stood in no
need of any of their information how to denominate, or rightly
character hira ; although they and others implicitly accuse him
of weakness, obscurity, nay error, if not blasphemy too, who
make it all this, and if it were possible more, in a poor Quaker,
for only believing, on pure conviction, this one weighty passage :
" That was the true Light which enlightens all mankind coiiiihg'
into the world."
I have so thoroughly handled this matter, in a late book en
titled "The Spirit of Truth Vindicated," that I need the less to
enlarge atthis time, to which I refer the reader for satisfaction
concerning some objections raised against the place. However,
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210
I will briefly consider it here ; and that our believing-'Christ to
be an universal and sufficient light, and that light to be Christ,
may stand in the view of tbe world upon so good a foundation
as the testimony of that divine and well beloved apostle, I shall
observe that two things are commonly urged against our un
derstanding ofthe first nine verses of John, as they respect the
light. 1. Some say, that the light here spoken of, is not a superna
tural, and consequently no saving light, but the light of common
reason. Others call Kthe light of nature, decayed by the fall;
and what conviction ariseth thence, is only the imperfect re
mains of that natural light, which these men who thus speak,
grant all have, as well before as after Christ's coming in the
flesh. 2. Others say, that this is indeed an universal and saving
light, but they restrain it to Christ's visible appearance, and
make the all, to be all those only that shall believe, and the world
to be the new spiritual world Christ came to create, by saving
knowledge, which believers come into.
1 will briefly answer both, and therein as well all those who
lioid the former, as those who maintain the latter.
It is agreed by the first sort, that in the beginning of this
chapter, Christ's eternal divinity is declared by the evangelist,
since some of thera tell us, out of Eusebius?, that it was written
on that, very occasion ; one Cerinthus then denying any such
thing. " The Word was with God, and was and is G^od." John i. 1.
This God, the same person tells us in his first epistle, " is light ;'*
that " by him all things were made," and among the rest man
kind. He then tells us that this Word had life, and from thence
descends to inform us what the Word was with respect to man :
" In him," the Word, " was life, and the life was the light of
men ;" and that, as such, " He was was that true light, (and not
John, who only came to bear witness of that true light,) which
lighteth all mankind coming into the world." John i. 2, 3, 5, 9.
That this light is divine, and no otherwise natural than as it
is Christ's nature, or natural to the Word, I shall thus prove.
Man is here supposed to be before he was lighted, therefore
whatever was proper and natural to man, as man, he had before
he was enlightened. That is, he had a reasonable soul, endued
with intelligent faculties,- and that clothed with a body fitted
with sensible organs. The latter differed him from inanimate,
the former from irrational creatures. But still the light, with
which this soul is lighted in reference to God and things apper
taining to its eternal well-being, belongs not to man, as man.
Surely then, this light must be superadded, that is, over and
above man's composition as a mere understanding creature.

211
and consequently it must descend from above, and in this sense
be supernatural. Thus the Word created all things, and among
them, inade.man, and lighted man with a supernatural light.
That this light was not only over and above man's nature,
but is also divine and saving in itself, I prove from its being
the life of the Word. For if the life of the Word be the light of
men, here is no such thing as descending to an effect, to prove
the light Divine ; as that the life should bring forth a light, and
therefore this light is Divine, because the life of the Word that
produced it is so. I say, without going to an effect for a proof of
the light's Divinity, I thus undeniably prove it from the life
itself; for that very Divine life is the Light. Not that it cre
atetb a light, or brings forth a light as a cause doth an effect,
hut is that very light itself. So that unless they will raake that
life natural, (I mean as they do, created, though very impro
perly, for a Divine life is natural to Christ,) they cannot con
clude the light, which is that very same life itself, to be a
mere natural light.
If then the very life ofthe Word, be the Light of men, then
unless the life of the Word be natural, the light of men must
be supernatural, divine, and infinite, as it becomes the life of
the Word, (which is God,) to be. '
The life of the Word being then the Light of men, and that
without any descent, and consequently divine, I have no need
to prove it saving, till our opposers have divided saving from
divine. However, let me briefly say, that it being a measure
of the true light, so called by way of excellency, far transcend
ing John, {^for as such is he preferred, who is the Enlightener,)
and that it was through John all should believe in him. And
lastly, that to those who received him as the universal En
lightener, or true Light, " he gave power to becorae the sons
of God," (John i. 12,) it will unanswerably follow, that the
light is saving. . And indeed I have, with raultiplied arguments
and testimonies, made appear from scripture and story, the
universality and sufficiency of that Divine light. Such then that
say it is decayed, because they are so themselves, methinks
reserable those at sea, who being under sail, fancy the shore
moves. The fault is in the eye, blinded by the god of the world,
and not in that blessed light, which shines unprofitably upnn
the blind, through their ovvn blindness got by disobedience. —
Let them by unfeigned repentance be tinscaled, and the sun
will give proof of its light. Darkness ought not to charge the
light, but itself, that it sees not. Some confess all are enlight
ened, but deny the sufficiency thereof, and so refuse to be ruled
by it, and live up to it. Let them first obey it, before they
despise it, and prove themselves above it, before they' throw it
so far below a christian. They may be then allowed to blame

212
the light as impotent, or imperfect, when they outlive it, or can
live uncondemned of it, and their experience can tell us its
insufficiency to well-living. It is vain to undervalue that which
chargeth both with duty omitted, and sin committed. Happy
were they, if leaving prejudice they obeyed the light within !
However, this stands sure, that the life of the Word is the
light of men, and consequently divine ; and, to say nothing of
the absurdity of their phrases, there I will leave this first sort
of men, and their fruitless opposition.
To the second interpretation given, destructive of that scope
we say the text has, I return thus much.
That because the light of men was the life ofthe Word, which
Word was God, by whom all things were created ; and that
all raen are raentioned in that place controverted, which pre-
supposeth no farther qualification in order to have this light,
than being born, (one of that all men,) into this world ; I con
clude, tbat it is not only a most false, but injurious notion, to
assert the coraraeneeraent or being of that light to men, only to
be frora the coming of Christ in the flesh.
Besides, sinee this relates to the whole man, which Word
begins with Adam, and ends with the last of man's race, I can
not conceive how that exposition can be valid. For then John
would have been before Christ, instead of Christ's being before
Abraham : whereas, therefore is John denied to be that light,
because that true Light, by way of excellency, was the enlight
ener of "all raen," yea, of John hiraself; and tberefiire called,
" that true Light," tbat is, the fountain of all light, light
itself, from whom all derive, but He derives from none.*
And to say nothing at this tirae of the miserable estate those
of mankind raust labour under, antecedently to Christ's coraing
in the flesh, let it be considered, that these first nine verses in
John, relate not in the least to his fleshly appearance, from
M'henee those men would date both his original^, and man's illu
mination ; but are a continued series of the highest proofs of
his divinity, that wc might as well know what he was before
he came, as when he did come : and the one was an introduc
tion to the other. Neither is it fair for these men to allegorize
Christ out of his divinity, and yet deUy us any allegory to
prove it. If they deny meanings elsewhere, let them do so
here. It misbecomes men that have their wits, to rack them to
prop fancy.
Further let me add, (John i. 10.) that as he who then came
into the world, was tbe same that created that world into which
became, and was therefore previous, or before such coming;
* See Origen, Chrysostom, Greg. Erasm. Drus. Zeger. Cam. Grot. B. Sand.
Dr. Ham.

213
so neither ean it hold that the world into which man comes, is
the new creation, since itis not said, "who believe," which is
usually joined to things of that importance. " Believe and be
saved," &e. Nor can such as do not believe, be totally ex
cluded from being lighted, since the wicked could not rebel
against it, if they had it not ; neither men's evil actions be
reproved without it. John iii. 19. — Eph. v. IS. So that all such
notions are foreign both from scripture and reason.
We shall conclude then, that Christ, the Word-God, ia the
light of the world, and that all are enlightened by him, the
Eternal Sun of righteousness ; therefore the light of men is
Christ. For to him, Christ, or the true light, John testified,
who gives wicked raen to see their unrighteousness, and who
leads good raen on in the way of holiness, which, persevered in,
brings unquestionably to eternal happiness ; and without whieh,
all iraputation of general acts of righteousness, performed by
Christ without us, will avail nothing for salvation in the great
and terrible day of God's inquest and judgment, when all shall
be judged, not by the deeds any other hath done for them,
(wholly without them,) but according to the deeds done in their
own mortal bodies.
This subject I shall conclude, with a few reasons for the uni
versality and sufficiency of the light within, that we raay not
only be seen to have the scriptures of truth, and other authori
ties, but reason also, which is more universal, on our side too.

CHAPTER XX.
The universality of the Light within, proved by reason.
That there is an universal light, the universality of all ages
hath plentifully testified. There is nothing more constant now,
that can plead either such antiquity, or general consent. Not
a nation in the world ever knew an age, in which it was des
titute of such a discovery of internal light, as gave them to
discern evil from good ; that virtue was not ever niost com
mendable, and vice above all things pernicious and damnable.
This is matter of fact, which I have already proved, and the
most barbarous of nations now inhabited, are a clear demon
stration of what I say. I conclude therefore since both wicked
and good men in all ages, have confessed to well and ill doing,
and that this depends upon the discovery of the divine light of
Christ, whieh manifests every reprovable action ; that none of
mankind are exempted from this illumination.

214
But again, it is highly consistent With the goodness of God,
and order of his creation, since it seems unreasonable that men
should have the benefit of a natural sun, which shines on the
just and unjust, by which to direct their steps, and securely
transact all temporal affairs ; and yet that their souls should
be left destitute of a spiritual luminary, or Sun of righteous
ness, when in comparison of the salvation of a single soul,
Christ counts the world of no value. The soul then hath eyes
as well as the body ; and as raen raay see, if they please, when
the sun is in the outward firraaraent, unless they wilfully close
their eyes, so may all rational souls see, if they will, by their
€ye of reason, that spiritual Sun, which gives as true discerning
and direction to the mind, how to think and desire, as the na
tural sun doth to the body, how to act and walk aright.
Were not this true, men would miserably charge God with
neglect to his creatures. For since it is to be supposed that
God made nothing but with a design it should acknowledge a
Creator, after its respective nature ; and that man's duty was
peculiar, namely divine homage and worship, expressed gene
rally by a life corresponding with that Being who raade him,
it is just that we believe God hath indued mankind with some
thing that is divine, in order to it; since otherwise, man would
be destitute of tbat which should enable him to perform that
duty, withoijt which he could not please nor rightly acknowledge
God. If then all mankind ought to worship, fear, and reverence
<iod, certainly all raankind have an ability from God so to do,
or else perfect impossibilities are expected, man of himself
being a raost impotent creature, But it can never stand cer
tainly with the rectitude and justice of the eternal God, to
expect from man what he never gave him power to do, or the
improvement of a talent he never had. In short, if we ought
to think that God is to be reverenced and worshipped, we must
agree that God endued mankind with a Divine light and know
ledge, in order to that end, or say with the man in Matthew,
" God is an hard master, and austere lord, he reaps where he
never sowed." But I am almost afraid that the prineiples and
prejudice of some, incline them rather to think hardly of God,
than favourably of the light. How ill doth it become those to
object an impossibility of the light's bearing their iniquities,
who are daily wounding it with their rebellions ?
But they object, some deny they have it, and others by their
dissolute lives show they are void of it. To whieh I say, it is
not impossible for a life of worldly care and pleasures, and
downright debauchery, to darken and quite blind that eye
which only sees the light of truth, and being kept single, pre
serves the body full of light. But this makes no alteration in
the light. If through repentance and contrition the scales

215
fall off, the light refuses not itself to the eye that can and will
see it. The light remains unaltered, it is man that changes.
Would the running mad of some men be a good argument to
prove mankind irrational? Neither is it any demonstration
against the universality of the light within, because some have,
by the stupifyings of sin, rendered themselves insensible of it.
Nor doth ill living disprove the sufficiency of the light,
though it prove disobedience to it. Is it good logic, that be
cause a wicked raan will not receive good advice, therefore he
never had it ? And what better reason can it be to say, men
disobey the light, therefore they never had it, whilst that
proves they had it, at least as a condemner? A raan raay be
said to be lighted, when he knows and does not his duty ; but
rather, I confess, when he becomes a better man by such illu
mination. In the first sense, all are illuminated; in the last,
only su«h as follow to obey the light ; for they will find their
understandings illuminated, and their hearts raended, of which
the disobedience of others deprives thera. In short, all have
light to reprove, unless they have quite put out their eyes ;
but such only have it beneficially, as their teacher and direc
tor, who receive it in the love of it.
Since then the consent of mankind, the goodness and justice
of God, and reason of the thing itself, plead so strongly for the
universality of this light/ I need say the less, and shall de
scend to consider its sufficiency.

CHAPTER XXI.
The sufficiency of the Light proved by reason.
Beeause, as well the sufficiency as universality of the lighter
is struck at by our adversaries, it shall not, I hope, seem araiss
if I say something briefly to it, though much of what I have
said about the other raay be referred to this.
That the universal light is also sufficient, is a belief so rea
sonable and necessary, that the opposite opinion must needs
impeach the justice of God. All grant that God has made
man rational, and capable in some measure of the knowledge
of his Creator; which his bare capacity would never have
given him, unless God had pleased to have made some disco
very of himself suitable to that created capacity in the crea
ture. Certainly then, since God desires not that the creature
should receive a wrong impression of hira, while he requires
universal fear and reverence, he must needs have given some
certain and sufficient discovery and measure to the creature,

216
in order to it, by those lively manifestations, and most sensible
touches of the light to and upon the soul, which cannot but be
true, clear, and, if minded, efficacious. For that God should
require men to serve him, and not give them what is sufficient,
is worse than not to give at all. Since man's not obeying such
discoveries, is not so great an aggravation of his neglect, as.
the imperfection of them is, either of the insufficiency or un
willingness of him that made them, to do otherwise. What is
this but to say, that God expects homage from men, as their
sovereign Lord, and that they live uprightly in the world, and
yet that he has not given them ability to do it ? He pronounces
such miserable who conform not themselves to an holy life, but
gives no power to avoid the curse ? In short, though reason tell
us he made none purposely to destroy thera, but rather that he
might be glorified in their salvation, which he is also said to
invite men to ; yet that he designs nothing less, by leaving all
mankind under the faintings of an impossible success. But as
such disraal consequences belong not to the truth, so we are
well assured, the light of which we speak, has ever been suffi
cient to the end for which it has been given, in every age, both
to raanifest evil, conderan for it, and redeem from the power
and pollution of it, by the holy operation of its power, all those
who are the diligent disciples of it. For it seems most unrea
sonable tbat the spiritof darkness should be sufficient to draw
into sin, and yet that the Spirit and Light of Christ should not
be sufficient to redeem and save from it. Since therefore we
cannot admit of any insufficiency in the light within, but at
the same tirae we raust suppose — Fii*st, that whilst God would be
rightly worshipped, he has too darkly discovered the way how
to do it aright. And secondly, that his gift is impotent. And
thirdly, that man is required to do what he has no power to
perform. And fourthly, that whilst God requires man to serve
him, he hath not so much as shown him what way he ought to
do it ; which are consequences most unworthy of God. We
rather choose to sit down contented with this belief, that God
who made man, and has given him a soul capable of knowing
and serving his Maker, hath also endued him with divine
knowledge, by a superadded light and power, and enabled him
thereby to live subservient to that knowledge. That God's
gift is perfect and sufficient for that work ; and that such as
are led by it, must needs be led to God : unto whom the divine
Light naturally tends, and attracts as that from whom it came,
which is certainly a state of blessed immortality.
In short, accept reader of these few arguments, comprehen
sive of these two chapters, and indeed of most of wbat goes
before.

217
1. God requires no man to do any thing he has not glve«i
him first light to know, and then power to do. But God re
quires every raan to fear him, and work righteousness : there
fore he has given every man, both a discovery of his will, and
power to do it. ,
2. No man ought to worship the true God ignorantly. But
every man is commanded to worship God : therefore he is to
do it knowingly.
3. No man can know God, but God must discover it to him,
and that cannot be without light: therefore every man has
4. This light must be sufficient, or God's gifts are imper
fect, and answer not the end for which they were given. But
God's gifts are perfect, and can perform what they are design
ed for : therefore since the light is his gift, it must be sufficient.
Thk scm is THIS. Every man ought to fear, worship, and
obey God. No man can do it aright, that knows him not. , No
man can know him, but by the discovery he makes of himself.
No discovery can he made without light; nor can this light
give that discovery, if imperfect or insufficient in nature:
therefore, all bave a sttfficient light to this great end and pur
pose, viz. to fear, worship, and obey God ; and this Light is
Christ.

CHAPTER XXIL
The question, who he is, or they are that obey this divine light,
^c. ? considered and answered ; being the character of a true
Quaker.
I ara now corae to my last question, viz. who this he is, or
they are, that obey this light, and in obeying attain salvation ?
Or, v/hat are the qualifications ofthose that obey Ihis light 7
Not what are their names, but what kiiid or manner of people
are they ? In short, what is it to obey the light ?
I think I have sn fully expressed myself already in this mat
ter, that with an ingenuous reader, I might be saved the pains
of further considering it. But that nothing may be thought to htr
shunned as unanswerable, which is so easy to be answered, I
must tell him and all men, and that not without some elperih
mental knowledge of what I say^ that such obey the light, who
refrain from all that the light manifests to be evil, and who JA-
cline to perforra all that it requires to be done. For exaiilple,
when the light shows thait it is inconsistent with a man fearing
God to be wanton, passionate, proud, covetous, backbiting, en-
3E

218
vious, wrathful, unmerciful, revengeful, profane, drunken^
Voluptuous, unclean, which, with such like, are called in scrip
ture, " the fruits of the flesh, and works of darkness ;" (Eph. v.)
and persons so qualified, the " children of wrath," such as " de
light not to retain God in their knowledge," &c. Rora. i.— I say,
when the light discovers these things to be inconsistent with a raan
fearing God, he who truly obeys the light, denies and forsakes
them, however cross it be to flesh and blood, and let it cost him
never so dear. Though relations do both threaten and entreat,
and the world mock, and that he is sure to become the song of
the drunkard, and a derision to his ancient companions. No,
he dare not conform himself any more to the fashions of the
world, which pass away, and which draw out the mind into vain
and unprofitable delights, by which the just in him had formerly
been slain ; neither to gratify " the lust of the eye, the lust of
the flesh, and the pride of life," (Jam. v. 6 — 1 John ii. 16, 16.)
which are not of the nature of his Father, who has begotten bet
ter desires and resolutions in him. Ue rejects the conversation
he once had in the world, and in the eye of its children, seems a
man forlorn and distracted. He takes up the cross, despises the
shame, and willingly drinks of the cup uf bitter raockings, and
yields to be baptized with the baptism of deep trials, that
Christ Jesus his Lord drank of, and was baptized with.
He is as well taught to deny the religions, as cares and plea
sures of the world. Such as profess religion from what they
have either been taught by others, or read and gathered after
their carnal rainds out of the scriptures, intruding into the prac
tices of either prophets or apostles, as to external and shadowy
things, not being led thereto by the same power they had, be
can have no fellowship with. He counts all such faith and wor
ship the imagination of men, or a mere lifeless imitation. He
prefers one sigh begotten from a sense of God's work in the
heart, beyond the longest prayers in that state. He leaves them
all, walks as a man alone, fearing to offer God a sacrifice that is
not of his own preparing. He charges all other faiths and wor
ships with insufficiency, and mere creaturely power, whieh are
not held and performed from an holy conviction and prepara
tion by the angel of God, the light of his presence, in the heart
and conscience. Therefore it is that he goes forth in the
strength of his God against the merchants qf Babylpn ; and woes
and plagues are rightly in his mouth against those huyers and
sellers ofthe souls of men. He is jealous for the name ofthe
Lord, and therefore dares not speak peace to them, neither
can he put into their mouths, but testifies against all such ways.
Freely he received, freely he gives.
Thus is this man unravelled, unreligioned, and unbottomed as
fo his former state, wherein he was religious upon letter, form.

219
Men's traditions, education, and his own imagination. He is as
a man quite undone, that he raay be made what the Lord would
have him to be. Thus is he convinced of sm and of n^WeoMS-
ness too ; and the joy he once had when he girded himself and
went whither he listed, is now turned into sorrow, and his re
joicing into howling. He has beheld God in the light of his Son,
and abhors hiraself in dust and ashes. Sin, that was pleasant
once in the mouth, he finds bitter now in the belly, and that
which the world esteeras worthy of their care, he flies as a man
would do a bear robbed of her whelps. Sin is become exceed
ing sinful to him, insomuch that he cries out, who shall deliver
me ? He labours greatlyj and is very heavy laden : yet he is not
willing to fly in the winter, but is resolved to stand the trial ;
for this man not only brings his former deeds to the light, and
there suffers judgment to pass upon them, but patiently takes
part in that judgment, who was so great an accessary to them.
Nor doth his obedience conclude with the sentence given against
past sins, and himself that committed them ; but most patiently
endures the hand of the Lord till his indignation be over past,
and till that which condemned sin, (the fruit,) hath destroyed
the very root of it which hath taken so deep hold in his heart,
and that the sarae Spirit of judgment that condemned sin, is
brought forth into perfect victory over the very nature and
power of sin. This judgment is found and felt in the light, there
fore do the sons ofthe night reject the knowledge of its ways, and
the children ofthe day rejoice greatly in its appearance.
But neither is this all that raakes up that good man who obeys
the light; for a complete son of light is one that has conquered
and expelled the darkness. It is true, he was once darkness,
but now light in the Lord, because he hath been turned from
darkness to the light, and from satan's power unto God, who is
Light itself, and with him is his fellowship continually .-Eph. v,
1 John i. 5, 6.
This is the man, who in the way of the light ofthe lamb of
God, hath met with inward cleansing ; for having been purged
by the Spirit of judgment, and the Spiritof burning, (otherwise
called the severe reproofs, strokes, and terrors of the light in
the conscience,) he has ever a watch set up in his heart. A
thought must not pass which has not the watch-word, but at
every appearance to fhe raind, he cries " stand ;'' if a friend,
and ov\'ned of the light, (who is the great leader, given of God
for that purpose,) then he entertains it ; otherwise, he brings it
to the Coraraander df the conscience, who is to sit in judgment
upon it. Thus is Christ the Light, King, Judge, and Lawgiver.
And by this he grows strong, and increaseth with the inereases
-of God. Yet he often reads the blessed scriptures, and that
with much delight; greatly admiring the exceeding love of God

220
to former ages, which he himself witnesseth to be true in this ;
where also raany things are opened to his refreshment. So is the
light thv^ just man's path, that in every age still shineth brighter
and brighter, in which the cleansing blood of Jesus Christ is leit
tn cleanse from all sin. Thus doth he bridle his thoughts, so
that his words and actions offend not.— Jam. iii. 1, 2, 3. Above
all, he is often retired to the Lord, loves fellowship with him,
waits for dkily bfead, vvhich he asks, not in his own words, stri
vings, oi- will, but as one empty of his thoughts, and jealous of
the peace or comfort that is drawn frora thence, he silently
waits to feel the heavenly substance brought into his soul, by the
immediate hand of the Lord. For it is not fetching in this
thought, or reraerabering the other passage in scripture, or
designedly calling to mind what has been formerly known, that
gives rij^ht peace ; hut every iramediate word that proceeds nut
ofthe mouth of God, that ean satisfy him. In short, he that obeys
the light, is thereby " taught to deny ungodliness and worldly
lusts," and to be sober, righteous, patient, humble, meek, upright,
merciful, forbearing, forgiving, peaceable, gentle, self-deriying,
constant, faithful, and holy, because the Lord his God is holy.
Thus have I given a brief account as well what he is not, as
what he is, who is obedient tn the light within, which is. Christ's
spiritual appearance in the heart, whose holy blond is sensibly
felt to cleanse, atone, and save all those who believe and abide
therein, both frpija the guilt and pollution of sin.

CHAPTER XXIII.
The discourse hitherto summed up, and concluded, with an exhor
tation to all professors of religion, especially our opposers.
I will sum up the whole of this discourse into these few
heads :
I. That salvation is to be saved from sin first, and wrath
consequentially. " He shall save his people from their sins."
Mat. i.
II. That Christ, fhe Word-God, has lighted all mankind,
not only after his coming in the flesh, but before. And that
the Light has ever been sufficient, as well as universal, to lead
to God all such as have obeyed it, as by its properties and
effects is demonstrated.
III. That the difference betwixt the time of the law and
that of the gospel, as generally distinguished, was rather in
manifestation than in nature. God might be as much more
propitious and bountiful to the last ages, (be it that they were

221
better able to receive such extraordinary discoveries, or that
it was the alone good pleasure of his sovereign will,) as he was
to the former ages ; yet that he gave them a sufficiency of the
same Divine light, to conduct them through the world to eternal
blessedness. IV. That Jews and Greeks, heathens and christians agree
in this.
V. That still the pre-eminence is given to Christ's manifesta
tion in flesh, both generally and particularly, that being both
the fulness of time, and fulness of discovery, which put an
end to the types and figures, and carnal commandments, by
showing forth an abrogation and consummation of them all, in
Christ the substance itself. In which state they are not needed ;
but in comparison thereof, they are, (though once they were as
calenders, for weak people to read some mystical glory by,)
but " beggarly elements" now.
VI. That not only in that flesh, did the Eternal Light preach
forth itself the end of these things, by revealing and becoming
the author of a more plain and perfect way, though less easy
tb flesh and blood, (placing the stress of all upon an evangelical
righteousness, whereof he became the first minister, and our
most hnly example,) but he also appeared in that public body,
so peculiarly prepared, a general Saviour, by his life, doctrine,
miracles, death of the cross, and resurrection ; in and by all
which he "obtained 0 name above every name."
VII. That nevertheless, not to the body, but the holy Light
qf Life therein, is chiefly to be ascribed the salvation, and to
the body, however excellent, but instrumentally ; for that it
was the Eternal Light and Life, which gave the weight to all
the actions and sufferings of the body.
VIII. That the benefit then procured is not witnessed by
any, but as they come to believe in Christ the Light as he doth
appear in the heart and conscience to save from sin, destroy
the works of the devil, finish transgression, and bring in of his
everlasting righteousness. Wherefore to imagine one's-self
entitled to a state of salvation, whilst in rebellion against the
Light within, which is Christ's inward knocking and appear
ance, must needs be a delusion most pernicious, and destructive
tu the souls of men.
IX. That upon the whole it is determined and concluded,
that Christ is that light which shineth in the conscience.
X. That the light is proved by reason, both universal and
sufficient. The first, from the consent of mankind and the
goodness and rectitude of God. The second, both from expe
rience, and that it were inconsistent with the goodness and
wisdom of God, to give a light to his creature insufficient for
the work for which he gave it.

222
Thus iu short have I given the heads and results of most of
the matter contained in the whole discourse upon the Lighf. —
And I entreat our adversaries, they would seriously weigh
the whole, before they either reject it, or pretend to reply to
it. But let them be advised to try the virtue of the Light, be
fore they sentence it to have none. And in the love of God be
once prevailed upon, to consider if something in ihem doth not
really condemn them for evil, and amongst other things, for
these brisk attempts against it, and unreasonable undervalu-
ings of it. ,
Oh, why should men covet to know so far beyond what they
faithfully practice ! Let them first out-live the just and holy
requirings of the Light, before they put these barbarous
affronts upon it, as a " Will in the wisp," a " dark lanthnrn
light," " natural," " insufficient," " ignis fatuus," " the Qua
ker's idol," and abundance of such like frothy, profane, and
indeed blasphemous epithets, which some have wickedly bes
towed upon it, as if they were its proper names. When the
scriptures they would oppose to it, plainly tell them that the
whole work of the apostolical ministry was, " to turn people
from darkness to the light, from the power of satan unto God,
that they might have remission of sins." As much as to say,
such as are turned to the light, are turned to God who is
light ; and those who abide there, both have remission of the
punishment, and purgation from the defilement of sin.
And whatever any may think of us, we both believe, assert,
and will maintain, against men and devils, that God is light ;
and that out of the light, or void of his divine illumination, no
man ean know him, and consequently not worship him, unless
they should worship an " unknown God." That such as re
ceive this illumination, and rebel not against it, but improve
this heavenly talent, they have fellowship with the pure eternal
God, and experience the blood of Jesus Christ to cleanse them
from all unrighteousness.
If any think to arrive at glory another way, and will not be
admonished, let them proceed ; we speak what we know, and
can but declare what we have felt of the work of God in our
hearts. The scriptures we highly value. But we believe not
the things we often quote thence to be true, only because there,
but for that we are witnesses of the same operation, and bring in
our experimental testimonies to confirm the truth of theirs. —
And such truly honour the scriptures : all others are at best
but empty scribes, and pharisaical babblers.
So with God I leave my labour in this particular, desiring
that his heavenly light may yet more abundantly arise upon the
dark hearts of mankind, and awaken them to repentance, that
since it hath so long shined in darkness uncomprehended, till

223
even darkness itself is grown so impudent as to impute its ina
bility to see, to the insufficiency of the light, he would be pleas
ed to cause it to shine out of darkness, that it might plead the
excellency of its own divine nature in the consciences of men
and women, against the scorns and detractions, that even too
many of the great professors of Christianity stick not to fling
upon it. So ill are they principled, and so unchristianly em
ployed. Which proves to rae how little they are professors of
the true, pure, and undefiled religion, whatever place their
cunning devices may have given them in the hearts of weak,
simple people. My soul .pitieth their opposition, and feareth
the consequences of such resistancej and desires they may see
the very vanity of their endeavours agaijist the light, repent
of them, and be converted, that God may yet heal thera. —
Which sincere prayer is my return for all their hard speeches
and ungodly sayings against us in general, and myself in par
ticular.
W. PENN.

A DISCOURSE
OT TBE
GENERAL RULE OF FAITH AND PRACTICE,
AND jrD(iE OF CONTROVERSY.
Greatly irnporting all those who desire to take right measures qf
faith, and to determine (at least to themselves,) the numerous
controversies now on foot in the world; being an appeitdix to the
first part of the Chriman Quaker. 0000
BY THE SAME AUTHOR.

" For in Christ Jesus, neither circumcision avalleth any thing, nor uncircumci
sion, but a new creature .- and as maiiy as walk according to this rule, peace
be on them, and mercy, and upon the Israel of God." Gail. vi. 16.
" But God hath revealed them unto us by his Spirit : for the Spirit searcheth
all things, yea, the deep thing's of God. — The thing-s of God knoweth no man,
but the Spirit of God.— He that is spiritual judgeth all things." 1 Cor. ii. 10,
11,15.
"But ye have an unction frojn the Holy One ; and ye shall know all things."
1 John ii. 20.

OB THE GENERAL, KUIE OF FAITH AND PRACTICE.
SINCE there are so many faiths in the world, and perplexed
controversies about them ; and that it greatly behoveth every
man, if to contend for, then fil-st to know the true faith that
overcometh the world ; it may not be unnecessary to say some
thing ofthe general rule of faith and life, and judge of contro
versy, at this time. And indeed I am pressed to it from this
weighty consideration, that men perish for want of it, and can
no more arrive at truth without it, than the distressed mariner
can gain his port who sails withnut either star or compass.
I shall begin with an explanation ofthe terms rule an<\ faith,
of which we shall first treat, that we may as well express what
we intend by the one, as what we mean by the other, which will
be a proper introduction to the whole discourse.
By general rule, &c. we understand, that constant measure or
standard, by which men in all ages have been enabled tojudg^

225
of the truth or error of doctrines, and the good or evil of thoughts,
words, and actions,
Hy faith we understand an assent of the mind, in such manner,
to the discoveries made of God thereto, as to resign up to God, and
have dependence upon him, as the great Creator and Saviour of
his people ; which is inseparable from good works.
Thai men, in all ages, have had a belief of God, and some
knowledge of hira, though not upon equal discovery, raust be
granted from that account that all storv gives us of mankind in
matters of religion. Several have fully performed this. Of
old, Justin Martyr, Clemens Alexandrinus, Augustine, and
others. Of latter times, Du Plessy, Grotius, Ainiraldus, L.
Herbert, and above all Dr. Cudworth. And indeed the relics
we have of the most ancient historians and authors, are a de-
m<mstration in the point. Now the scripture tells us, that " no
man knows the Father but the Son, and he to whom the Son
reveals him." Mat. xi. 27. — And as " none knows the things
of man, save the spirit of man ; so the tilings of God knows no
man, .but the Spirit nf God." 1 Cor. ii. 11 — Hence we may
safely conclude, that the creating Word that was with God, and
Was God, in whora was life, and tbat life the light of men, and
who is tbe quickening Spirit, was He by whom God in all ages
bath revealed hiraself; consequently, that light or Spirit must
have been the general rule of men's knowledge, faith and obe
dience, with respect to God. And thus much Pythagoras, who
lived about six hundred years before those words were spoken
or written, laid down for a maxim, viz. That nn man ean knnw
what is agreeable to God, except a man hear God himself, and
that must be within ; for tbat was his doctrine. To whieh the
apostle and prophet thus agree : 1. In that " whatever raakes
manifest is light." Eph. v. 13. 2. That " vvhatever might be
kn >vvn of God was made manifest within; for God, Twho is
light, 1 John i. 5,) had shown it unto thera." Rora. i. 19. —
And, " God hath shown unto thee, O raan, what is good, and
what God requireth of thee," &c. (Mich. vi. 8.) which could not
be without the light of his Son shining in man's conscience ;
therefore the light of God in the conscience must needs have
been the general rule, &c. It was by this law that Enneb,
Noah, Abraham, Melcbizedeck, Abimeleeh, .lob, .lethro, &c.
walked and were accepted, as saith Irenseus and Tertullian :
« They were just by the law written in their hearts." Iren.
1. ii. c 30. — Tertul, con. Jud. p. 184. Then was it their rule to
and in that just state.
Obj. It seems then you deny the scriptures to be the general
rule, &c.
Answer. How can they be the general rule, that have not
been general ? That which was both before, and Since they
2 F

226
were in being, must needs be more general than they. But
that was this light in the conscience, the law and guide of those
patriarchs, (for the scriptures began long after, in the time of
Moses,) consequently that must be the general rule, &c.
Obj. But granting that the light within were so before scrip
ture was extant, yet since the writings of holy scripture, the
scripture, and not the light, hath been the general rule.
Answer. That cannot be, unless Palestina, or Canaan, a little
province of Asia, was the whole world, and that the Jews, a
particular people, were all mankind. For at what time those
writings were among the Jews, other nations were only left to
the law and light within. This the apostle confirmeth in that
passage, " For the Gentiles, which have not the law, (that is,
the outward law, or law written upon stone,) do by nature the
things contained in the law, which showeth the work of the
law written in their hearts." Rom. ii. 14, IS. — And the Gentiles
themselves called it, " The irarautable law, the everlasting
foundation of virtue; no lifeless precepts, but iramortal; a
sacred good, God the overseer; the living rule, the root of the
soul, that vvhich makes the gond raan." Thus Thales, Pytha-
gnras, Socrates, Plato, Plotin, Hieron, Philo, Plutarch, as cited.
And saith Sophocles, " God grant that I may always observe
that venerable sanctity in ray words and deeds which these
noble precepts, (written in man's heart,) require. God is their
father, neither shall they ever be abrogated ; for there is in
them a great God that never waxeth old." More reverent
epithets than our opposers ean afford, as their books too openly
witness ; yet they would go for christian men, though mani
festly short of heathens.
Thus it is evident that the scripture was not the general rule,
after it was given forth.
Obj, But bath it not been since, and is it not now the general
rule, &c.
Answer. There hath been since, and is now the same im
pediment. For before Christ's coraing in the flesh, and since,
where the scriptures never reached, there hath been the same
light. And though nations, by " not glorifying God as God,"
when they have known him, have been given up to all manner
of iniquities, insomuch as their understandings have been
greatly veiled, yet did not the light within so entirely lose
its ruling exercise among them, as that they lived without
any sense of such a thing. Therefore still the scriptures
have not been, neither are the general rule ; no not so much
as of any age, since in no age can it be proved that the
whole, or greatest part of the world had them. But had they
been so for some one or two ages, as they never were ; yet the

227
granting it will not reach our question, where the word general
implieth the nature of the thing itself, respecting raankind
frora the beginning of the world to this day, and sn to the end.
Obj, But is not the scripture the rule, &c. of our day ?
Answer. If the rule, then the general rule. For whatsoever
is the rule of faith and life, excludeth all other from being
general, they being but particular in respect of itself. There
fore not the rule, (though a rule,) of faith and life.
But besides their not being general, I have several reasons
to offer, why they cannot be the rule of faith and life, &c.
* 1. If now the rule, then ever the rule. But they were not
ever the rule ; and therefore they cannot now be the rule. —
That they were not ever the rule is granted. But that they
are not therefore now the rule may be by some denied ; which
I shall prove thus. If the faith of God's people in all ages be
of one nature, then the rule but of one nature. But clear it
is, (Heb. xi.) the faith has been but of one nature, conse
quently the rule but of one nature. In short, if the holy
ancients had faith before they had or wrote scripture, they had
a rule before they had or wrote scripture ; for where faith is,
there is a rule for that faith. And if the faith be of one na
ture, the rule is of one nature also. And since the faitli is in-
• Justin Martyr saith, " That all are clu'istians who live with Christ, as Abra
ham and Elias ; and amongst the Greeks, as Socrates, Heraciitus, &c. See
Scultetus on him, who also saith, that some at this day are of his judgment,
who have taught that ' Melcbizedeck, Abimeleeh, Ruth, Rachab, the queen
of Sheba, Hiram of fyre, Naaman the Syrian, and the city of Ninevah, are in
the catalogue of Christians.' "
Eusebius Pamph. in his Ecclesiastical History, saith, that Abraham and the
ancient fathers were cliristians : and defines a christian to be, one that by the
knowledge and doctrine of Christ excels in moderation of mind, in righteous
ness and conlinency of life, and strength of virtue and godliness towards one
only God. See Scultetus on him.
Clemens Alexandrinus saith, the law of nature and of discipline is one. —
And Moses seems to call the Lord the covenant : for he had said before, the
covenant was not to be sought in scripture ; for tliat is the covenant, whicli
God, the, cause of all, sfetteth, whence his name in Greek is derived. And in
the preaching of Peter, thou mayest find the Lord called the Word or Rea
son, and the Law. See his 1 book Strom, at the end. And before, page 3a3,
he saith, the law and the gospel is the operation of one Lord, who is the vir
tue and wisdom of God : and the fear which the law had bred, is merciful to
salvation : and the fear of the Lord is the beginning of wisdom. That she,
(that is, wisdom,) that ministereth providence, is mistress and good and the
]ioWer of both'procureth salvation : the one chastizmg as mistress ; the oiher
being bountiful, as a benefactor. For one must pass from darkness to life ; and
applying his ear to wisdom, first be a servant, then a faithful minister, and so
ascend into the number of sons, and be brought into the elect adoption of sons.
That the law works to make them immortal, that choose to live temperately
and justly. And again, evil men do not understand the law ; but they that
seek the Lord, do understand every good thing. And the whole first book of
tlie Stromata is especially to prove 3ie antiquity of the one true reli|;ion, or
pliilosopby as he calls it.

228
ward, spiritual, begotten of the immortal Word, in which is
life, and that life the light of men, and that this Word of life
and light was the rule ; then no book, writing, or engraving on
visible and perishable raatter, can be the rule now.
Again, such as the faith is, such must the rule be. But the
faith is, as before stated, inward and spiritual, which no raere
book can be.
2. If the scriptures were the rule, they must have always
been a perfect rule, ever since they were a rule. But this is
impossible, since they were many hundred years in writing,
and are now imperfect also as to nuraber. How then are they
the perfect rule ?
That they were not the perfect rule before they were writ
ten, must be granted ; and that they were many hundred years
writing must aLso be allowed ; and that they are iraperfect now,
as to number, I prove :
First, Enoch's Propheey is mentioned by Jude, but not ex
tant in the bible. The book of the wars of the Lord, Numb.
xxi. 14. The bopk of Jasber, Josh. x. 13.— 2 Sam. i. IS. The
book of Nathan, 2 Chron. ix. 2». Tbe book of Shemaiab,
2 Chron. xii. 15. The bonk nf Jehu ; the epistle of the Apos
tle Paul to the Laodiceans, (Coins, iv. 16,) and several others
mentioned in the scriptures, not now extant. And lastly, Luke
says, that many took in hand to relate from eye-witnesses the
things most surely believed, &c.
Now, it is taken for granted that John wrote many years
after Luke. Some think Luke wrote before Mark. However,
Matthew and Mark were not many, and to this day we see no
more than those four in our bibles; and therefore many such
writings are lost : and if lost, then the scriptures, as aforesaid,
are not perfect ; and if imperfect how can they be the rule of
faith, since the rule of faith must be perfect ?
3. My third reason is this, the scriptures, however useful to
edification and corafort, seem not in their own nature and
frame to have been compiled and delivered' as the general rule
and entire body of faith, but rather written upon particular
occasions and emergencies. The doctrines are scattered
throughout the scriptures, insomuch that those societies who
have given forth verbal confessions of their faith, have been
necessitated to toss them to and fro, search here and search
there, to lay down this or the other principle ; and then as like
the original text as their apprehensions can render it. Where
as, were it as plain and distinct as the nature of a rule re
quires, they needed only to have given their subscription for a
confe.ssi(ra. Besides, here they are proper, there metaphorical;
in one place literally, in another mystically to be accepted. —
Most times points arc to be proved by comparing and weighing

229
places coherent ; where to allude aptly, and not wrong the
sense, is difiicult, and requires a clear and certain discerning,
nniwithstanding the clamours upon us about infallibility. Now
from all this, with abundance more that might be said, plain it
is that the scriptures are not plain but to the spiritual man ;
but, as Peter said of Paul's writings, in many things hard to be
understood. Therefore not such a rule, which ought to be plain,
proper, and intelligible.
4, Again, the scripture cannot be the rule of faith, because
it cannnt give faith ; for faitli is the " gift of God which over
comes the world." Eph. ii. S.^^l John v. 4. Neither of ])rac-
tiee, because it cannot distinguish of itself in all cases what
ouglit to be practised and what not ; since it contains as well
wbat ought not to be practised, as what ought.
This was the case of Christ's disciples, who had no particu
lar rule in tbe Old Testament writings for the abolishing of
sorae part of the Old Testaraent religion. On the contrary
they raight have pleaded for the perpetuity of it, because Christ
said to thera, " Do as tbey say that sit in Moses's chair,"
more reasonably than many who raake that a plea now-a-days
for their invented worships. What then guided thera in their
declaring void and relinquishing those things ? For instance,
God gave circumcision as a " sign for ever ;" (Gen. xvii. 7.)
and Paul tells the Galatians, that " if they be circumcised,
Christ should profit thera nothing." Gal. v. 1, 2. Was not this
the spirit of truth that leads into all truth, that the apostles
made the judge and rule of their doctrine and practices i So
said James and the assembly of the apostles, when they told
the believers " it seemed good to the Holy Ghost and to us." &c.
Acts XV. 2S.
S. These very men that say it is the rule of faith and life,
deviate in their proof from their assertion, for the scriptures
no where say so of themselves. Here they fly to meanings and
interpretations. The question arises not about the truth of the
text, for that is agreed on all hands, but the exposition of it.
If then I yield to that man, do I bow to the letter of the text, or
to his interpretation ? If the latter, as manifestly I do, is the
scripture or that man's sense of it ray rule ? Nay the person so
interpreting raakes not the scripture his rule but his own appre
hension, whatever he raay say to gain credit to his conceptions
with others ; then mine it must needs be, I consenting thereto.
6. How shall I be assured that these scriptures carae from
God ? I ara bound to try all things. If all things, then them
amongst the rest. I would fain know what I must try them
with ?— twith the scriptures? Then the scriptures must be the
rule of ray examination and faith concerning theraselves, which
is improper. If with the Spirit that gave them forth, which

230
searcheth the depp things of God, a measure of which is giv^en
to me to profit with, then is it most congruous to call the Spirit,
and not the scriptures, the rule.
7. If the scriptures are the rule, they must be so in the ori
ginal, ov m the copies. If in the original, that is not extant,
and so there would be no rule in being. For the last of it that
was extant, was the evangelist John's history at Ephesus, not
seen almost these thousand years. If the copies must be the
rule, it were to be wished we knew which were the nighest to
the original, there being above thirty in number. This is un
determined, and for aught we sce indeterminable. And that
which further confirras what I say, is the variety of readings
which we find araong thnse copies, amounting to several thou
sands. And if the copies cannot, how can the translations be
the rule, so various, if not differing, from the true sense ofthe
copies in many things, and one frora another ? Besides, I would
fain know of those nf our present age, who thus contend for the
scriptures being the general rule, &c. in opposition to the
Spirit, upon what foot they receive thera into this place and
authority. Is it by tradition, ov revelation? I raean, is it by
the internal testimony qf the Spirit ; or the external award and
determination of men. If the former, they must unavoidably
come over to us ; for then the Spirit will and must be both
rule and judge. If the latter, I ask how are they assured that
they are not miserably abused by carelessness or design; since
we see, that using utmost diligence, both translation, transcrip
tion, and printing, ave subject to numerous mistakes, and those
soraetiraes very raaterial, against which the scripture of itself
can be no fence ?
But admit there were no ground for any such objection, I
further demand of our adversaries, if they are well assured of
those men that fir.st collected, erabodied, and declared them
authentic by a public canon ? Which we read was in the
council of Laodicea, held three hundred and sixty years after
Christ, though not as they are now received. During which
time they had been tossed and tumbled thrnugh many hands,
and of many judgments and opinions. Sorae were received,
and some rejected, and doubtless raany thousands of times
transcribed ; and it is not improbable that they were also abused.
If they miss in their judgment here, they are gone till they
come to i,is. I say, how do they know that these men rightly
discerned true from spurious? Either their judgraent was infal
lible in the matter, nr it vvas not. If it were, then there was
such a thing as infallibility since the apostles' days, which is a
contradiction to yourselves. But be it so that they were infal
lible; how came you to be assured they were so? Not by
inspiration, for that is dangerous doctrine with you. Which

231
way was it then ? Not by tradition. Was it by the scripture ?
That were to say that the scripture tells you that those ineiii
that collected it for true, were right in their judgment. But
we are yet to find any such place, and if it were so, that would
but beg the question. I cannot see any other ground, besides
your v«ry great indulgence to their choice, which you call
popery, and believing as the church believes, in other folks.
But if these men were fallible, as your opinion makes them,
and their own determinations prove them, what then ? Doubt
less your condition will be very uncertain.
Now, sure it is that some of the scriptures taken in by one
council for canonical, were rejected by another as apocryphal ;
and that which was left out by the former for apocryphal, was
taken in by the latter for canonical. Now visible it is that they
contradicted each other, and as true that they both erred, re
specting the present belief. For your canon and catalogue vary
frora theirs, and, let me say without oftence, from any catalogue
you can produce. Behold the labyrinth of uncertainties you
run yourselves info, who go from that heavenly gift in your
selves, by which the holy scriptures are truly discerned, relished,
and distinguished frora the inventions and abuses of raen !
8. Furthermore, if the scriptures were the rule of faith and
life, &c. then because they cannot be the rule in their transla
tions, supposing the ancient copies were exact, it cannot be the
rule to far the greatest part of mankind ; indeed to none but
learned men. Which neither answers the promise relating to
gospel-times^ which is universal, nor the necessity of all man
kind for a rule of faith and life.
9. That the scriptures are not the rule of faith and life, is
proved from those voluminous discourses of cases of conscience
that are extant among us. For had the scriptures been as suf
ficient as the nature of the rule of faith and life requires, there
had been no need of such tracts. Every raan might have read
his own condition laid down in scripture without those numerous
supplements. Doth not 3'our own language and practice prove
its insufficiency to that end, at what tirae you both exhort to,
and go in secret to seek the mind of the Lord in this or that
important affair? Why do you not turn to chapter and verse for
satisfaction, if the scripture be appointed of God for the general
rule i Strange ! that what is so comraon in the raouths of all
sorts, viz. " God direct you," (which implicth inspiration and
revelation, or immediate counsel or guiding from God,) should
not be known, much less acknowledged by you in our writings ;
but disdained with such scaring epithets, as enthusiasra, fami-
lism, fanaticism, Quakerism, &c. In short, there are a *thou-
• There is not laid down in scripture any general rule how to answer before
magistrates ; and to act in times of sufferings.

282
sand cases, and not a few occurring almost daily, in which the
scripture cannot be our plain and distinct rule and guide. Yet
has not G()d left himself without a witness in any bosom ; for
his " grace that brings salvation has appeared unto all men,
teaching them," that believe in it, " to deny ungodliness and
worldly lusts, and to live soberly, righteously, and godlj in
this present world." Titus ii. 11, 12. — And Christ Jesus, the
eternal Word, has for that end lighted every man coming into
the world, (John i. !),) viz. to discover, reprove, and instruct
tihoutfaith and practice. But it may be, and is objected by some :
Obj. If this law and light in tbe conscience had been enough,
what need had there been of scripture ?
Answer. The sarae argument will bold against God, Christ,
his spirit and grace, all which are sufficient, notwithstanding
the use and benefit of scripture. The case was this. Man's
mind being estranged from the light and spirit, through its
wanderings after visible and perishing things, and inasmuch
as the light became thereby veiled from him, tbe Spirit as it
were quenched, and the law defaced, God, in peculiar mercy
to the Jews, according to his covenant with faithful Abraham,
superadded, or repeated, (as Ursiii terms it,) the law inward,
by a declaration of it outwardly; that both God might not be
without an outward witness, as well as an inward, they having
so much lost the feeling thereof: and likewise more deeply to
strike their minds, by their senses, (into which their rainds
were gone,) and to raeet thera abroad, where they were roving
and wandering from the law and light within.
As it is great vanity and weakness to infer insnffieiency to the
light, from the imbecility and darkness that are in men, so is it
from God's superadding scripture, and other external assis
tances, to raen in that state. Since their blindness is occasioned
through their rebellion to the law and light within. Wbat !
would such have God, his light and spirit, appear to and con
verse with penjile's outward senses? Thkt cannot be. The one
is too spiritual, and the other ton carnal for any such thing.
Or are they insufficient, because they converse with men
through these exterior things, suited to that weak state ? Or
tell me, ifthe most considerable part of scripture be any more
than the declared knowledge and experience of such as were
corae to a more iraproved state in the teachings of that light and
spirit, which is therefore given forth, that others loitering be
hind, might be stirred uj) and the more prevailed with to follow
them as they had followed the Lord in the light of liis Spirit?
Certainly it ean never be, that scripture should impeach the
light of insufficiency, when that very scripture is but the mind
and teachings of the divine light, in others, declared or record
ed. Does the declaration jar or make weak that from whence

283
it came I Or because of God's condescension for a time to ex
ternal mediums, shall they turn the light and spirit out of the
oflice of rule and judge ? Or is it to lay down instituted religion,
as some ignorantly talk, to press after that which was belurc,
and ends those teraporary things? The law outward, as a rule,
was but as Moses till the Son carae. " The servant abideth not
in the house for ever." The written law held its place but till
the inward arose in more glory and brightness ; or rather, till
people becarae more capable of being turned to it, and living
with and in it. " In those days," saith the Lnrd, " I will write
my law in their hearts," &c. They who say otherwise of scrip
ture, pervert and abuse it ; for there is nothing raore clearly
laid down in it, from beginning to end, than the rule and reign
qf the Spirit. " My kingdom," said Christ, " is not of this
world." John xviii. 36. — Again : " The kingdom of God is with
in :" " I will write my law iri their hearts, and place my fear in
their inward parts." " All thy children shall be taught ofthe
Lord, and in righteousness shall they be established." Isa. liv.
13. — " I will pour out of my Spirit on all flesh." — Joel ii. 28.
"The grace of God that brings 'salvation, hath appeared to all
men, teaching," &c. Titus ii. 11, 12.
Obj. But ifthe law engraven and delivered to Moses, was a
rule to the Jews, why should not the law delivered by Christ,
and written by the apostles, be the rule to christians ?
Answer. Christ left nothing in writing for the rule of faith and
practice, that we hear of; and it is not to be thought thai he was
less faithful in his house than Moses ; and doubtless, had he in
tended the rule of his followers to have been a written rule, he
, would have left it upon record with all punctuality ; — this must be
believed, and that done, on pain of eternal death. Nor did his
followers write iu the method of a rule, as the law was written j
nor did they so call or recommend what they wrote.
But this leads rae to my eighth reason why the scriptures
cannot be the rule under the new covenant, &c. For admitting
the law written by Moses were the rule, (a rule I grant it was,)
to the Jew outward, yet Christ, the spiritual leader ofa spirit
ual Israel, writeth his spiritual law in the heart, as Moses the
outward Israel's leader wrote the law upon tabhs of stone.
This was God's promise, and the privilege and blessing ofthe
new covenant, that as the outward Jew had an outward law, for
a directory, the inward J«w should have an inward law for his
directory. And as tbe outward Jew had an outward priest, at
whose mouth he ought to seek the law, so the Jew inward, and
circumcision in spirit, has an inward and spiritual high priest,
whose lips preserve knowledge ; at whose raouth he is to re
ceive the law of life. And this is his rule, even he who is the
Ruler of his people Israel, who reigneth in righteousness, andof
3 G

284
whose heavenly government there shall be no end. The King>
Ruler, Judge, Law-giver, High-priest, law, rule, temple, are
all spiritual. So the scriptures inform us. " My kingdom,"
said Christ, " is not of this world." Again : " The kingdom of
God is within ;" " I will write my law in their hearts, and place
my fear in their inward parts." Heb. viii. 10.— "They shall be all
taught of me ; and in righteousness shall they be established."
" The tabernacle of God ia with men ; he will dwell with them.^*
Rev. xxi. 3. — " I will pour out my Spirit on all flesh." Joel ii.
38  « The grace hath appeared unto all raen, teaching," &c.
Titus ii. 11, 12. — " A measure ofthe Spirit is given to all men to
profit withal."—" The inspiration of the Almighty giveth un
derstanding." Job xxxii. 8 — " Whatsoever may be known of
God is manifest within." Rom. i. 19. — " Walk in the Spirit."
Gal. V. 16. — « If ye walk in the light," &c. 1 John i. 7.—
" Come let us walk in the light of the Lord." — Isa. ii. 5.
" And there needed neither sun nor moon to shine ; for the glo^
ry of God did lighten it, and the Lamb was the light thereof,"
Rev. xxi. 33  "As many as walk according to this rule,
peace be on them, and mercy, and upon the Israel of God," &c.
Gal. vi. 15, 16. — What rule? not that of the old legal creation
which then passed away, * but the rule ofthe *«i»» »7«»"<«,or new
creation, as it may be rendered, and as Drusius also doth inter
pret it; which is the way of life Isaiah spoke of: "An high
way there shall be, and it shall be called the way of holiness ;
the unclean shall not pass over it, and wayfaring men, though
fools, shall not err therein. There shall be no lion there, nor
ravenous beast go thereon, but the redeemed shall walk there ;"
which way, teacher, guide, rule, light, spirit, and holy unc
tion, that directs and keeps in the steady paths of truth, is
Christ Jesus our Lord.
Obj. But do you not turn the scriptures off, for an uncertain
and unserviceable writing, and as good as reject and deny them
altogether ?
Answer. Some indeed, to render us odious to all Protestants,
* Galatians vi. 16. ¦»"* x«v»n TiiToi in this rule ; as it is translated, (Phil. iu.
16.) which was spoken ofthe measure of attainment. And Grotius saith, in the
manuscript rule is not ; so it must be understood, let us walk in the same attain
ment. As also in 2 Cor. x. 13, 15. in which three places that word is only
found. See Erasmus, Vatablus, Zegerus, Cameron, Jac. Capellus and Grotius,
on those places, none whereof can be drawn to the scriptures. Zegerus inter
prets this place of Galatians vi. 16. thus : ". they that have followed this form of
life, or rule ofthe new creature, having turned away from the invalid ceremo'.
nies ofthe law ; peace," &c. Drusius explains it from chapter 5, 6. The new
creation, faith which worketh by love. Grotius saith, rule here is a way made as
to a rule that is plainly right; such is that way ofthe new creation, which was
foretold, (Isa. xiii. 9.) and signifies the state of the new n»n, of which Paul
speakj. Col. ui. 10.— Eph. ii. 15.— Rom. vi. 4.

235
have said as much in our names as tbe consequence of our princi>
pies ; but not without great injustice to us.
The scriptures are uncertain upon their foundation, but not
upon ours. Doth our manifesting their faith concerning the
scriptures, to be grounded upon their own imaginations or hu
man traditions, make void the scriptures, or render them un
certain ? By HO means ; for we would have thera received
upon the Spirit's testimony and evidence, which gave thera
forth. And though we cannot allow thera to be the rule of faith
and life, under the dispensation of the gospel, which is power
and life itself; yet are they to be reverently read, believed,
and fulfilled, under the gospel. For notwithstanding tbe law
written upon stone was not Paul's rule, after the Son of God
was revealed in hira ; yet the Son of God taught Paul to fulfil
the righteousness declared by that law. If it be to deny and
reject, (as sora« have enviously said of us,) yea, to vilify the
scripture, because we cannot allow it to be the rule, &c. Paul
then may be said to deny, reject, and vilify the written law, at
what time the law of the Spirit of Life in Christ Jesus became
his rule. There is a great difference between asserting that the
Spirit is the rule, and casting away and vilifying of scripture.
And indeed it is but an old fetch of the devil's, to pretend
honour to the letter, that he might the more unsuspectedly op
pose the bringing in ofthe dispensation ofthe Spirit, which the
letter itself testifies of and to. They that come to be led of the
Spirit, arrive at the end for which the scripture was given forth.
The apostle John did as good as say the same thing, when he
told them to whom he wrote, that "the anointing which they
had received and which abode in them, would lead them into all
trutli ; and that they needed not that any man should teach
them." To deny this to have been the saints' teacher, isto de
ny as plain a proposition as is in the whole scripture. And that
one age of Christianity should have one rule, and another age
another rule ; that age the Spirit, and this but the letter, is more
than any raan can prove. Yet, did John's so writing to the be
lievers invalidate the scripture, or vilify his own epistle? I
would think none could talk so idly. How then doth our exalt
ing the light and spirit of Christ, which fulfils the scriptures,
by bringing such as are led by it to enjoy the good things there
in declared, reject and vilify the scriptures ? Does our living up
to them, by an higher rule, make us deny and reprobate thera?
Erasmus and Grotius think them then to be most valued, when
men are witnesses of tbeir truth in themselves. See thera on
3 Peter i. 19. — I do acknowledge they contain an account of
heavenly prophecies, godly reproofs, instructions, and several
examples, thatnught to be obeyed and followed.
Obj. If so, then how are they not a rule of faith and life.

236
Answer. A rule, and the rule, are two things. By the rule
of faith and practice, I understand the living, immediate,
omnipresent, discovering, ordering spirit of God. And by
a rule,l apprehend some instrument, by .and through which this
great and universal rule may convey its directions. Such a sub
ordinate, secondary,^and declaratory rule we never said seve
ral parts of scripture were not. Yet we confess the reason of
our obedience, is not merely because they are there writ
ten, (for that w ere iegal,) but because they are the eternal pre
cepts of the Spirit, in men's 'consciences, there repeated and
declared. It is the testimony ~oi the Spirit which is the true
rule for believing and understanding the scripture ; therefore
not the scripture, butthe Spirit of .Truth must be the rule for
our believing and understanding them. Thus held tbe an
cients. — Bp. Rob. Sand, de Regul. Cons, Prcel, 4 ta. Sect. 31.
Tertullian saith : " Worldly wisdom the Lord calls foolish
ness, he hath chosen the foolish things of the world, to the
confounding of philosophy ; for that is the matter of worldly
wisdom : a Divine interpreter of the Divine nature and dis-
posings." — Tertul. de Prcescrip. Heroetic. p. 204.
Jtisiin Martyr in Exposit. Fid. " The interpretation of the
scriptures is to be accommodated to the will of the doctrine of
the Sjiirit ; and not to human reasonings." — Dell, confut. of
Simps, p. 89, Su.
Hieron saith, "The scriptures (raust be) opened with spiri
tual exposition.'' — Hieron, Tom. 4, 7.
Epiphanius saith, •• Only to the children of the Holy Ghost
all the scriptures are plain and clear." — Bp. Jewel, p, 532.
Nor were the raost approved protestants nf anv snrt, (who
have been so reputed in opposition to Popery,) of another mind.
It is the substance of the fourth article exhibited against the
Lutherans, in tive council of Trent, as an erroneous doctrine
they held : " That to understand the scripture, neither gloss
nor comment is necessary ; but only to have the spirit of a
sheep of Christ's pasture." — Polano. Histor, Counc. Tr. p. 150.
Erasmus tells us, " What man sets forth by man's device,
may be received by man's wit. But the thing that is set forth
by the inspiration of the Holy Ghost, requireth an interpreter
inspired with the like spirit : and without the inspiration of
it, the secrets of God cannot be known." — Erasmus on 1 Pet. i.
19. Ib, on 1 Cor. ii.
Luther gives us his mind thus : " The scriptures are to be
understood but by that very spirit by which they were writ
ten."— Luther Tom. 3 fol. 169.
Peter Martyr, that famous Italian Protestant, teacheth us,
" The Spirit is the abettor, by which we must assure our
selves for understanding the scriptures, that thereby we must

287
discern between Christ's words, and a stranger's ;" quoting
Christ's words, " My sheep know my voice," and several
other places of scripture. — Peter Martyr. Com. loc. p, l. c. 6.
Again : " The spirit of God revealeth the truth in the scrip
tures." — Ibid. p. 2. c. .18.
H, BuUinger, De'ead, 4. Serm. 8. " Men fetch the under.>
standing of heavenly things, and knowledge of tbe Holy Ghost,
from no where else but from the same spirit."
. John Bradford answered to the archbishop of York thus ;
" We know the scriptures, as Christ's sheep, by the sarae
Spirit that wrote and spake them, being thereby assured," &e.
Book ofsMartyrs, 3 vol, p. 298.
Calvin teacheth thus in his Institutes : " It is necessary the
same spirit that spake by tbe mouth of the prophets, should
pierce into our hearts, to persuade us, that they faithfully de
livered tbat which was committed to them of God." — Calvin
Instil, lib. 1. cap. 8.
Beza saith, " That the way of understanding prophecies,
and referring thera to the right scope, must be sought or
fetched from the same spirit which dictated them to the pro
phets themselves ;" and raore to that purpose. — Beza on 3 Pet.
i. 19. W. Tindal, called the English apostle by J. Fox, saith : " It
is impossible to understand in the scripture more than a Turk,
for anj that hath not the law of God writteji in the heart to
fulfil it."— Tindoi's Works, p. 319, and 80.
Bp. Jewel says thus against Hariling : " The Spirit of God is
bound neither to sharpness of wit, nor to abundance of learn
ing : flesh and blood is not able to understand the holy will of
God, without special revelation. Without this special help and
prompting of God's Spirit, the scripture is to the reader, be he
never so wise and well learned, as the vision of a sealed book."
Jewel against Harding p. 532, 534.
Dr. Ames, a great father of the Independents, saith upon
occasion of Bellarmin's words : " The anointing of the Holy
Spirit doth teach the faithful to understand those things which
they received of the apostles ; therefore to understand the
scriptures in those things which are necessary to salvation :"
with more to that purpose. — Dr. Ames against Bellarm. I. 1
c. 6. Thes. 32.
Vatablus on Job xxxii. 8. with Drusius Glaring, and others,
speak to the sarae effect.
, G, Cradoek, a faraous Independent preacher, preached, " That
the scripture is a speechless thing without the spirit." — Cf. Cra-
dock's Divine Drops, page 217.
Ch. Goad, an eminent Separatist, in his works styled B. D.
of K. College in Cambridge, and an Independent pastor, thus

238
taught : " There is no knowledge of Christ, nor of the scrip
ture, but by revelation." — C, Goad Refr. Drops, page. 12.
Dr. J. Owen, a man of greatest fame among the present
Independents, saith : " The public, authentic, and infallible in
terpreter of the holy scriptures, is He who is the author of
them; from the breathing of whose spirit they derive all their
verity, perspicuity, and authority."— iSarercii. 2, 7, 9. flj'OMtsi
Quakers. So that we see, upon tbe judgment of many considerable
persons, tbe scripture is no rule for our believing and under
standing of itself; and therefore not the rule of faith and
practice concerning the things therein declared.
I will give a short instance in Christ's words about regene
ration. He taught, (and strange it was, no doubt, to wise Nico
demus,) that " unless a raan be born again, he cannot see the
kingdom of God." This is as plain a proposition as can be
laid down, and raaybe credited historically. But what is that
to the knowledge and experience of the new birth ? That they
are never like to be informed of there. Nor can that scripture
be my rule in that heavenly travail, respecting the raany and
wonderfur trials and exercises that are to be met with in it;
neither can any other writing whatever. This only is the office
of that Spirit and Word imraortal, by which we are begotten
again. What then is my rule, to inform, order, strengthen,
and lead through the whole operation, but the saine Spirit ?
All doctrinal scripture was experienced before written, or they
had not been true witnesses who wrote it.
Now that whieh was their rule, can only guide us into the
same experiences ; nor are they to be rightly known before
experienced. " If any raan will do his will, he shall know of
the doctrine," (John vii. 17,) saith Christ. I read the history
of such things ; this saves not. Neither can the history be the
rule leading into the raystery. That belongs only to the Spirit,
that searcheth out the deep things of God. 1 Cor. ii. 10. — Con
sequently the Spirit, and not the scripture, is the rule for so
believing and living.
Obj, But is not this to make void the Protestants' plea against
the Papists, viz. That the scriptures are the rule of faith and
practice ?
Answer, No such matter. For the question was not, whether
the Spirit of Christ, or the scripture was the rule; but, whether
the scripture, which is God's tradition, or popish traditions
were the rule to measure the truth of doctrines and practices
by ? We grant that particular scriptures, rightly understood,
may measure what is agreeable or disagreeable to them. That
is, such doctrines and practices as are contrary to that part of
scripture, raore particularly relating to our days, are question-

239
able by the scripture ; especially since all parties pretend that
what they say and do is according to scripture. Yet this con
cludes not the scripture to be the general and evangelical rule.
Obj, But if God had not revealed those things that are in
scripture, by it to us, how could they have been known by us ?
Answer, They were known by the Light and Spirit of
Christ before they were ^ritten, (for from being written they
are called scripture,) therefore it is said, that the prophets
" searched diligently what, and what raanner of time, the Spirit
of Christ, that was in them, did signify, when it testified before
hand ofthe sufferings of Christ." 1 Pet. i. 11. — Nor are they
ever thb raore revealed to the blind and dark mind, because they
are written. The mysteries of regeneration are as puzzling to
natural wit and earthly wisdom, as before. Therefore well said
Epiphanius : " Only to the children of the Holy Ghost all the
holy scriptures are plain and easy." Men's going to hamraer out
lirineiples, without this infallible guide and rule, hath been the
cause of that great confusion that is over mankind about religion
to this very day.
Obj, But how else could you have known those prophecies to
be true, for that is not matter of witnessing, but foretelling ?
Answer. That is an extraordinary revelation, not falling
within the ordinary discoveries that are absolutely necessary to
man's salvation, by which God shows his power and faithful
ness, that he is God, and can foretell, and will bring to pass.
But raust there be therefore an extraordinary light or spirit,
and not rather an extraordinary sight and sense from one and
the same light and spirit in them ? Besides, that which gives me
to believe and savour it to be from the spirit, and not by im
posture, is my rule for believing it. Now that the spirit so doth,
both Calvin and Beza, as before cited, assert for me, viz.
f The same spirit that spake by the mouth of the prophets,
must pierce into our hearts, to persuade us that they faithfully
declared that which was coraraitted to them of God."
Obj. But this light you speak of, could not tell you which way
sin came into the world; that there was an Adam and Eve;
that they fell after that raanner, and that sin so entered the
world ; that Christ was born of a virgin, suffered death, and
rose again ; that you ought not to swear in any ease ; &c. ifthe
scriptures had not told you so.
Answer. That is boldly said. But consider well. Moses,
says the vulgar opinion, had that account ofthe creation, above
two thousand years after it, by revelation, which we find in
Genesis. Now that there could be no revelation without this
Divine light or spirit, which is the life of the eternal, creating
Word, must needs be granted ; for, saith the apostle Paul* " the
Spiritof Godonly knoweth the things of God ;"(! Cor. ii. 10,11.)

240
and "whatever makes manifest is light." (Eph. v. 13.)
And that the spirit and light are one, though two names, has
been sufficiently evidenced already. If then it was this light of
the eternal Word, that delivered those past things to Moses, and
gave that prospect of future things to the prophets, as no d(»ubt
itwas, ifthe scripture be credible, then to say, the light or
spirit could not do it, is blasphemous as well as absurd. Again,
to argue, because the light does not reveal every circumstance
of history to each individual that hath already an account there
of, that therefore it could not, is unreasonable. Were the his
tory of the transactions of Christ and his followers wanting, as
before Moses was that of Adam and his posterity, and that the
Lord saw it needful to acquaint mankind therewith, no doubt
but tbe light and spirit which revealed the account ofthe crea
tion, above two thousand years after, to Moses, and foretold
several hundred years many ofthose transactions of Christ by
the prophets, would also have supplied that want. But inas
rauch as an account is extant, and therefore not needed, that
objection is vain.
Again, it does nnt follow, because every man has a measure
of light to inform and rule him, that therefore he must needs
know all which that light knows, or is able to reveal to him. I
return that arguraent thus upon our adversaries. They say they
have the spirit of God ; then they know all that the spirit qf God
knows, or can reveal to them. Ifthe latter be absurd, then the
former. Again say they, tbe light within did nnt reveal Christ
to the Gentiles, and that Christ should be born of a virgin, &g.
the light tberefore is insufficient. I return upon them thus. The
Spirit of God, given to the children of Israel, (Neh. ix. ZQ.) did
not acquaint them that Christ should be born of a virgin, nur
rauch raore of bis life and bodily transactions; therefore the
Spirit of God was insufficient. The like may be concluded
against the Sjiirit in the prophets. For it is raanifest from
1 Pet. i. 10, 11, that the Spirit had not revealed to all the pro
phets the time of Christ's appearance and sufferings. Was the
Spirit therefore an insufficient rule to thera ? But that which falls
heaviest upon our opposers, is this, that the scriptures by their
ovvn argument, are a most imperfect account themselves of what
was done, not relating the hundredth part of things ; therefore
as insufficient in not relating what is behind, as they would
weakly render the light or spirit, in not revealing to every in
dividual those things whieh are already past. Nay, they may
as well infer insufficiency to the Spirit, or the light within, in
that it does not show all that shall be to the end of the world,
which in their proper seasons there will be a necessity to know,
as to reflect insufficiency upon it, because it did not foretel to
former ages things that are now past, or needlessly reveal them

241
over again to us in this age. Neither is nor can history be the
rule of that faith and life we speak of, which are so absolutely
necessary to salvation ; which is the faith that God, and not
history, gives, and that works not by history, but by love, and
overcomes tbe world, which millions of historical believers are
overcome by, and wallow in the spirit and practice of. And
the rule must be answerable to the nature and workings ofthe
faith. The same in point of practice, which is duty done. Now
history, though it inform me of others' actions, yet it does not
follow that it is the rule of duty to rae, since it may relate to
actions not imitable, as in the ease of Adam and Eve in several
respects, and Christ's being born of a virgin, dj ing fov tbe sins
ofthe world, &c. wherefore this cannnt be the rule of duty. The
like may be said of the Jewish story, that was the particular
concern and transaction of that people.
Obj. But these things ought to be believed.
Answer. I say so ton, where the historj^ has reached, and the
Spirit of God hath made a cimviction upon the conscience;
which, says Dr. J. (Jwen, as before cited, .gives them authority,
tierity, and perspicuity. But where this history has not reached
any people, or they die ignorant of it, they are not responsible
for not believin,g any such passages j as saith bishop Sanderson.
It is one thing to say the scriptures ought to be read, believed,
and fulfilled, and another thing to say, they are the evangelical
ride of faith and life. For when I read, believe, and witness
them fulfillin.g, I must needs have a rule by which to read, un
derstand, believe, and witness thera. Which being the Divine
light and spirit of Christ, it must be that, and nnt themselves,
that raust be my rule forso reading, understanding, and believ
ing them.
And further, to prove that the light and spirit within the
heathens was sufficient to discover these things, it is granted on
all hands, that the Sybils had divine sights. I mean nnt those
made in their name by sorae professors of Christianity, as is
charged upon them to gain authority upon the Gentiles, against
which BInndel writes. But those that are acknowled.ged, who
prophesied of a virgin's brin.ging forth a son, and that he should
destroy tbe serpent, and replenish the earth with righteousness,
as is before cited out of Virgil, who took it out of the remains of
Cumsea's verses, then among the Romans.
And for the practical part of the objection, viz. how should
we have known it had been Unlawful to swear at all in any case,
if Mat. v. 34, had not been ? (which is of most weight in this
case, because it is matter of duty, and called particularly by-
some an evangelical predept, being a step above the righteous
ness of the outward law araon.g the Jews,) I have this to say for
proof of the light's sufficiency.

242
There were among the Jews themselves, long before CbrtS't
eame, an entire people that would not swear, to wit, the Esseni.
" They keep their promises," says Josephus, " and account
every word they speak, of more force than if they had bound it
with an oath. And they shun oaths worse than perjury ; for
they esteem him condemned for a liar, who without one is not
believed."— •Jbs(epAMs' wars ofthe Jews, I. 2. c. 7.
Philo writes to the same purpose, and taught himself, that it
was best to abstain from swearing ; that one's word might be
taken instead of an oath. — Philo, des2)ec. leg. and decalog.
And Pythagoras, in his oration to the Crotonian Senators, ex
horted them thus : " Let no raan attest God by oath, though in
courts of judicature ; but use to speak such things that he may
be credited without an oath." — Laert. Herm. and Grig, contr.
Celf. The Scythians are said to have told Alexander of themselves,
"think not that Scythians confirm their friendship by oath.
They swear by keeping tbeir word." — Quint, Curt, in vit. Alex.
And Clinias, a Greek, and follower of Pythagoras, rather
chose to suffer the fine of three talents, (which raade 300^. En
glish,) than to lessen bis veracity by taking an oath. H. Grotius
on Mat. V. 34. — Which act was greatly commended of Basilius,
who upbraided the christians of his time with it ; thereby,
(after our adversaries way of drawing consequences,) prefering
the light of tbe Gentiles before the light of the christians.
Though indeed the light Was, and is always one in itself. But
the christian did not live up so closely to it as the heathen did,
and therefore took a greater liberty, and walked in a broader
way. I would now know of our opposers, if they can yet think the
light that preached this doctrine in the mount, was the same
with that light that shined in the consciences of those Gentiles,
so many hundred years before that serhson was written or
preached, who so plainly believed, practised, and taught it, yea
or nay ? Perhaps some through the abundance of their envy,
pride, and passion, will yet stick out, while the more moderate
will submit to such evidence, and conclude ignorance and folly
have made all this oppqsition against us ; and that of a truth,
the voice which cried, (Prov. viii. 4, 6.) " Unto you, O men, I
call, and my voice is to the sons of men ; hear, for I will speak
of excellent things," was also heard by the Gentiles ; and that
what concerned the doetrine of holy living was not hid from
them, I mean, evangelically so ; provided Christ's heavenly
serraon upon the mount, related by Matthew the evangelist,
may be esteemed such. For their writings Jlow with amens
thereunto. But admitting to our adversaries that the voice was then so
low, and the manifestation of the light so small, that it discover-

243
«d not many of those things before mentioned ; could that give
reasonable men ground to conclude, therefore the Divine wis
dom or light was insufficient ; or that the Divine wisdom or
light was not then, and should not in other ages become the
fule and guide of the children of men i Yet such false conse
quences have been the corner stone and foundation of our oppo
sers' building against us ; and no reasonable man, I think, will
attempt to clear it from being a sandy one.

OF THE JUDGE OF CONTROVERSY.
I shall explain what I mean by these terms.
A judge is one that has not only power to determine, but dis
cerning to do it rightly.
Controversy is a debate between two parties about the truth
or falsehood of any proposition to be determined by that judge.
- From whence I am led to assert, that tbe judge of controver
sy raust be certain and unerring.
And though -this may seem strange to some, it is nevertheless
irue in itself. For if the judge he fallible, he raay indeed silence
the contending parties by his authority, but not the controversy
by a certain judgraent, since he may as well determine falsely as
trull). So that controversy can never be rightly determined by
a fallible judge, therefore he is no true judge of controversy.
Indeed it is absurd, and a contradiction in itself, to think other
wise ; since he that is uncertain, can never give a certain deci
sion. And if not a certain one, then none to the purpose. Nor
ought any person, no otherwise judged, that is persuaded ofthe
truth of his cause, to let fall his belief upon so doubtful a deter
mination ; since he moves not only without conviction, but
against conviction : and which is worse, he is not ascertained of
the truth of what he is required to submit to. Therefore of all
people they are most eonderanable, who, notwithstanding
they keep so great a stir about religion, and soraetimes use
coercive means to tompass their designed uniforraity, acknow
ledge to us, they are not certain of their own faith.
Since then the jud.ge must be unerring, it will be worth our
while to consider, where this infallible judge is to be found.
*< There is none good but God," said God hiraself,^ when mani
fested in the flesh ; that is originally, or as of himself. So truly
there is none infallible but God, as of himself. Yet as the su
preme good is communicated to man according to measure ; ^a,
(as well says bishop Latiraer,) is there infallibility, certainty,
or assurance of the truth of things, given to man according to capa
city  Book of Martyrs, vol. 3. p. k7 5. Otherwise men would
¦be obliged to believe and obey, and that upon damnation, those
things concerning wiiich there can be no certainty, wbethei"
they be true or false.

244
"Emmanuel, God with men," ashe is their rule, so their
judge. He is the law-giver, and therefore the best interpreter
of any point that may concern his own law. And men are so far
certain, or infallible, as they are subject to his voice, light, or
spirit in them, and no farther ; for, humanum est errare, man is
errable. Nor can any thing rescue him out of error, or pre
serve him from the infections of it, but the sound and certain
judgment that God, by the light of his spirit, gives to him.
Obj. But is not the scripture the judge of controversy?
Answer. How can that be, since the question most times
arises about the meaning o( scripture? Is there any place tells
ns, without all interpretation, whether the Socinian or Trini
tarian be in the right, in their difl'ering apprehensions of the
three that bear record, &c. Also the Homousian and Arian,
about Christ's divinity. Or the Papists or Protestants about
transubstantiation ? If then things are left undefined and un
determined, I mean literally and expressly, in the scripture;
and that the question arises about the sense qf words, doth
the scripture determine which of those interpreters bits tbe
mark? As this is not reasonable to think, so must it be ac
knowledged, that if interpretation decide the matter tn contro
versy, then not the scripture, but the interpreter' must be the
judge. Now this interpreter must either interpret by his own mere
wisdom or spirit, called by the apostle, (1 Cor. ii. l}.) "the
spirit of a man," wlio by weighing the text, consulting the in
tent of the writer, comparing places together, gives the judg
ment whichthe scripture does not give of itself; or, from the
Spirit of God, which gives understanding, as Job xxxii. 8,
and as the same apostle saith, in the same place, " searcheth
the deep things of God." If the first, then a fallible ; if the
last, then an infaUible judge.
I would fain know, whether it was the scripture or the Holy
Ghost that presided among the apostles, when they were come
together, (Acts xv.) when they said : " It seemeth good to the
Holy Ghost and to us," ^c. If the Holy Ghost, then pray give
us a plain scripture to prove we are to have another judge
now. If that cannot be done, then we must have the same, and
consequently an infaUible judge, \\x, "The Spirit of Truth,
which leads christians into all truth," and is given of God, by
Christ, for that very end.
Obj. It is granted that the Spirit is infallible. But how shall
I know that any man determines a thing by this Spirit, and
does not rather obtrude his own sense upon us, under that spe
cious pretence.
Answer. By the same Spirit. As well said Gualt. Cradoek,
« The way to know whether the Spirit be in us is its own evi-

245
dence, and that is the way to know it in others too. And the
man that bath the Spirit, may know the Spirit in another. —
Tiiere is," saith he, " a kind of sagacity in the saints to this
purpose."— G. Crad. Divine Drops, p. 210. Which is also
true in the judgment of abundance of Protestant writers. 
For as they held that no man could know the scriptures but by
the same Spirit vvhich indicted them ; so consequently that the
saiui' Spirit (mIy could assure him of the truth of the said in
terpretation. And Peter Martyr, as before quoted, tells us,
" The Holy Ghost is the arbiter or judge." A|so Dr. J. Owen
saith : " That the Holy Ghost is the only authentic interpreter
of the scripture." And if the only authentic, then the only
and infallible judge. Then the judge of the raind or meaning
of scripture, is both an only and infallible judge. But to wave
this. Does not the very same objection lie against the sense
of scripture, since one says, this is the sense, and another that ?
Tn knnw God's mind, men must come to God's Spirit, else diffi
culties of that sort are insuperable.
In short, it were greatly tn be wished that all men would
hold themselves unconcerned, in disputing about what they
have not received an assurance of from the Holy Spirit; since
they beat but the air, and obtain no solid satisfaetion, neither
can they upon any other bottom. God never prostrates bis
secrets to rainds disobedient to what they do already know.—
Let all practice what they assuredly know to be their duty,
and be sparing in their search after nice and unknown matters.
Weighty and seas(mab|e was, and is, the apostle's saying :
" Nevertheless, whereunto we have already attained, let us
walk by the same rule." Phil. iii. 1 6. Where he both limits
MS to the present knowledge coraraunicated to us, and exhorts
us to live up to that ; and if any thing be farther necessary for
us, " God in due time will reveal it by his Spirit," that only
gives to knovir, discern, and judge of the things that are of God.
Obj. But how will this deterraine the controversy, and allay
the fury of debates that are on foot in the world ?
Answer. Nothing like it, if a man adhere to it; and if he
does not, there is no way left but the wrath that is to be re
vealed. But most persuasions are agreed about the absolute
necessaries in religion, from that light and witness God has
placed in man's conscienee, viz. that God is ; that he is a re
warder of them that diligently seek him ; that the way of God is
a way of purity, patience, meekness, Sfc. without which no man
can see the Lord. Nay, they accord in some considerable mat
ters superadded, as some of them speak, to wit, that God was
manifested extraordinarily in the fiesh ; that he gave his life for
the world ; that such as believe and obey his grace in their hearts,
' receive remission of sins, and life everlasting. Now I say, since

246
th«se things men generally consent toj let them live up to them,
and forbear wanton scrutinies after things or notions that gen
der to strife and contention, and leave not mankind better, but
rather worse than they found them, and the world would be
sooi\ rid of controversy. Holy living, and not disputing, would
be the business of mankind. What more excellent judgment
can be given, than that men quit their contentions about no
tions and opinions, and betake themselves to the practice of that
good which God hath already shown to them ; as spake both
the prophet Micah, vi. 8, and the apostle Paul, Rom. i. 19. —
And if any thing be revealed to one more than another, let the
rest judge in the Spirit, orbe silent till God manifest more to
them, in order to right judgment.
It is good to " try all things," But we raust have some
thing to try thera by; and what ought that to be, but the
" Spirit that searcheth, and the anointing that teaches all things^"
(1 John ii. 20, 27,) which is truth itself. Here mankind will
live in love, having at least natural affections, (now lost by the
barbarity of some of their cruel religions, or heats for their
opinions,) and a judgment of things will be made, not from
the rash, partial, short-sighted, and froward mind of man, but
that Eternal Light and Spirit that never erred : which, how
ever disgustful to some Protestants in this age, was no false
doctrine in the account of John Phitpet and bishop Latimer, two
great founders of the reformation in England. **
The first, in his answer to the bishop of Chichester, re
proving his confidence about true faitli in Christ : " These
heretics," said he, " take upon thera to be sure of all things
they stand in." " Let hira doubt," saith John Fhilpot, " of his
faith that ILsteth ; God give me always to believe that I am
sure of true faith and favour in Christ." — B. Martyrs, vol. 3.
J7. 577.
The second, in his answer to sir Edward Baynton, objecting
the uncertainty of man in what he calls truth, thus recorded by
J. Fox in his book of Martyrs, vol. 3, page 467 : " Your friends
deny not but that certain truths are communicated to us ac
cording to capacity. But as to my presumption and arrogan
cy, either I am certain or uncertain that it is truth that I
preach. If it be truth, why may not I say so ? If I be un
certain, why dare I be so bold as to preach it? And if your
friends be preachers themselves, after their serraon I pray
you ask them, whether they be certain and sure they preach
the truth or not ? and send me word what they say, that I may
learn to speak after thera. If they say they be sure, you know
what follows. If they say they be not sure, when shall you be
sure, that have so doubtful and unsure teachers."
Let not Protestants, for shame, judge us for owning a doetrine

247

that is confessed to, and confirraed by some of the worthiest of
their own ancestors, viz. tbat an unerring, certain, or infallible
judgment in things necessary to salvation, is both possible and
requisite, and that God communicates it by his Spirit, to the
.souls of men.

CONCLUSION.
To conclude. Emmanuel, a word suited not only to that ap
pearance, but the whole dispensation of the gospel, imports
God nigh to, or with men, " The tabernacle of God is with
men : he will dwell in them, and walk in them :" Rev. xxi.
3, 7. — " They shall be all taught of me, and in righteousness
shall they be established." Isa. liv. 13. — That is, by tbe spirit
of his Son. And this admits not of any book, or literal rule or
judge, to corae between that indwelling spirit of light, life, and
wisdom from God, and the sotil, as its rule of faith and prac
tice. And because it is the unutterable goodness of God to people
in these latter days, as the sum of scripture prophecy, thus to
make known himself; we arc incessant in our cries to thera,
that they will turn their minds inward, (now abroad, and taking
up their rest in the externals of religion,) that they may hear"
his heavenly voice and knocks^ and let him in and be taught of
him to know and do his will, that they may come to be expe
rienced and expert in the school of Christ. For never man
spake and taught, as he livingly speaks and teaches in the con
sciences of those who diligently hear him, and are willing to be
taught of him the knowledge of his ways. The priest was out
ward, but he is now inward; the law outward, but it is now
inward. And now he is no more " a Jew that is one outwardly,
nor that circumcision which is outward in the flesh ; but he is
a Jew who is one inwardly, and circumcision is that of the
heart, in the spirit, and not in the letter, whose praise is not of
men, but of God." Rora. ii. 28, 29. — Which is so far from less
ening the authority of the scriptures of truth, that unless this be
man's rule and judge in the reading and believing of them, he
can never understand thera rightly, or keep their sayings faith
fully. And indeed, as before I have expressed, I cannot but say,
that raan, whilst unregenerated, setting his wit and wisdora to
fathom and comprehend the intention ofthe Holy Ghost in many
of those writings, hath occasioned that confusion, darkness, and
perplexed" controversy, that now so lamentably pesters the
world. In which state, for all the external imitations of the
ancients in some temporary and figurative parts of worship, I

248
am to tell such, and from the Spiritof the Lord God of all truth,
they will never be accepted.
The utmost of that literal knowledge, historical faith, and
outward religion, is at best but the old heavens tbat are to be
wrapped up as a scroll, and the old wine and bottles that belong
not to the kingdom of God. Such believers may flatter them
selves, and at last ery. Lord, Lord ; but alas ! they shall never
enter into the rest that God hath reserved for his regenerated
and redeemed children, fov under such a faith and religion,
envy, wrath, malice, persecution, pride, passion, covetousness,
worldly-mindedness, &c. may and do prevail; yea, and are
cloaked, as with a secure cover from the stroke of God's Spirit.
Insomuch, as when any are raoved ofthe Lord to decry such fair
and hypocritical shows of religion, they are reputed rash and
cen.sorious, and presently a plea must be made on this wise :
Do not we follow the commands ofthe scripture? Did not such
and such do so and so ? Which at best are but the duties uf sa
crifice, and nnt of obedience. Never regarding from what
ground the performance springs, whether it be according to the
rule of the new or of tbe old creature. But abuse and~vilify us for
making such distinctions ; as if the prayers, preachings, sing
ings, outward baptizings, and suppings, &c. of men in their own
nnsanctified spirits, strength, and will, were required and ac
cepted of God for evangelical worship. Thick darkness, and a
dangerous presuraption ! Thus are men out ofthe way concern
ing both faith and practice, and the true rule and judge of them.
They make the former to lie in an assent of the understanding to
such propositions, and in an imitation of former observations,
that were at best but signs of good things to come, and the duties
of sacrifice, (which is far from the Emmanuel state,) and the
latter, viz. the rule and judge, to be the scriptures; which is
but an account of those things that others were ruled to, and di
rected in by the holy Spirit, before they were ever recorded or
made scripture. And no other rule or judge can so regulate;
for as the faith and experience, so the rule and judge of that
faith and that experience must be one. God by his Spirit begets
faith ; God by his Spirit rules faith, and .governs the life of his
children ; " for as many as are children of God are led by the
Spiritof God." Rom. viri. 14, 15. — The scripture, much of it, is
but a declaration of faith and experience ; therefore not the rule,
or judge. For as faith and experience were before scripture, be
cause, as 1 said before, there raust be a rule and judge where
there is faith ; therefore the scripture is not that rule or judge.
And before that declaration be answered or fulfilled by any,
they must come to the faith, rule, and judge, of which that is a
declaration. So that/aifA is yielding wpto the requirings qf God's
Spirit in us, infult assurance of the remission of sins that are past,

249
through tie Son of his love, and life everlasting. From whence
daily flow works of holiness well pleasing to God ; which is
more than a mere assent of the oinderstanding to a verbal,
though a true proposition. Again: the life of a true christian
stands not inbodily exercise, which, says the apostle, profits little;
nor in an imitation uf the ancients in temporary and shadowy
things, which the hypocrite as well as the saint can do; but in
self-denial and walking in the spirit, to bring forth the fruits
thereof unto all godliness. Which is the pure and spiritual obe
dience, resulting frora the living spiritual faith of God's elect,
and the rule and judge thereof, is their author and begetter,
even Ihe Spirit of truth, whieh alone gives savin.g understand
ing, faith, and obedience, and searcheth the deep things of God.*
O you professors oi religion, that you would but seriously
weigh these things, and exaraine yourselves in God's sight, (for
he respects none for their fair outside,) if this saving faith be
your faith, and this heavenly life be your life, and if the holy
Spirit be your ruler and leader? If not, you are but legal,
formal, and in the oldness of the letter, and will worshippers,
which obtain not with God. In which state, not the wisdum
from above, but that which is from below, of the old creature, is
yonr rule. In it you read scripture, expound it, pray, preach,
sing, and perform all your duties. And this is not to walk ac-
cordin5<o the rule ofthe new creature ; but in a legal' spirit to
make a gospel profession, the end of which, from the Lord I
am to tell you, will be a bed of sorrow. — Gal. vi. 16. Therefore
resist not the ii,ght and spirit within, but turn at the reproof
thereof, that you may come to walk in the way of life, (Prov.
vi. 23,) daily life to your souls, that so you may be quicken
ed and raade alive to God in all your duties, and live to hira,
while you live in that life which is hid with Christ in God ;
that being thus born again, and becorae renewed in your inward
man, you may perform that pure and spiritual worship which
is of a sweet savour with the Lord. So shall he bless you with
his heavenly bles.sings, and daily replenish your souls with the
unspeakable joys of his love and salvation. This I heartily
desire, and throu.gh all difficulties incessantly travail for, in bo
dy, soul, and spirit, that the alj-wise, good, omnipotent God
may be known, served, and obeyed by you, to your comfort and
his eternal honour, who alone is worthy to receive it, now and
for ever. Amen.
WiiLiAM Penn.

* 1 Tim. iv. 8. Col. il. 20, 21, 22, 23. Gal. v. 16, 33, 23.
31

THB

CHRISTIAN CtUAKER,

AND

HIS DIVINE TESTIMONY

AGAINST
THE ADVERSARIES OF THE TRUE LIGHT,
PART II.
CONTAINING
A MORE PARTICULAR ANSWER TO THE BAPTISTS' AND OTHERS'
ARGUMENTS, EXCEPTIONS, ERRORS, AND FALLACIES HEREIN
SPECIFIED.

BT A SEBVAUT AKII lOIiOWXB OF XESUS CHRIST THBOCB
FEBSECCTTOSS AITB BEPBOACBES,
GEORGE WHITEHEAD.

The vile person will speak villany, and his heart will work iniquity, to
practise hypocrisy, and to utter error against the Lord.— Isa. zxsii. 6-

Ijondon— Printed in the Year 1673 :
PHILADELPHIA— REPRINTED BY JOSEPH RAKESTBAW,
KO. 254 NORTH THIRD STREET.

TO THE
UNPREJUDICED READER.

IF it had not been the Lord who was on our side when men rose
up against us, " Now may we (with Israel) say, then they had
swallowed us up quick, when Ij^eir wrath, was kindled against us."
Had our separation and testimony been of men, orby man's will,
we had fallen long since, as many of our adversaries have falsely
prophesied. We had not been sustained through our many trials,
nor borne up above the floods of enmity, if the Lord had not been
with us. But he who hath gathered and chosen us to witness forth
his name and truth in the power and spirit of it, hath preserved
and given us strength to persevere therein. Blessed be his name
for ever.
And this I, with my brethren, must give testimony of, that as
God hath in these last days been pleased to visitus by his eternal
power, and in his love and kindness to open the eyes of our under
standing, to see his goodness, both to our own particulars and to
mankind in general, in extending saving grace or light to all ; so it
is by his power that he hath raised up, and set forth witnesses of
the same. The sense we have of the love of God, and his glorious
light revealed, induces and moves us, even in the spirit of the gos
pel, to call others out of darkness, and to direct their minds to the
appearance of the true light in their hearts and consciences, in what
degree soever it showeth itself, which God in his goodness hath uni
versally afforded for good to mankind, that they might both know
him, and their duty to him. God did stretch forth his hand, and
reach unto us by his power, for this very end, to gather us to his
Divine light or shining in our hearts, that thereby we might re
ceive the knowledge of his glory in the face of Christ Jesus, as his
former witnesses did.
And although we must still confess to the love and good will of
God to man, in aflTording Divine light universally throughout all
ages, yet transgression and darkness have been such in the earth,
that they have in many ages so much veiled and obscured the light,
that the knowledge and manifestation thereof has been much want
ing, even because of man's transgression and disobedience.
Wherefore light being now sprung up, and truth arisen out of
darkness and obscurity, we must faithfully testify thereof, and own
the least degrees and lowest dispensations of Divine light in man,
as his duty to observe, and not to slight nor despise it in any. For
we know, that as light has risen, and shined out of obscurity, and
truth has risen up out of the earth, it has been from a less appear
ance and degree to a greater, even from that degree of shining in a
dark place, unto the perfect day. And as all the promises of God
are yea and amen in Christ, so all his glorious dispensations and
firomises centre in a Divine and unchangeable principle of life and
ight, however gradually discovei-ed to and in man. Therefore the

254
less appearance or manifestation in any, while it is of the same
principle, cannot be extinguished nor lessened by the greater in
others, in that the highest attainments of Divine knowledge were
always gradually obtained by the holy men of God.
Moreover, this we assert, that God that made man for his own
glory, (whose mercies are over all his works, and who willeth not
the death of sinners, but rather that they should return and live,)
hath not only throughout all ages universally afforded an unchange
able principle of Divine light, which he hath placed in man, to di
rect him his way out of darkness and sin ; but he also signally visits
him at times with living appearances, motions, and operations of
his light and spirit, to his reproof and conviction, thereby often
warning and calling man out of iniquity. The Spirit of God strove
witli the old world that had corrupted its way before him, and was
destroyed by the flood, for its flood of iniquity ; and he gave his
good Spirit unto the rebellious Jews, which they grieved and vexed,
until he became their enemy and fought against them. " He by his
lightnings enlightened the world, and the earth trembled and
shook," — and " upon whom doth not his light arise ?" although
" they that rebel against the light know not the ways of it, because
they abide not in the paths thereof," He that causeth his sun to
arise on the evil and on the good, and sendeth his rain on the just
and the unjust, hath not left himself without sufiScient witness in
the earth, both inward and outward ; as, namely, his Divine imme
diate light in man appearing to the soul, and his works of crea
tion which are obvious to the sight, universally declaring his wis
dom, power, and greatness to be inwardly considered and under-
Stood, as his inward light opens mau's understanding.
Howbeit, man having transgressed this Divine principle, and his
mind being alienated from it, and blinded by the god of this world ;
God having bowels of pity still remaining, he hath been pleased so
far to commiserate poor lost man, as to afford and extend those
precious promises, the more eminently to declare, show forth, and
renew his love, light, and power, for man's recovery out of his lost
and dark estate : as, that '' the seed of the woman should bruise the
serpent's head ;" and this did Christ in general, (and doth in particu
lar,) by the power of the Father. Which can no ways lessen nor de
tract from his light within, nor be any inconsistency with its direct
ing men to the same power of God, mr the subduing and bruising
satan under their feet, which in their own particulars they must ex
perience, whoever attain to deliverance or salvation from the power
of sin and satan.
As also, God hath promised to " make a new covenant with his
people.'' It is called new, not as opposed to the light within, or as
implying its waxing old ; but because the old covenant without,
(which the Jews broke.) was to decay and vanish. This new cove
nant is a covenant of light, life, and peace ; a covenant whereby lie
takes away and forgives sin. "This tney only have a part ih, who
obey the universal light of the Son of God within, which no way
differs in nature from the covenant itself, nor can it oppose the ends

255
of it ; but is a light of the same life and fulness that is enjoyed in
the covenant or agreement with God, moving and conducing to the
very same end and agreement, as it is obeyed and waited in. And
as the Jews outward had a rule, directory, and law in the letter
without, (though that alone could not give life,) so the Jew inward
hath his rule, directory, and law inward in spirit, which can give
life. And this new covenant is the last dispensation of God in Christ
to man, wherein his highest, spiritual, and saving knowledge is to
be iTBceived, by all that truly obey his light. And though this be
hew as to his renewed glorious discovery herein ; yet he who is the
life of this covenant, and given for a covenant and salvation, is the
first and the last, the rock of ages, whom God hath decreed to
anoint or set up on the hill of nis holiness, even the holy hill of
Sion, that he may subdue and rule the nations, and be the salva
tion of God to the ends of the earth : more abundantly to be mani
fest in these last ages, wherein his church cometh out of the wilder
ness, and the holy city New Jerusalem is discovered from heaven
as a bride prepared for the bridegroom, and the Lord God and the
Lamb (as promised) is the light thereof; and the nations of them
that are saved shall walk in the light of this city. And for this end
is the gospel made known and preached again, after a long night
and reign of anti-christ, beast, false prophet, dragon, and whore,
whose judgment is revealed; even against all the dark spirits, and
hypocritical envious agents of anti-christ and satan, who not only
envy, oppose, and gainsay the truth, and undervalue the true light,
as it is an universal principle in man, but also resist and strive
against the glorious breaking forth and discovery thereof in our
days; for which the Lord will rebuke them.
• Such Babylonish builders, and envious agents, divers of these
men called Anabaptists, or Dippers, now show themselves to be ;
whose malice, madness, and folly shall be raanifest to all men. —
Why do they rage, and fret, and revile, but because the light is
sprung up, and the over-spreading day of God is broken forth, — who
hath said, " As truly as I live, all the earth shall be filled with the
lory of the Lord." Num. xiv. 21. The stone cut out without
ands, that smites the image, shall become a great mountain, and
fill the earth. The God of heaven is setting up his kingdom which
shall never be destroyed, as prophesied in Daniel. Yea, truth is
sprung out of the earth, which strikes at satan's and anti-christ's
kingdom, and again bruiseth the serpent's head, who hath lodged
and covered himself under their empty forms, shadows, and lifeless
profe^ions, as he did among the persecuting Jews of old. The
Lord hath lifted up a standard against their hypocrisy and deceit,
¦who have been covering an envious spirit with a pretence of Chris
tianity. And he is exalting his gospel dispensation, in setting up
his light above their darkness, his power above their empty forms,
the substance above the shadow, the spirit above the letter, and his
worship in spirit and truth above will-worship in hypocrisy.
At this satan is offended, and his agents are angry. These our
present opposers vent forth their confusion, envy, and strife, though

t

256
it be against the stream. They are wearying themselves for very
vanity ; the fire which they have kindled in their envy against the
Lord's heritage, whereinthey are labouring, shal! devour them.
1. These Anabaptists' babylonish confusion greatly appears, about
the light which is in every raan, as men whom enmity hath blinded,
and whose minds are alienated from it into gross darkness. Though
the controvery between us is not upon the question, whether there
be a light, or any light, in every raan, for thus far we both agree in
the affirraative, but whether God hath given a Divine or suiRcient
light to every man, to show and direct him out of sin and evil, to
God who is light, and the giver of light for life and salvation P
which we affirm, but these Dippers deny, especially such of them
who are particular electioners or predestinarians, whose partial doc
trine doth not really place the cause of men's condemnation upon
their neglect or disobedience of the light given them, but originally
upon God's secret decree against them, and his withholding saving
light or grace from them, as they both falsely and partially imagine,
however it is confessed to be tendered to all, in preaching the gos
pel without exception or respect of persons.
But under what terms or names do these our opposers represent
this light, which they confess is in every nian^ to prove it insufficient
either for a rule or guide to salvation. Sometimes they call it a
creature, sometimes a natural light, sometimes the substance of the
law, or first covenant, which they grant ought to be improved.
Sometimes, after a more gross manner, they blasphemously rep-r
resent it as a misguiding light, directly opposing the covenant of
grace, aud to be rejected. But how well this agrees with, its being
a light given of God to be improved, (surely for a good end,) I leave
to the serious impartial reader to judge ; of which he may see further
in the following answer to Thomas Hicks.
And touching these men's envy against us called Quakers, as be
ing offended at our present liberty and prosperity, H. Grigg. endear
vours to clear them, in his epistle to the Baptists, (not Babylonish,)
by this passage, viz. " I have not the least enmity nor hatred in my
heart against the persons of any of these people called Quakers, noir
are we offended or troubled at their present liberty, (as he seems to
charge us,) though we cannot deny but their principles and unsound
doctrines tend to the wounding and grieving ofour souls, because we
see daily more and more the dangerous and damnable nature thereof."
Mark, that while hypocritically they pretend to clear and quit
themselves froip having the least enmity against our persons, or ofr
fence at our present liberty, it appears they would be gratified or
pleased, ifthe powers would do them that favour, to suppress us, and
restrain our liberty, as their bitter invective* and inveterate clamours
plainly import, and intimate their persecuting spirit and implacable
m.ilice ; as while they are complaining against our principles, and
doctrines as damnable, calling us cheats, impostors, Romish emissa
ries, &c. Though their charge herein, they have never proved against
us, nor can they. This not only bespeaks a willingness or desire to
have our principles suppressed, but our persons likewise. As also

257
T. Hicks' proclaiming to the world, (p. 62,) that the Quakers'. reli
gion is a mere cheat, calculated to the service of tlie devil ; and
wickedly insinuating against our sufferings, that the satisfaction of
our wills and lusts, the promoting our carnal interest, respect only
to. something to be enjoyed here, carnal advantage, outward gains, &c.
may be our chief motive, inducement, and encourageraent to do and
suffer as we do. — Dialogue^ p. 75. And he questions, whether we
are not really acted by some llomish emissaries, to insinuate cov
ertly many of their own heresies, to distract, deform, and declaim
the Protestant profession, &c. p. 76.
Judge, candid reader, whether these malicious and false insinua
tions do not savour of a persecuting spirit, though they would not be
seen to envy our liberty ; yet how do these invectives tend to stir
up persecution, and to incense the world, ami instigate the rulers
against us for our suppression? (Their pretended allegations for
tnem are hereafter answered and refuted.) And how absurd they
are in these accusations.
1. Tu insinuate that our sufferings have been either for carnal
advantage, temporal gains, or to satisfy lusts, whilst in our resign
ing up ourselves to these many and deep sufferings, we have often
offered up our lives, and consequently with them all our temporal en
joyments and advantages, as many this day can testify, together with
thuse many innocent persons' lives that iiave been laid down among
us by imprisonments, exilements, and other sufferings.
2. How ill it doth become these Anabaptists to endeavour to make
the world believe, that we are either influenced or acted by Romish
emissaries, either to distract, deform, or defame the Protestant pro
fession, which is not only a popular and deceitful insinuation against
us. (as ifthe Dippers had the chief care pf Protestant religion, or were
the most Catholic therein,) but most notoriously false and wicked.
And I challenge Thomas Hicks, and all the rest of his fraternity
to prove it, or else for ever be ashamed thereof. Have they not more
cause to look back at home, and reflect upon themselves, since that di
vers of their brethren, even someof their preachers,ihave of late years
turned Papists, whose names being so well known, 1 need not now
mention them. But when or where did any preachers owned among
us turn Papists, or were any such emissaries ?
Oh the great enmity that is in these our opposers, and the great
disingenuity and immoderation that appears among them, as will
further be manifest to their shame, and thfe Lord will certainly re
buke them, and all their feigned coverings will be too narrow for
them, aud they shall see and be ashamed of their envy at his people.
But I must proceed to give the reader a short view of some of
Thomas Hicks' doctrines that passed af a dispute, and in a paper of
his, before his fictitious and unchristian Dialogue came forth, as some
introduction to my following answer, which was written quickly af
ter the said Dialogue came forth.
lama well wisher to all men, even desiring myenemies' repentance.
G, W.
London, the ith ofthe 1st Month, 1673.
3 K

258
Some of the doctrines and contradictions of. Thomas Hicks, declared
at a discourse between him and some of the Quakers, so called, in
Alderman-Berry, London, the twentieth qf the third Month, 1&7Z.
1. " He owned the Baptists above other people."
That is no honour to them.
2. " That he did not own water baptism to be necessary (or of ne
cessity) to salvation."
True, but contrary to many of his brethren.
3. " That the Quakers err in fundamentals, denying the person
of Christ, denying the true Christ and resurrection."
These are impudent slanders.
4. " That the life or flight spoken of, (John i.4, 9,) is not super
natural, because itis the light of the Word as Creator."
A blasphemous inconsistency.
[This was noted down, at the interim of the discourse, before him,
but snatched away by one of his companions.] So that he concluded,
" the light in every man is but natural, and not sufficient to guide to
salvation." Falie doctrine, — the light of the eternal Word is supernatural
and sufficient.
5. " That the life which is in God, which is the light of men,
(John i. 4.) is divine as it is in God, but natural as it is in man."
Blasphemy, — that life is immutable because Divine.
6. " That the light that is given in common to men, is not able to
apprehend things supernatural."
A false and inconsistent doctrine.
And yet " able to apprehend (and bring men clearly to see) the
invisible things of God, even the eternal power and Godhead."
Rom. i. 19, 20.
A true concession, but a contradiction to the former.
7. [Evasion.] " That it is able to discern the eternal power and
Godhead, but not the things that are supernatural that are in God."
A gross contradiction, the eternal power and God-head are super
natural. 8. " That it was a natural light, a light of conscience, and a depra
ved renewed nature, by whichthe gentiles did those things contain
ed in the law." Rom. ii. 14.
Absurd inconsistencies and falsehoods.
9. " That the light in the heathen, in philosophers and others, was
able to apprehend God and his Divine power, but not those things
that are in God."
A gross inference ; — are thoge things higher tban God ?
10. " That it cannot discover the human nature of Christ, or the
body that he took upon him, nor his suffering nor death; and yet it
can discover the divine attributes of God, his wisdom, power, good
ness, love, and direct men to love him."
A manifest contradiction. Can it discover the greater, and not the
lesser?

259
IL " But the light in the Quakers cannot discover the person of
Christ, nor his human nature, sufferings, death, &c."
Yet it is the life and light of Christ.
12. "That the Quakers deny the person of Christ, his offices, sat
isfaction, andthe resurrection ofthe body, &c."
Lies and slanders, forged and brought forth in envy and darkness.
13. " That it is their principle, that whosoever believes in that
Christ that suffered at Jerusalem, and expects salvation by him, they
are deceived in their faith, and shall be damned, &c." This he spake
of James Naylor's " Love to the Lost," near the beginning of the
discourse. This is an abuse — the true Christ is but one, and the same yester
day, to day, and for ever.
14. " Also at the beginning he said, that the Baptists and Presbyte
rians agree in fundamentals, and there are good people among Pres
byterians; therefore they might join against the Quakers, for they
err in fundamentals."
Answer. First — We thought that water baptism had been a funda
mental point with the Baptists ; and do they and Presbyterians agree
therein ? 2. Have not the Baptists, whom Presbyterialis call Ana
baptists, been accounted hereticks by the Presbyterians ? Why do
they now join against the Quakers, so called? 3. Dare he say there
are no good people among the Quakers, that he makes good people's
being araong Presbyterians a reason of his joining with them against
us ? Is it not easy to see a manifest dissimulation and feigned con
federacy therein among these our opposers ? If our opposer saith,
we have not inserted his explications upon his assertions, I answer,
that is his work, he has liberty to do it himself. But he has not
done it, nor vindicated these his assertions in his pamphlet.

Christ's light within asserted, as it is Divine, arid therefore a suffi
cient ride of life unto salvation to all that truly obey it ; and vin
dicated from Thomas Hicks' dark exceptions, and fallacious and
impious arguments, consisting of manifest ignorance, confusion,
and ranterism, which are here inserted as they were exhibited in
a paper afterwards owned and signed by him.
HIS CHARGE AGAINST G. WHITEHEAD.
That George Whitehead affirmed, that there was that light in
every man, if followed, that was sufficient to salvation.

1. In answer to which it is asserted, that the liglit in every man
could not understand the doctrine of instituted worship.
2. That the light in every man could not understand the doc
trine of Jesus Christ, concerning his coining to save sinners.

260
3. The light in every man could not bring him to understand how
sin came into the world.
4. The light in every man cannot acquaint him with the know
ledge of the doctrine of the resurrection of the dead.
, REPLY.
G, Whitehead still affirms, that God hath graciously afforded
that light to every man, which he ought to follow, and which is suffi
cient to guide him to salvation. _ .
To his four first assertions, I query, is tbat life which is the light
of men, (John i. 4.) divine in itself, the light of Jesus Christ as the
eternal Word, able to apprehend and bring man clearly to see the
invisible things of God, even his eternal power and God^iead ; (as
confessed from Rom. i. 19, 20.) and yet is this light neither able to
understand the worship that is due to him, the doctrine of Christ
.Tesus concerning his coming to save sinners, how sin came into the
world, nor yet to acquaint man with the knowledge of the resurrec
tion ? Can the light apprehend or bring men to see God's eternal
power, and yet neither bring them to understand the cause of man's
separation and death from God, nor his duty nor restoration to God
again ? How manifestly inconsistent and contradictory are these ?
And hov/ plainly doth he charge men's ignorance and defects, for
want of obedience, upon the light within ? And then, what is it
given for, and what can it do.' But these assertions are grounded
upon his taking it for granted, that it is not a light of grace, but of
nature, when that life which is the light of men is granted to be
divine in its own being, able to discover the eternal power and God
head, than which there is not a higher power. But how this Divine
light should become natural as a creature, we are still to inquire,
as that which neither T. H. nor his brethren have ever yet proved.
HIS FIRST ARGUMENT.
" That the light within every man could not be a rule, for it must
be alight of nature or of grace ; this light cannot be understood to
be the light of grace, because the scripture supposes a time when
men are without it. It is said : ' After those days I will put my
laws in their hearts, and they shall know me.' That must be the
light of grace."
Answer, Where doth the scripture say, that the life of Christ,
which was with and in the Father, which is the light of men, is the
light of nature, and not a light of grace ? The man in taking this
for granted most sillily begs the question, and that contrary to his
own concession before. Neither doth the scripture suppose a time
wherein men have no light of grace in them^ as he insinuates ; but
a time when they are out of the new covenant, and strangers in
their minds to it, as not being come into that agreement with God,
or union with his light, which this covenant imports. And because
the state and tenure of it is both the having God's laws written in

26i
his people's hearts and minds, their knowing him t» be their God,
and they to be his people. And it is a covenant of mercy and for
giveness of sins past. It doth not therefore follow, that none of
his law is in them before they come to this holy attainment and
blessed agreement ; though his laws are not so universally written
or deeply engraven in their hearts before. For it is now granted
by divers of our opposers, who are of the more moderate,
1. That the pure or holy law which God placed in men's hearts
before transgression, was never wholly obliterated, though rauch
clouded by their disobedience.
3. Some of these confess to a light in man which reproves for
evil and excites to good, which they say is the substance of the
moral law, or first covenant, which enjoins man truly to love and
worship God, and to love our neighbours equally with ourselves, to
do justly &c. ; that this the very heathens or gentiles have in
them. And then I ask, if this law doth not appertain to the new
covenant as one principal law thereof also r — and never intended to
be destroyed by Christ, but fulfilled and renewed in his followers,
who have union with it, as having a more deep impression, and
being more fully discovered in the hearts of men, when become
children of this covenant than before. Was not love the fulfilling
of the law? And was not this preached by Christ's ministers?
And was not love one to another both the old and new command
ment; yea, the old commandment renewed and established ?
HIS SECOND ARGUMENT.
" If not a light of grace in every man, then it must be the light
of nature ; but the light in every man cannot be sufficient to salva
tion. Acts xi. 18. ' When they heard these things they held their
peace and glorified God, saying : Then hath God also to the gentiles
granted repentance to life.' Then they had it not before."
Answer. His argument still depends upon his former fallacy,
that it is not a light of grace, but a light of nature that is in every
man. As also in putting repentance for the light of grace, he puts
the effect for the cause, as if no man had saving grace or a light
thereof before repentance or conversion. Whereas his argument
doth not at all prove that those gentiles who received the Word of
God, had not, a light of grace, but only of nature in them, before
Peter preached Jesus Christ to them ; but rather the contrary, that
it was a light of grace, a light of Jesus Christ, and secret power of
God that moved in them, and opened their hearts, and seriously
inclined them to hear the gospel preached, and which light in them
closed with the lively testimony thereof, which did concur with the
light to the opening their understandings, and turning their minds
from darkness and sin to the light shinitig in their hearts. And
when those of the circumcision heard how well the gentiles were
prepared to receive the gospel, and the effect of it, (Acts ch. x, xi.)
they were then convinced of God's graciousness to those of the
uncircumcision, as well as to themselves. Their contending with

262
Peter for going unto, and eating with men uncircumcised was then
stopped. " when they heard these things they held their peace, and
glorified God, saying : Then hath God also to the gentiles granted
repentance unto life."
And it is evident, that Cornelius and the rest that received the
Word as preached, had a work of saving grace in their hearts be
fore, which prepared them, and begot true desires in them after life
and salvation.
Also, " when Barnabas came to Antioch, and had seen the grace of
God, he was glad and exhorted them all, that with purpose of heart
they would cleave unto the Lord." Acts xi. 23. So this light of
the grace of God, both to and in thera, was great encouragement to
him so to exhort them. But if there had been no saving grace in
their hearts, of what effect could such exhortatioi^ or preaching have
been to them. HIS THIRD ARGUMENT.
" If the light within be sufficient to save men, then it renders
Christ's coming and suffering needless."
This is a blind inference, still opposing the light of Christ with
in, yea, and all that is of God in man, as insufficient, and so as
neither discovering Christ's coming, nor the effect of his suffering.
Or as if men might be saved by his coming and suffering, without
respect .to his light within, which shov/s gross darkness; as if there
were not a concurrence between the light within, and the end of
Christ's coming and suffering. And he might as well say, that if
the ingrafted Word, which is within, be able to save the soul, then
Christ's coming and suffering was needless. He should rather have
said, that Christ's coming and suffering without, was because men
were turned from his light within. For if all had walked in his
light within, he had not been persecuted and murdered. But this
man's argument supposes Christ's coming and suffering to be for the
supply of some great defect or insufficiency of his light within ;*
as if man had so well improved it, and found it too scanty or insuffi
cient; and therefore, (by this,) Christ must suffer and die for his
own light within, to supply it. Whereas Christ died for the ungod
ly — for alf men that were dead in sin, who had disobeyed and trans
gressed his light within. And though there be a reconciliation by
his death, yet, the being saved is by his life, whose life is the light
of men, which for men to be turned to in themselves, and therein
to live to God, varies not from the blessed end of Christ's coming
and suffering, while he works in man by his light and power, both
in showing him sin, and saving him from it, as he believes in the
light, becomes a child of the light, as Christ exhorted. And " if we
walk in the light of God, the blood of Jesus Christ his Son cleanseth
us from all sin."
* That life which is the light of men is Divine, unchangeahle, and infinite,
and therefore preferred before, and is above all sufferings which iure tempo
rary and finite.

263
HIS FOURTH ARGUMENT.
" The light within cannot be a sufficient rule, because then there
would be no- certainty of truth or error, of sin or duty; for that
which one man maketh light to day, the same man will call darkness
to-morrow. One man calleth one thing a sin, another calleth it a
duty, by this there will be no such thing as sin, but only in the
opinions of men."
Answer. 1. If there can be no certainty of truth or error, sin or
duty, by the light within, how is he certain that there is any real
light at all in him ?
a. His placing such uncertainties, and those various and contrary
opinions of men upon the light within, and rendering it an insuffi
cient rule, either to distinguish between truth and error, sin or duty,
is contrary to both Christ's and the apostles testimony ; as namely,
that it is a manifesting light both of good and evil, both of those
deeds wrought in God, and those that are reproved ; (John iii. 20, 21.
Eph. V. 13.) wherefore the light of Christ within is a sufficient rule.
3. And what proof is it against the light, if one man call it light
to day, and the same call it darkness to-morrow ? Or that one man
call one thing a sin, another a duty ? Does this therefore prove
the light not a sufficient rule ? Or does it prove any more than that
there are those that put darkness for liglit, and light for darkness,
and that call evil good, and good evil, (Isa. v. 20,) or those who call
that a sin which others call a duty. If it must from hence be argued,
that there is no such certain discovering light or rule in man to dis
tinguish these, may it not as well be argued, that there is no such
thing as truth or duty to be distinguished from error and sin ? And
does not this directly lead into ranterism, and finally into atheism ?
Let the serious reader judge.HIS FIFTH ARGUMENT.
« If the light within be a sufficient rule, then I have a sufficient
rule within me, because you say every man hath it, and I am bound
to obey it. In obedience to this rule, 1 oppose your errors, and in
opposing your errors one of our lights cannot be a sufficient rule,
because such a vast difference between us. Then one of us hath not
a sufficient rule."
Answer. However he hereby grants the light in one of us to be a
sufficient rule, pretending that he obeys this rule, and here he hath
found another rule for a christian besides the scriptures, and then
they are not the only or sole rule of faith and practice. Though it is
evident he. does not obey the light within, while he represents it so
variable and uncertain, and the opposition and difference between us
to arise from light in both, whereas the light is but one, and changeth
not. That Divine principle of life, which is the light of men, is im
mutably pure, and cannnt err, however the creature doth. There
fore it follows that both of us cannot be led by the light in such di
rect opposition ; for it is darkness that opposeth the light.

264
After so grossly and impiously slighting and invalidating the light
within, he does not at all tell us what good it can do, nor under
stand for what good erd or use God hath given it to mankind; or
what shall be the end of those, (of what nation soever,)''that walk upr
to the light within them; nor to what condition or end the dictates
and leadings of it tend. This he has not at all resolved; but, in his
darkness, dealt most corruptly and disingenuously against the light
within. But I ask T. H. if the light within him does not at some
times repppve him for his passion, envy, and railing, which ill become
a man professing the patience and sufferings of Christ?
HIS SIXTH ARGUMENT. *
" No raan can have a sufficient light to guide him to salvation,
that hath not the Spirit of God, because no man can understand the
things of God, but he that hath the Spirit of God. But allmen have
not the Spirit of God. Therefore all raen have not a sufficient rule
to salvation, because all men have not the Spirit."
Answer, By this he hath granted the Spirit of God and light of it
to be a sufficient guide and rule to salvation, and to bring man to un
derstand the things of God. But how well this agrees with their
doctrine, " That the scriptures are the only rule of faith and practice,
and not the Spirit nor lightiin man, and that the bible is the raeans of
knowing Gpd," 1 refer tp the understanding reader to judge of.
And what though all men have not the Spirit, either in the union or
possession of it, as their rule, can no raan have it that thus hath it not
already ? Seeing he concludes, that no man can bave a sufficient
light to guide him to salvation that hath not the Spirit. What, can
no man have it ? Is it not then to be had ? And yet it is granted to
be the saints' rule ; whereas that which is the saints' rule ought to be
every man's rule, because every man ought to be a saint. Where
fore God hath afforded some divine light to every man, whereby he
raay be led out of darkness, call upon God, obtain life, receive the
Spirit, which he giveth to thera that ask, and become saints. For God is
ready to give the Spirit to theiti that truly ask it, which man can
only do by a light of it.
His argument, that all men have not the Spirit, is no proof that
every man is not enlightened by Christ ; for those are said not to
have the Spirit, who live not to God in it, butin sensuality. Jude 19.
And yet such were said to be twice dead, (ver. 12,) which they
could not have been, if they had never been quickened. Yet being
twice dead, plucked up by the roots, they are become sensual, having
not the Spirit, i. e. in the knowledge, rule, exercise, and union of it.
" But whither shall I go from thy Spirit ? or whither shall I flee from
thy presence?" Psa. cxxxix. 7. And upon whom doth not his Hght
arise, when every man that cometh into the world is enlightened by
Christ ?

265
HIS SEVENTH ARGUMENT.
" The light within cannot be a sufficient rule, because it is made
the character of a wicked man to do what is right in his own eyes,
and to walk after his own imaginations. Then that which they ac
count their duty, may be their wickedness, and highest wickedness,
and an argument of God's severe curse upon them. It is said, he
gave them up to strong delusions to believe a lie."
Answer. Doth then the wicked man follow the light within hira,
as his rule, in doing what is right in his own evil eyes, and in walking
in his own imaginations ? Or doth God bring such a severe curse
upon any, as the giving up to strong delusions, for walking after or
following the light within ? How horribly blasphemous is it, either to
suppose or imply these things against the light within, to prove it an
insufficient rule, as this man argues ; placing not only uncertainties,
the various opinions, thoughts, and imaginations nt wicked men upon
the light within, but their wickedness, and highest wickedness, if
they own it their duty. His argument blasphemously places it upon
the light within, most blindly confounding wicked men's imaginations
and wickedness, which the devil is the author of, withthe light in
every man, without distinction. Wherein, ranter-like, he puts dark
ness for light, and light for darkness, which wo is to them that do. Isa.
V. 20. Whereas they that follow their own vain imaginations, and
are given up to strong delusions to believe a lie, are such as have
rebelled against the light, rejected the truth, have not glorified God
as God, nor liked to retain him in their knowledge. See Job xxiv.
13. — Rom. i. 21, 28. Because they obeyed not the gospel, nor re
ceived the love of the truth, that they might be saved, God gave
them over to strong delusions, and took vengeance on them. 2 Thes.
i. 8, and chap. ii. 10, 11. Therefoi-e God din afford a sufficient light
and rule, and tendered the love of the truth to them, as he doth to
all, else how should they be left vvithout excuse ; seeing it is a righ
teous thing with God to recompense and render vengeance on them.
that know him not, for their disobedience ? It cannot be consistent
with his righteousness in judgment, to bring tribulation and anguish
upon every soul that doeth evil, or to judge the secrets of men by
Christ, according to the gospel, without ever affording them a light of
the gospel, or gospel nature, sufficient to discover evil and direct to
good. And how can indignation and wrath come upon those that are
conteiitious, and obey not the truth, but obey unrighteousness, ifthe
truth did never reach to, or enlighten them ? Or how should their not
obeying the truth be charged upon them, ifthe truth were never af
forded them ? Therefore by the same reason that it is confessed that
God will render to every raan according to his deeds, and that there
is no respect of persons with God, it ought to be also confessed,
that he doth afford to every man a light of truth and righteousness
sufficient for a rule to escape sin and evil, and the wrath that is due
for it, and to direct man unto patient continuance in well-doing, to
seek for glory and imraortality, that he might obtain eternal life and
glory. See and consider Rom. ii. throughout, which sufficiently
ZL

266
signifies, 1. The goodness of God to man. 2. His dispensing of his
grace and truth to all. 3. How impartial he is and righteous in his
judgment against the disobedient and rebellious, who despise his
goodness,and thereby bring wrath upon themselves. 4. The accep
tance of the gentiles, who obeyed that law or light given them,
though they had not the law in the letter of it.
Wherefore, now, moderate reader, take notice that the very ground
ofour asserting the universal extent of saving grace, and sufficient
light to mankind, is ; 1, The unspeakable love and goodness of God,
as in himself, he being love in the highest 2. His unwiUingness
that man should either live or die in sin, he having no pleasure in
the death of sinners, but rather that they should return and live.
?. That he so loved the world, that he sent his Son into the world,
that whosoever believes in him might not perish, but have everlast
ing life ; and in that he sent not his Son into the world to condemn
the world, but that the world through him might be saved. These
weighty considerations we have all along respect to, in our asserting
sufficient grace or light to be afforded of God to mankind.
HIS EIGHTH ARGUMENT. v
" If the light within be a sufficient rule, then no man ought to re
pent of his ignorantly worshipping the true God, or of his worship
ping a false god ; nor ought men to repent of their acts of cruelty '
against the saints, wherein they think they do well, and act accord
ing to their light ; nor ought the Quakers to repent of their inhuman
actions of walking naked : for they think in so doing they do well,
and act according to their light. Therefore the lightwithin is not a
sufficient rule."
Answer, Still the man goes on in an absolute strain of apparent
ranterism, gross inconsistencies, and blasphemous inferences against
the light within, while he renders it neither a sufficient rule to dis
cover truth or error in matter of worship ; nor to lead men to repent
of idolatry, wickedness, or acts of cruelty against the saints. But
their thinking they do well therein, this he deems according to their
liglit: and all this to show, that the light within, which the Quakers
preach, is an insufficient rule. But it is then nonsense in him to ac
count it any real light at all by his descriptions of it before, who
one while renders the light within so defective, so mutable, and so
insignificant, as a mere nullity, another while no better than dark
ness itself, another while, the author of sin and wickedness, as being
according to their light. Into what horrible madness and gross
darkness hath the devil led these opposers ?
For his accusing the Quakers with inhuman actions of walking na
ked. 1. As a general charge itis false, for it is neither a general prac
tice among us, nor the constant practicB'of any. Itwas only some few
particulars that have had a peculiar burthen laid upon them to go na
ked for a sign to such hypocritical professors, (as oppose and rebel
against the light within, and are covered, but not with the Spirit of
the liord,) that God would rend their false coverings, and discover

267
their shame and nakedness, as it is manifest at this day. So that u
is evident, that some who have been made such signs, were therein true
prophets against a generation of envious hypocrites and persecutors.
2. His asserting that walking naked is an inhuman action. As his
charge is general, it is not true that all going naked is inhuman, (but
where corruptly intended for some evil or inhuman act or end,) for,
1. Were Adam and Eve inhuman in their being naked, when they
were not ashamed, being innocent? Gen. ii. 25. For the shame
came after transgression, from which came the inhumanity.
2. When the Spirit of God was upon Saul, it is said, he stripped off
his clothes also, and prophesied before Samuel, and lay down naked
all that day, and all that night ; wherefore they say, is Saul also
amongst the prophets ? 1 Sam. xix. 23, 24.
It appears then that going naked was not accounted such an inhuman
action among the*prophets. See also how Isaiah was made to be a
sign and a wonder upon Egypt and Ethiopia, (Isa, chap, xx.) and so
what know you but that the Lord hath made some of his servants
signs and wonders against many in spiritual Egypt and bondage,
however covered with a profession and pretence of being redeemed,
as true Jews, partakers of gospel and church privileges, of spiritual
Canaan, whilst yet in spiritual Sodom, Egypt, and Babylon, where
both our Lord hath been spiritually crucified, and the blood of his
prophets found ?
HERE FOLLOWS THOMAS HICKS' AFTER CHARGE.
1. " And that the whole religion and principles of that people, cal
led Quakers, wherein they difference themselves from others, is of the
devil; witness my hand — Thoraas Hicks."
This charge is not only general but also very dark and most dis
ingenuous. For if by " others" he mean all others, he should have
specified those principles wherein we differ from all others, and pro
duced his proof. But if by " others" he mean only his own sect, cal
led Anabaptists, then he hath made a very rigid conclusion against all
others differing from them, that their whole religion and principles,
wherein they differ from Anabaptists, are of the devil. t
2. " They that deny the resurrection of that body that was cora
mitted unto dust, overthrow all religion."
To which I say, those who affirm it of the same carnal body, after
being turned to dust, and yet that it cannot be a new created body,
and that the body which God giveth to every seed is the same body,
(as T. H. in his Dialogue doth, p. 58. 59. with others of his brethren,)
they affirm they know not what, and that of which they can nevergive
a reasonable or a convincing demonstration, being also contrary
to 1 Cor. XV. 37, 38, 40, 50. And while they make this their opin
ion the ground of their religion and future happiness, their religion
is carnal, and their opinion nonsensical, and their foundation sandy,
being groi^ded upon dust, and they themselves are very ignorant of
the mystery ofthe resurrection, as will further appear hereafter up
on thfe full disquisition of this weighty matter.

THE
CHRISTIAN QUAKER, &c.
 0000
SECTION I.
The light within proved divine and saving, S^c.
First. That there is a divine light in every man, which
is of a saving property in itself, and therefore sufficient
to guide and direct man to God, and so to salvation. And for
its being a divine light, I have urged John i. 4 : " In him was
life, and the life was the light of men."
Secondly. That this light is the certain guide and rule to true
believers in matters of faith, spiritual worship, and obedience to
God, and therefore that which can give a right understanding
of the holy scriptures.
These our assertions are chiefly quarrelled at by T. H. and
some of his brethren, though he very smoothly pretends not to
cavil, but that he may understand the truth, as desiring to know.
He asks 1. What this salvation is? 2. What this light is 7
3. Who they are that do obey this light, and in obeying attain sal
vation? p. 2.
To which I answer. It hath both appeared, and will appear
against thee, that thy envy and cavilling bath kept thee from the
right understanding and knowledge of tbe light and salvation,
that thou art now to seek at this time of day : and yet Sayst^
that all thou intends is my conviction and recovery, as in thy
tenth page, when as yet the darkness covers thee, and keeps thee.
from the right understanding of truth. But if thou hadst obey
ed the light of Christ within thee, thou wouldst have known
both its power and sufficiency to salvation, and that this sal
vation which it leads to is Christ, who is both redemption and
salvation to them who follow bim in his light, from darkness, .sin,
and defilement of conscience, and so eonsequentlj from wrath,
which thou art yet highly guilty of, and from which thy water
baptism has not washed thee.
T. H. " You express yourselves with great variety ; some
times you say it is Christ, * another time it is only a measure of

?Let the reader observe this by the way. Thou mayst remember, that the

269
Christ, anon it is only ofthe divine essence. This is a very uncer
tain sound." p. 3.
Answer, Thou shows thy cavilling disposition. Must we be
tied up to one word to express a principle by, when the scrip
tures allow of varieties for demonstration to divers capacities,
which doth not alter the matter ? This Divine light in man, is
expressed in the scripture with as much variety of words as
we use.
It is called the life, the light, a gift, manifestation, seed,
kingdom of heaven within, a measure of the gift of Christ, the
grace of God, &c. yet one and the same spiritual and Divine
life or light.
T. H. '' Notwithstanding thy most diligent attendance to the
light in thee, that which thou calls the light in thee hath in
many things misguided thee." p. 3.
Answer. .Now thou begins to be mad against the light
within. That which I call the light within, is the very same
that Christ and his witnesses did witness to, to wit : " In him
was life, and the life was the light of men." Therefore thou
bast blasphemously accounted this a misguiding light.
And in thy seventh page, thou hast plainly contradicted thyself
herein, where thou appeals to the light in me, and grants it
ought to be obeyed. See how thou hast broke the neck of thy
corrupt cause. If it were a misguiding light, why dost thou
for proof appeal to it, (as a rule,) and grant it ought to be obey
ed ? Ought that which is mis-guiding to be obeyed ? But the
light within ought ; therefore it will not misguide.
T. H. saith : " G. W. in his discourse upon it, urged that text,
John i. i. " in him was life and the life was the light of men."
*« If the life," said he, «' be the Divine essence, (my words were,
if that life be ofthe Divine Being,) the light must be so also."
Answer, This argument thou didst never answer to purpose
yet, but cavils, and draws what absurdities thuu pleases
upon thy own forgeries, as will further appear ; only sillily thou
argued against it thus, viz.
T. H. " That the life or light spoken of, (John i. 4, 9.) is not
supernatural, because it is the light ofthe Word, as a Creator."
Answer. To which was answered, that it is false and inconsis
tent doctrine ; for the light ofthe eternal Word is supernatural,
because the light of the eternal Word the Creator. So that the
reason thou renders for its not being supernatural, proves it
supernatural ; for because it is of this divine relation, it must be
divine. And thou shifts but very sorrily to come off here, by
telling me, that the life and light communicated to every man
from that eternal Word, is not supernatural, eternal, and divine.
But for this, we have only thy say-so, contrary to what thou

270
hast granted before, to wit, as being the light of the eternal
Word. Neither could thy other shift serve thy turn, viz.
T. H. « That the life which is in God, which is the light of
men, (John i. *.) is divine as it is in God, but naturaJ as it is in
man." Answer. The conclusion of this is blasphemy ; for that divine
life is immutable because divine. It did not loose its divinity
by being given to man ; for being divine, it is no more subject
to mutation than God is. Remember here, how thou wast non-
plust, and how thou art in a labyrinth ; and of this thou dust not
clear thyself in all thy perverse cavilling against us.
SECTION II.
The life whieh is the light of men, not a creature or mere effect, ^e.
Whereas on the behalf of God's immediate illumination or
shining in man's heart, for the Divinity thereof, I alledged
that the cause being divine, this effect thereof must needs
be divine and supernatural, as in my narrative. Rut instead
of taking notice of the words, " his immediate illumination or
shining," thou art pleased to quarrel upon the words, such as
is the cause, such the effect must be; and thus thou proceeds
upon it, viz.
T. H. "From this kind of reasoning we may conclude not
only the light within, but every creature, both beasts and trees,
are God, these being the effects of infinite wisdom. Dost thou
not tremble at this consequence." p, 4.
Answer. 1. How causelessly dost thou quarrel. Are both beasts
and trees immediate effects of God's power ? Did he not cause
both plants and trees to grow out of the earth ? 2. Were these
immediate, to be sure I never affirmed so many Gods as there
are effects of Infinite Wisdom.
But be it remembered, that I never called the Divine life,
which is the light of men, a mere effect, but admitted uf the
word effect with reference to the immediate illumination or shin
ing df God in the heart, as being of a divine nature, because
God is the enlightener and shiner. And thou denying the light
to be ofthe divine essence, because communicated, I urged this
argument ; that ifthe life be divine, or of the Divine Being, then
the light in man mu.st be divine, hecause the life that was in
God was that light. And such as is the cause, such is the effect,
in some sense holds true, in all the effects of infinite wisdom; —
true in all creatures as they were made good ; God, the cause,
being the chiefest good, who beheld all that he had made, that
it was "very good." And God who is light, is the fountain of
life and light, whose divine life or light itself, which is the light

271
of men, I never intended to be a mere effect, strictly taken as
an act of power, or thing made or created ; but as the illumina
tion or immediate shining in man, immediately and naturally
flowing from God the fountain of light. And was not the effect of
the law, wMtten in the Gentiles' hearts, ofthe nature ofthe law ?
Canst thou think thou art ingenuous ? Dost thou think that I
do not own varieties of effects from the infinite wisdom and pow
er of God, as not only supernatural, but natural, both mediate,
providential, and immediate effects, as well as increated, imme
diate products of life, light, and virtu6, flowing naturally from
him.^ Yet though divine illumination, as manifested in man, be
an immediate act or effect, the light or life which doth illumi
nate is greater; for it is the cause, which is more than the ef
fect, though this Illumination hath a living virtue and resemb
lance of the cause in it, and they are inseparable. So that the
life which is the light of men, (John i. 4,) being divine, and ofthe
being of God himself, who is light, it is not proper to call it a
mere effect, as a thing made, or a creature, as thou blindly
calls it, and would have it ; wherein thou do^t merely beg the
question and build a false structure thereon.
Again : thou leaves out part of the controversy between us,
which was thus. viz.
T. H. "The light in every man cannot be the same essence
in God ; for God is in heaven, and his Divine essence is not
communicable," &c.
G. W. What is this but to deny the omnipresence of God,
and to endeavour to confine him who is infinite and not limitable?
We ask if the Holy Ghost, or the Eternal Spirit be not God i
And if this Holy Spirit be not communicable ?
This question, in the narrative, he is willing to Wave, as that
which pinches him, and thus does he reply to the words be
fore, viz.
T. H. " Then it seems that the light within and the omni
presence of God is one and the same thing. Is this your cham
pion?" a. 4. >
Answer., Thou scoffs, but durst not answer. God's omni
presence. Divine light, and spirit are inseparable. God is
light, whose presence fills heaven and earth, and upon whom
doth not his light arise ? And in what ciiuntry or people does
not his spirit come, if an infinite spirit? " Whither shall; I go
from thy Spirit? Or whither shall I flee from thy presence?''
Psal. dix. 7, 8, 9, 10.
His infinite Spirit is not tied up to a few predestinarian elec
tioners, who conceit they are elected, and saving grace only
free for them, though in virtue and uprightness they be far
short of many called heathen, who were a law to themselves in
truth and uprightness towards God and man.

272
.SECTION III.
The Baptist's quarrel grounded on his mistake about the light, and
our testimony of it.
T. H. " Though it be granted, that God is an infinite, im
mutable, and perfect being ; will it therefore follow, that every
thing he created and communicated is his own being? What
man but a Quaker would dare affirm this?"
Answer. Thou wrongs the Quakers, as thou calls them. It
is none of their argument, « that because God is infinite, there
fore every thing that he creates is so." But because of his infi
niteness and omnipresence he is near unto all men, even shi
ning in their hearts.
But it is thy gross error to take for granted, that his light
in every man is created. See 2 Cor. iv. 6. " God hath shined
in our hearts;" and that Christ that " enlightens every man
that cometh into the world" is God ; in worshipping of whom
we do not worship a creature, as thou falsely insinuates
against us. p. 6.
But thou shows thyself against the light, as an agent of
the son of perdition, who exalts himself above all that is called
God, or that is worshipped ; so that he as God sitteth in the
temple of God, showing himself tbat he is God. 2 Thes. ii. 4.
Is not man this temple of God by right ? And hath not this
son of perdition or mystery of iniquity been exalted in apos
tates, above all that is called God ? And wbat was that that was
called God, and that was worshipped, above which this son of
perdition exalted himself? Was it not a manifestation or prin
ciple of the Divine life and light? And what was the apostle's
rule to try and reveal this son of perdition by, when he wrought
in a mystery,' and as God did sit in the temple of God, showing
himself to be God ? Is it not the day of Christ that reveals,
and so God himself that makes manifest this man of sin ? And
is not God then the saints' rule to discover this mystery ?
T. H. " Let me tell thee that thy light is very imperfect, for
asmuch as it hath not yet instructed thee by what name to call
it, whether Christ, or only a measure or gift of Christ." p. 6.
Answer. Thou hast wronged my light ; for God is my light
and my salvation ; and Christ is my life and light, who is per
fect. And this Christ we preach, as the light of the world, that
enlightens every man that comes into the world. Though we do
not say tbat he is revealedly or manifestly the light in every
man, or that the light is Christ by way of union, nor yet that
Christ (considered as thou describes him, p. 11.) as to his out
ward birth and person is in any, much less in every man ; yet
this hinders not, but that as God, or as with relation to his

273
Divine life and light, he is infinite, over all, and through all,
and in all ; yet to those only revealed and united, who truly
obey and follow him in the measure of his light, which ia uni
versally given to mankind.
T. H. " The apostle did needlessly exhort the Corinthians to
examine themselves, whether Christ were in them or no, if he
were in every man.'' p. 7.
Answer. Nay, he bade them examine themselves whether
they were in the faith ; for saith he, " know you not your own
selves that Jesus Christ is in you except you be reprobati s."
And if thy mind were not reprobated and estranged from his
light in thee, thou might know him revealed in thee. But
as Christ the anointed is a mystery, he is hid from thee and
many more, though his light be in thee and others that is suffi
cient to reveal Christ, and leave you without excuse, and to con
demn you for iniquity. SECTION IV.
Christ guides to salvation by his inward light. The Baptist con
founded in opposing it.
T. H. " I grant that every man is enlightened, or has a light
in them ; but this doth not prove that this light in every man is
Chri.st, nor yet sufficient of itself to guide to salvation. Christ
is sufficient ; but I say the light in every man is not sufficient."
p. 7.
An.swer. First. If Christ hath given to every man a sufficient
light to leave them without excuse, (as he hath.) then it is suffi
cient to guide and direct them to salvation. For if they could
justly charge this light with insufficiency for this end, this
would be an excuse.
Secondly. That light which is sufficient to convince of sin,
and lead out of it, is sufficient to guide to salvation. But such
is the light of Christ in every man.
Thirdly. God offers a good end to man, in giving him life and
grace. (Job x.) and this grace tends to his salvation, if obeyed;
otherwise man's destruction is of himself for his disobedience,
and not designed by the Lord in his giving him life and grace.
Fourthly. iThy denying the light in every man to be sufficient
to guide to salvation, is plainly enough contradicted by thee in
thy confessing Christ to be the life and light of men, (p. 2SS.)
whose life and light is sufficient. And for what end is his light
in every man given, if not to direct to salvation ? Thou art not
so ingenuous as to relate, though thou both appeals to it, and
grants it ought to be obeyed. This will stand in judgment
2M

' 274
against thee, for thy false judgment given against it in other
places, as also what thou further acknowledges, viz.
T. H. "There is something within that checks for many
evils, and excites to many good things, and that I ought to shun
those evils, and to do that good." p. 8.
Answer. If thou didst obey this something, or light within,
thus acknowledged by thee, in shunning those many evils thou
art checked for, and performing the good to which it excites
thee, thou wouldst both know and speak better of it than thou
dost, as that which both moves and leads in the way to salva
tion, which is from sin here, and from wrath hereafter, and ,so
to Christ who is the giver of it.
But it is probable thou thinks thou art an elect person, and
so in thy presumption slights the light withii), as not only in
sufficient of itself to guide to salvation, but a misguiding light.
And this doctrine opposes thy Maker, and his universal good
ness to mankind. How then thinkest thou, that the rebellious
can be left without excuse, or God be known to be clear, when
he judges. SECTION V.
"the Dipper proved a blind guide, and in gross confusion, in under
valuing the light within.
T. H. " Did the light in Saul reprove hiin for persecuting
the church ? Doth not he himself confess that he verily thought
he ought to do many things against the name of Jesus r Yea,
doth not Christ tell his disciples, that some would kill them, and
yet think they did God service ? But how could they think so,
if this light in them reproved for it ?" p. 8. 9. -
Answer. Thou having asserted that there are some sins
which the light reproves not, among these thou instances, per
secuting the church, doing many things against the name of
Jesus, killing the disciples, &c. and therefore concludes it no
sufficient rule.
Oh, thou blind guide ! how darest thou thus accuse and un
dervalue the light of Christ within, contrary to thy many con
cessions elsewhere ? Is Christ the life and light of men, and
yet does not his light reprove persecution and murder ? If it
reprove not these, what are the evils it checks for? What
rational man cannot see thy manifest folly herein, thus to con
found the evil thoughts of persecutors with the light, within,
and to conclude the light within no sufficient rule, because of
some men's wickedness who have rebelled against the light ;
and therein thou hast put darkness for light.
And what were the pricks that were hard for Saul to kick

275
against ? And where was that Holy Ghost which tli% persecutor
always resisted ? Act vii.
Their envious and superstitious minds, and dark thoughts,
were not the light, but that which cfouded and obscured tbe
light in them, yet the kingdom of heaven was in those Jews ; and
so much divine light in those heathens as showed them that
there was a true and unknown God to be worshipped, with sin
cere hearts and pure minds, and that in him we live, and move,
and have our being. Had they waited in that light, and attend
ed to it, they would truly have known God, and his way and
worship, as some did.
If " all things that are reproved are made manifest by the
light," how dost thou exclude those gross sins of persecution
and murder from being reproved by the light ? And why dost
thou argue against it, from men's persecuting and murderous
thoughts, which arise from their enmity and rebellion against
the light?
But further, the light's manifesting all things that are re
proved, is in order to guide men out of all reprovable ways j
which if they be guided out of, they are in their dutyi For
where man is not reprovable for any thing, he is in his whole
duty, and so in the right way.
T. H. <'Did the light in the heathen philosophers check them
for multiplying their deities, and for not believing that Jesus is
the Christ ? Or did it reprove them for their manifold supersti
tions ? And were they thereby directed to the right way of
worshipping the true God ? I demand an instance among the
many thousands of mankind, &c." p. 6.
Answer. That which might be known of God, which was
manifest in the heathen, and which did open the eyes of many
clearly to see the eternal power and Godhead, (Rom. i.) was
able to direct them into the right way of worshipping the true God.
For the reason why many ran into superstition, and to multiply
gods, was because that " when they knew God, they glorified
him not as God, but became vain in their imaginations," (Rom. i.)
which was their sin, and not any defect of the light given them
from above ; for that light which gave them the knowledge of
the true God, was therefore able to direct them into the right
way of worshipping him.
And whereas thou demands an instance, among the many
thousands of mankind that bave been convinced or reproved
for not believing Jesus to be the Christ, by the mere light within,
before any light of revelation was brought to them. (p. 9.) Thou
still persists in thy dull course of begging the question, while
thou takes it fur granted, that the light within is but a creature,
or natural, and so not any absolute revealing light. But this I
cannot grant thee, while it is revealing God and his eternal

276
power to man, tliat waits in it. However, thon slights it under
thy frequent phrase " mere light within," though it be neither
opposed to the Spirit nor revelation, as thou wouldst have it,
while it is divine and spiritual.
And that thousands of mankind are reproved for not believing
in the Son of God, is evident by the Spirit of truth's reproving
the world of sin, because they believe not in the Son of God.
In that they do not believe in his life or light within, they do not
believe in him who is the giver of it, and are therefore reproved
by the Spirit. And surely many thousands arc comprehended
in this world of unbelievers. SECTION VI.
His ignorance ofthe Divine principle.
T. H. "I grant that the light in thee may reprove for those
sins which the conimon light in all mankind will not, because
thou hast borrowed much light from the scriptures." p. 9.
Answer. It is evident thou understands not the principle of
Divine light within, from what thou hast borrowed from the
scriptures, with thy imaginations perverting them, wherein is
thy great darkness. Thou egregiously mistakes a literal
notion and historical faith, for the Divine light within, (which
is given to all,) wiiich is a pure, incorruptible, and unchangeable
principle of life and truth, immediately given, and shining from
Christ the eternal Word; and not men's acquired notions from
the history of Christ's outward manifestation in the flesh.
But in thy gross ignorance thou exalts such acquirements of
men above the principle of light within. And so makes men's
historical profession ofthe scriptures their only rule, though they
much differ in their meanings about them, which they make
their rule many times above the scriptures, and above the gift
of God. This is a great error of you literal professors.
Thou wouldst not be pleased should 1 alledge your various
opinions upon the scriptures, to prove them no sufficient rule,
though thus thou art pleased contradictorily to deal with the
light within.
Had the princes of this world obeyed the light of Christ with
in, tbey would not have crucified the Lord of glory ; for it would
have given them a sense and knowledge of hira. There were
those that grieved and vexed the holy Spirit within ; would it
therefore be a good argument to say that his Spirit was no suf
ficient rule ?
And to what thou sayst of Jesus Christ, as come in the flesh,
a person prophesied of, born at Bethlehem, (p. li.j we never
said the light in every man was Christ under these considerations.

277
though Christ, considered as the Word, enlightens every maD
spiritually and divinely.
Both John the baptist and John the evangelist gave a higher
proof and testimony of Christ, than this you Baptists give, when
John Baptist said : « He is preferred before me, for he was be
fore mef and John the evangelist saith, " In the beginning
was the Word," &c. This was Christ.
SECTION VII.
His madness and self-contradietion about the light.
Touching our obeying the commands of the living Word in
us. For this thou accuses us with " a mental and mystical
reservation," which thou sayst, " indeed is no other than a
mere mystical romance." p. 10. For which the Lord rebuke
thy profaneness and irreligious romancing against the Word and
light within.
Also thy blasphemy is very manifest, in accusing what we
said of the light within, as to the miracles, wonders, or works
wrought by it, to be " no more than what the apostle spake of
the man of sin," (2 Thes. ii. 9,) and also, " what may as well
prove Mahomet to be the true Christ, as the light in us."
p. 11, 12.
Here again thou actest the part of a bedlam against the light
in us, which else-where thou hast confessed to be Christ, for
that he is the life and light of men. And is not this Christ the
Messiah ?
They that have believed in his light within, and so truly
made trial of it, do know that wrought by it, which never was
wrought either by the man of sin or Mahomet. For to believe
in this light, is the way to become children of it. The way to
see darkness and the power of it to vanish, and so to have satan
overcome by the power of Christ received in the light ; and this
did never the man of sin nor Mahomet. Therefore thy instance
herein is most blasphemous.
And if we be accountable for " every dispensation of light ac
cording to its kind and degree," (p. 13.) of what kind this dis
pensation of light is, that is given in common to mankind, thou
hast sufficiently answered to thy own utter overthrow in p. S6
viz. T. H. " Yet all this is no disparagement to the light within,
to say, that God makes any thing more known of his will, than is
or can be known by this mere light within ; for it is but to say tbat
each degree of light is serviceable to its end."
Reply. Where now mark, that the difference about the light
that is given in common to all, and more peculiarly manifest to

278
some, is not in the nature and kind of it, but in degree ; and
surely the degrees ofthe light do not alter its properties. The
Divine light is one and the same throughout all ages, both in the
time of the law and prophets, and of Christ's coming in the flesh,
which was to exalt his manifestation in Spirit, and now, in the
fulness of time, shining forth in a more glorious and powerful
manifestation. The same light hath shined forth more and
more throughout the several dispensations of God, which were
all for tbe exaltation and bringing forth of the light in its de
grees and manifestations of glory and power.
But what account wilt thou give to God for thy so niuch under
valuing that degree of light that he hath given to all mankind,
as thou hast done !
One while judging it "a misguiding light," another while
comparing our testimony of it to "the man of sin," <' Ma
homet," &c. Another while, it is so disesteemed by thee, as not
sufficient to discover or reprove persecution and killing . the
disciples, and yet we must be accountable to God for it. What
mean and confused thoughts thou hast of it, the impartial reader
may easily judge by the tenor of this thy most contradictory
discourse. But they who experienced the increase of light in thera, " the
superaddition of divine revelation," (p. 12.) the shining of the
light " more and more unto the perfect day," and their " being
changed from glory to glory," it was through the diligent im
provement of that degree of light, that " sure word of prophesy"
shining in their hearts ; and not by opposing and disparaging
it, as thou hast done in thy pride and darkness, who art one that
stumbles at the " ingrafted Word," through thy disobedience.
Thou wouldst have us to believe the light within not to be suffi
cient to guide to salvation, while thou hast not followed it to ex
perience the good end of its guidance, as we have done. Thou
pretends to know what it cannot do, but tells us not what it can
do, and to what end it will lead if truly obeyed ? Nor what will
become of those that improve it, who have not the scriptures or
historical relation of Christ, as come in the flesh ? wherein thou
art deficient and disingenuous in all thy work.
SECTION VIII.
Christ as the rock of ages, and the intent of his coming in tlie flesh
not known to any while they oppose his light within.
T. H. " Jesus Christ was a person of whom there were many
prophesies, which should be fulfilled in him, p. 11. If this light
within be the true and only Christ, then why were there so
many sacrifices in the time of the law typifying Christ to come.

279
since Moses and the rest of the children of Israel had a light in
them ? If you say, the light within was not the Messiah, then
you deny your principle. If it were, what significancy could
there be in those types, respecting Christ to come." p. 12.
Answer. Thou thinks thou hast caught us in a learned
dilemma here ; but to what amounts the tenor of it, but to tell
us either that the true Christ was not in being in Moses' and
Israel's time, or that he was not in them. For if he were, thou
questions what significancy could there be in those types?
But here thou art very dark ; for though Christ's manifesta
tion differed both in degree and manner of appearance, and
though when in the fulness of time he came to fulfil the prophe
cies and types of him, the power and glory ofthe Father was
more fully, eminently, and signally manifest in him, than in any
before ; and the light shone forth more exeraplarily in him ; yet
it follows not that the true Christ was not in being in Moses' and
in the prophets' time, or that his light was not in some degree
manifested, both hefore, under, and since the laW.
Ifthe true Christ was in being, and in any degree manifest,
his light needs must be. But the true Christ was in being from
everlasting, and in time universally shi,ning and manifest in
some degree throughout all the generations of tbe righteous
sinee the world began, being the rock of ages, that spiritual mck
whereof all Israel drank, (1 Cor. x.4.) who said, "before Abra
ham was I am." This great and most eminent prophet, God
promised to raise up to Israel of their brethren, which was in a
more familiar appearance, even in the flesh, though his spiritual
"outgoings were before from of old," ai!d he was called " tbe
faithful and true Witness, the beginning of the creation of God."
Rev. iii. 14. Who saith : " behold I stand at the door and knock,
if any man hear my voice and open the door, I will come in to
him, and will sup with him and he with me." ver. 20. Now I
ask, what and where is that door that he so universally knocks
at ? And is not this the true Christ that thus knocks ? And was
not his light or Word in Israel's hearts, and his Spirit in the
holy prophets, by which they foresaw his coming in the flesh,
his sufferings, and glory that should follow?
Now, though the pure light and glory ofthe Father was more
fully, eminently, and signally than ever before manifest, and
shining forth in him, as coming in the fulness of time to consum
mate and end the types and shadows of the first covenant,
whereby he gave a more eminent and signal testimony of God's
universal love and power to man, this is no argument to prove
that either the true Christ, or his universal light, was not in be
ing, and in some degree discovered before ; for without this no
soul could ever be saved. It was his Divine light alone that
could minister life to the soul, and not shadows.

280
SECTION IX.
The Dipper plunged in a labyrinth of self-contradictions, and the
light within proved a rule above the scriptures.
T. H. « It will be our wisdom, yea our duty, not only to
attend to the light within ; but specially to those revelations
of God's mind and will in the holy scriptures." p. 13.
Answer. In thy granting that it is part of our duty to att^d
to the light within, thou' hast plainly contradicted thy blas
phemy ill opposing it, ih other places, as •' a misguiding light,"
and comparing it, as to its work, with " the man of sin," « Ma
homet," &c. and judging our following its conduct as a " sub
verting and annihilating the covenant of grace, and that this
light doth directly oppose it, and ought to be rejected," as
appears, p. 38.
Is it part of our duty to attend to that which subverts and
opposes the covenant of grace ? Oh ! that thou wouldst con
sider and see thy blasphemy, and into what a labyrinth of con
tradictions thou art fallen ; also in thy concession of attending
to the light within, thou art defective, whilst thou dost not place
the special attention to be upon it but upon the scriptures;
whereas the light within is specially to be attended to, as that
whieh both opens the understanding in the scriptures, and dis
covers the several conditions to which they relate ; otherwise
men are apt to pervert and mis-apply the scriptures to their
own destruction, turning the truth of God into a lie, as they
did who turned their backs upon the manifestation of God in
them. Rom. i. 19, 21, 25.
T. H. " I conceive enough hath been said to evince that the
light in every man neither is the true Christ, nor a sufficient
rule to guide us to salvation." p. 13.
Answer. While thou art following thy own conceptions, thou
dost not follow the guidance of the light of Christ within, and
therefore conceives amiss of it. For it is a true and perfect
rule, to which he that loveth and doeth truth, cometh and bring
eth his deeds, that they may be manifest that they are wrought
in God. Job iii. 21. It is a convincing rule, that pure and in
ward law or light which converts the soul. It not only con
victs man of sin, but, upon repentance, evidences to him remis
sion. And this doth not the scriptures without, to men particu
larly, though they testify of the several conditions which the
light guides the soul through. The scriptures testify against
all sin, but do not show to men their particular sins. Many
read the scriptures who overlook the deceits of their own
hearts, but if they eye this light of the Son of God within, it
will manifest to them their particular evils, and show them their

281
thoughts, motions, and actions, and the tendency of each. So
do not the scriptures ; they cannot of themselves convince any,
as the Divine light can. And this Divine light discovers all
the temptations, and mysterious workings, and depths of satan,
to that soul that waits in it, as they are met with. 'and as satan,
attempts to ensnare, that the soul may shun his snares and wiles
upnn all occasions, and in all trials ; and this does not the letter
without. A
This light within also, as a perfect and immediate rule of
faith, directs the soul in all the operations of faith, against ali
the innumerable temptations, and trials, and besetments of tbe
enemy, and it opens an inward eye of faith, and is the immedi
ate guide tu see Him who is invisible through all ; but S) is not
the scripture. All which being seriously considered, the light
within is the rule of faith, and not the scripture.
But if it be objected, " That the scriptures being the rule
of faith, is not intended without the help of the Spirit or Di
vine light in the soul."
I answer, this grants that the scriptures are not the rule
of faith alone, therefore that they are not to be taken as the
entire rule of faith, they not being effectual without the Spirit,
whereas the Spirit is effectual without the scriptures, and able
of itself to lead into all truth.
The Spirit, or. heavenly unction, considered as a higher de
gree, gift, or effusion of Divine life than that degree of light
that is given in common to all, is attained to only by those that
faithfully, improve the life or light in its less appearance, which
in sorae degree appears in every man's conscience.
T. H. "I query, whether all the generations of christians,
since Christ's time, until within these very few years, be not
certainly lost and damned, forasmuch as they acknowledged not
this light within as the true Christ." p. 12.
Answer. This shows thou hast very little sense of all the
christians, and their acknowledgments, who thus queries of
thera. Did not they acknowledge Christ in them, the immortal
Word of life and light in them ? And was not Christ both their
life, light, and salvation? And was not the apostle Paul sent to
turn the gentiles from darkness to light i And did not all the
true ministers preaeh Christ as God's covenant, given for a
light and salvation to the ends of the earth i But in thy dark
thoughts, thou seest not the drift of their testiraony ; but queries
whether all the generations of christians, until within these
few years, be not certainly lost and damned ? And yet thou
Wouldst be accounted a christian in this thy unchristian work.
2N

282
SECTION X. .
The subject, understanding and obeying the Ught within, unknown^
to the cavilling Baptist.
T. H. " Who or what is it that obeyeth this light, and in
pbedience of it is saved ? Or if this light be the rule, it doth
suppose a subject capable of understanding it, and of yielding
obedienee to it." p. 4.
Answer.^ It is placed in the heart and conscience of man,
that he, (with his whole soul, mind, and spirit,) may under
stand, and obey it, and come to life and salvation in Christ,
being guided by his light iti the- conscience. >
T. H. " What then is the principle ? Either the light must
obey itself, or darkness must obey it ?"
Answer. Thy darkness makes thee talk thus darkly, and
scribble thus nimsensically. The spirit of man is to obey every
degree of this Divine light given of God, that the whole man
may be in subjection. For which end God hath given man a
spiritual capacity and power to obey, by the virtue of grace,,
that the reasonable soul in believing in the light, and obeying
it, may find relief, and more power from God comfortably to
subsist in the way of life and peace with him.
And though it be not a scripture phrase, to tell uf two such
lights in every man, as thou mentions, (p. 14.) yet as the light
of the f>ody is the eye, which sees the objeist of light, and there
is a single eye which causes the whole body tobe full of light ;
so in man hath God placed the eye of the understanding or
mind, and a conscience in the reasonable soul, which is capa
ble of receiving the Divine light, as hoth the suprerae rule and
commanding light ; and they that are translated out of dark
ness into it, are become children of the light.
And if thou wert come to this estate, thou needst not ques
tion who is the subject of obedience to the light, whetlier the
whole person or only a part, for the whole man ought to be the
subject ; and where the eye of the mind is single, the whole
body is full of light, and no part dark. But for the whole per
son to be subject to the light, is inconsistent with thine and thy
brethren's doetrine of sin and imperfection during life. Why
then dost thou now suppose the whole person to be the subject,
when thou art not real in what thou implies of the whole per
son's being obedient ? p. 15, 16.
And thou dost but play the fool and caviller, whilst thou art
drawing such a conclusion upon us, as that hy our principle
" the light must obey itself, and in so doing be saved." This
is only inferred from a fiction of thy own framing, or a Quaker
of thy own making, to speak as thou pleasest ; for the light is

283
given for the benefit of mankind, that they that truly follow it,
and thoroughly obey it, with subjection of both soul, spirit, and
body, may know salvation from sin here, and from wrath here
after. And so man, (in his spiritual beings both in soul and
body spiritual,) as changed or translated from a state of mor
tality, may for ever enjoy a state of immortality in glory here
after ; as they who are led by the counsel of God shall after
wards be received into glory. For man as translated into that
celestial and spiritual state, is most capable of the full enjoy
ment of glory with God hereafter. SECtlON XI.
Concerning the soul of man, under divers considerations and states,
and G. Fox's words so corrsidered, with eight queries added.
Concerning the soul of raan, thou veheraently accuses us
with fancies, conceits, absurdities, nonsense, and error, p. 16.
Thy instance for this is, that G, Fox mentions in his " Great
Mystery," p. 68 and 100, That the soul is part of God and of
his being, and that it is without beginning, (p. 91.) and also infi
nite, p. 29. Whence thy inference is, viz. " Which is as mueh
as to say the soul is God — then God sets up a light in himself,
which he himself is to obey, and in so doing he shall be saved."
p. 16.
Answer. We cannot expect any impartial or fair dealing
from thee, while prejudice and envy do possess thee, who bast
both falsely and ignorantly represented G. Fox, and both cur
tailed and perverted his words, and the sense of them. And
all these things mentioned by thee, he does not speak of the soul
or spirit of man, as made or formed in him, tjiough composed
of spiritual parts ; neither does he use these expressions, that
the soul or spirit of the creature man is a part of God, and
without beginning; nor was the phrase " part of God" original
ly G. Fox's, but his opposer's ; only admitted of by him by way
of question, (as plainly appears, p. 100.) with relation to that
which came out from God, that immediate spirit of life, which
gives being, life, and subsistance to the soul. And he distin
guishes between the soul and Christ the bishop of it, between
the soul and the Saviour of it ; as plainly appears in many pla>
ces of the said book. And the soul could no otherwise be deem
ed infinite, than as man is said to be the image and glory of
God, namely, by a participation thereof. So he speaks of the
soul in a two-fold sense ; as
Firs). With reference to that which came out from God, and
which is the original life or soul of every man's soul.
Secondly. With respect to man, as bejng made a living soul,
by virtue of the spirit of life proceeding from God.

284
And so with relation to the first, he questions : « Is not that
of God, which comes out from God :" Great Mystery, p. 68 
But with relation to the latter, viz. man, he speaks distinctly
of the soul, as neither God nor Christ. Neither doth he con
found the being of man with the Infinite Being of his Creator,
as IS implied in our opposer's angry charge. For as every
spiritual being or existence is not Divine, so the spirit or spiri
tual parts of man are not God, though a Divine light and capa
city are placed in them.
And G. Fox not only speaks of the soul in a two-fold sense,
viz. with relation to its original life, and with relation to man in
bis spirituality, but of the soul of man as in several states ; as,
first, of the soul's being " in death in transgression, man's
spirit unsanctified ; the soul being come into death, trans
gressing the law," &c. Great Mystery, p. 91.
In which he cannot intend the infinite essence, being, or life
of God or Christ, which is immutable, and unchangeably pure
and holy, though thereby the suul is. upheld in its being and
immortality, whether in comfort or misery. " Secondly, of the
soul and spirit of man as sanctified, living to God in his life,
through a diligent hearkening to the counsel and voice of God,
and feeling of his hand, which brings up out of death, and
restores the soul, that it may live in Christ the preserver and
overseer of it, to praise God the Saviour, being one soul, (in
that state) as they that are joined to the Lord are one spirit."
And G. Fox also adds :
" Every man that cometh into the world having alight from
Christ Jesus, the way out of the fall, the second Adam; re
ceiving the light, they receive redemption and sanctification,
whereby their spirits, bodies, and souls are sanctified." — Great
Mystery, p. 91.
Note here still, that he plainly distinguishes between the soul
and him that redeems and sanctifies it. So that the soul or
spirit of man is neither God nor Chri.st ; but as much inferior
in subordination to God and Christ, as the creature man is to
the Creator, or that which is saved and redeemed is to him
that saves and redeems.
The sum of what is said, amounts to this candid account
about the soul, viz. That the soul ahd spirit of man is not the
very being of God, nor a part of God, though the original life
ofthe soul, which eame out from God, is immutable and infinite.
There is a divine and infinite life in the soul of man, which we
would haveynu be sensible of.
This is the life of lives, the soul of souls, the heing of beings ;
by which the soul of man is made to subsist in its being and im
mortality, whether in the kingdom of glory, or pit of darkness :
although this original or Divine life in the soul stands clear and

.499

free from the guilt, torment, and anguish, that come upon
every soul of man that does evil.
Every soul must appear before the Lord in its own proper
image and nature, which it hath borne, been under, and received
while in the body, (having been subject either to the spirit and
power of God, or to the spirit and power of the wicked one,)
wherein it is capable of being either a vessel of mercy and love,
or a vessel to hold wrath and anguish, according to what it doth
here love and affect, and contract to itself, whether good or evil.
Therefore, as it is commanded, take heed to thyself and " keep
thy soul diligently,"-" love the Lord thy God with all thy soul,"
and then thou wilt know Christ to be the salvation of it.
The scripture speaks variously of the soul, and as in divers
states and conditions, viz. 1. Ofthe soul of God, which is immu
table. 2. Of the soul of man; and tbat, 1. Of the souls of the
^righteous, which really partake of the Divine nature. 2. Of
the souls of the wicked, which partake of the nature 6f enmity.
And these differ in their affections, the one being to good, and
the other to evil.
Mention is made of the soul, as under the power of sin, death,
and the grave, by man's disobedience and fall, and of the soul
as quickenerl, raised up, and delivered, or saved by the powerof
Christ, the living ingrafted Word.
Sometimes the soul is mentioned as including the whole man ;
sometimes as distinguished from the body ; sometimes it is
esteemed as the life, and sometimes the spirit or breath of life,
and an active soul inspired ; and there is a state wherein the
Word of the Lord is said to divide asunder betwixt the soul and
spirit. Now if you do not own a Divine seed, or unchangeable prin
ciple of life in the soul, I query of you, 1. Do you or did you
ever know your own souls ? 2. What the soul is in itself, and
distinct from the body? 3. What and where is that to be known
that is to change the soul's, and so the whole man's affections
from evil to good, while man remains in this life ? 4. Do yon
own the soul's immortality, that it doth "ot die with the body ?
Do not some of you Baptists hold that the soul dies with the
body and sleeps in the dust of the earth till both rise together ?
5. Whether man doth not subsist in his spiritual being and
parts, with a spiritual capacity and spiritual senses, having a
sense of perpetual gain or loss when his earthly tahernacle is
put off? 6. Whether the spirit of man doth nnt return unto
God that gave it, to receive its judgment and reward ? 7. Whe
ther man must not be born again here of an imraortal and incor
ruptible seed, if ever he enter into God's kingdom,, or enjoy
glory hereafter ? 8. Whether it be not more necessary for you
to wait in hiimility, to know this immortal seed in you, and to be

286
born thereof, than to puzzle your brains, and to busy your
thoughts, either about the question, how and with what body are
the dead raised r or how your souls shall be invested hereafter ?
If you remain here in the enmity, slighting and contemning
the light within, or the imraortal principle, or incorruptible
seed within, (as T. H. doth scoff and_ ridiculously droll at our
testimony for it,) you will be clothed with perpetual shame and
contempt hereafter. God knows how to reserve the unjust to
the judgment of his great day to be punished; as both devils,
fallen angels, and wicked men are reserved.
You need not question in what bodies or vessels, for you shall
be vessels fit to hold inevitable wrath, if here in time you repent
not. But if you repent and return to the Lord God, and love
and serve him with all your souls, it will be well with you here
after ; God will provide well for you, and the glory wherewith
his sanctified ones shall be invested, and of that house wherewith
righteous souls shall be clothed upon, is beyond the reach of
human capacities, thoughts, or imaginations of men.
And you who are contending and quarrelling about your car
nal bodies, have not had so much as a vision of the glory of the
saints hereafter, nor of the gloriousness and spirituality of their
body, who are as the angels of God in heaven.
SECTION XII.
The neck of the Baptist's cause broken by his own concession to the
light within, in which Christ and his testimonies are effectually
received.
T. H. " How could you call the light w'ithin Christ, if some
scriptures had not mentioned Christ in you, and that he is the
life and light of men ? Give me an instance of any person in the
world, that never had acquaintance of the scriptures, that ever
called the light in every man by this name. If none ean be pro
duced, then the scriptures must be your rule for this." p. 22.
Answer. Thou hast said enough, in not only granting the light
within to be Christ, but also in confessing that he is the life and
light of raen, which while he is really so to men, this is sufficient
for them, to call him as he is and appears to them. Is it not
therefore great ignorance to imply him an insufficient rule, for
men to give testimony of him while he is a sufficient rule and
light to them, for their supply and life in him ? And what if
they cannot call him by all those names by which he is called in
scripture, while they feel him in virtue and [lower to be really
what he is called, according to their enjoyment of him. It is true,
we having tlie knowledge of him as our life and light, we must
needs reverently own and make use ofthose testimonies in scrip-

X9t
ture which concur with our knowledge of him, and that to evince
the truth concerning his light, to those that pretend a belief of
the scriptures, while yet they are opposing his light testified of ,
therein. As there are those that pretend to believe Moses and
the prophets, and think to have eternal life in the scriptures,
while they really oppose that life and light of which they testify.
And such profess the scriptures to be their rule, while yet they
are perverting them against the life and light from whence they
carae. And of this hypocrisy many of you are guilty, and
therefore, with Abrahara, we refer you to the scripture testirao
ny in this case, which if you believe not while you profess them,
you will not believe if one rise from the dead.
The scriptures are not our only rule for our refusing to swear,
our not breaking bread with you, &c. for which thou falsely
accuses us of arguing against the institutions of the gospel.
p. 23. For, first, we stand for the reputation of Christianity, and
that love which injures no man, in our refusing to ^ ear, to
which the prohibition without us did not bring us, but CTfe power
of Christ, when it begat us into tbat love wherein we know the
fulfilling of Christ's command.
Secondly. Our experience of Christ Jesus, the living bread
which comes down from heaven, hath showed us the uselessness
of your breaflfeig bread, as being but a shadow; while we are
come to the substance, to wit, Christ Jesus, the bread of life
come down from heaven, which if thou'knew him so come, that
his flesh and blood were thy meat and drink, thou wouldst not
be doting about the shadow.
We do not grant that Christ is so come and revealed in all
men, and yet we own some degree of this light to be in all.
Thou hast no reason to accuse us for liars in this matter, as in
p. 23. But thy slanderous tongue and pen are liberty in this and
many other things. Thy malice also plainly appears^ in charg
ing us with denying the person of Christ, whereas we have fully
confessed the mah Christ according to the scriptures, both with
,-respect to his sufferings and glory.
SECTION XIII.
The Baptist's impious forgery upon the Quakers about the Scrip
tures, which are in reality owned and used by them.
After thou hast erroneously accused that of God in us, as not
sufficient to direct, thou proceeds in thy false fictitious Dia
logue thus, viz.
Charge. " Is it ingenuous and honest in you to deny the scrip
ture to be a rule to others, and at the same time you make it,
(though by rais-interpreting it,) a rule to yourselves? Are not

288
you ashamed pf this deceit, and self-condemned of plain par
tiality?" And then he most falsely personates the Quaker.
Quaker. " Thou mistakes us ; for when we make use of
the scriptures, it is only to quiet and stop their clamours that
plead for it as their rule." ^
Reply, Who but an ungodly man would have brought forth
such a lying forgery as this in the sight of the sun, as the Qua
kers' words, which is not the speech of any real Quaker, so cal
led, but one of thy own making, to speak as thou pleases for thy
own wicked ends; and thy lie upon the Quakers is herein
manifest. Is this the way thou proposes for our conviction, to
make lies thy refuge ? Was it not known to the world, that we
have a better and more serious esteem of the holy scriptures
than here thou represents, as knowing them to be profitable to
the man df God, who is come to know that eminent Divine rule
of thdjiypirit which opens them, and to make use of them in sub
jection thereunto.
And our denying that they are the rule of faith, is no proof
that we deny them to be any rule at all, while in subserviency
to, and proof of the greater, we make use of thera as the spirit
of God teaches, and for the information and conviction ofthose
who have a belief concerning them : for the end still, that they
may eye that light and Spirit of Truth which gave them forth,
and come to know that inspiration of the Almighty which giveth
the understanding.
As for deceit, impudence, and presumptuous conceit, of which
thou accuses us, thou art highly guilty thereof thyself, or else
thou couldst never forge such lies against us as thou hast done.
And we wish thou did in reality own the scriptures, as, feign
edly in words, thou pretends. So far are we frora strenuously
endeavouring to take people off of the scriptures, as falsely
thou accuses us, that we desire all might come to knnw the
righteous ends for which they were given forth, by that Divino
light which opens them.
Much of thy dirty stuff is gathered out of other dirty lieing
pamphlets, which have been long since answered.
SECTION XIV.
His impious abuse about revelation, light within, scriptures, ^C,
And why dost thou quarrel against us for owning revelation,
or perfection, as attainable ? What hast thou against immedi
ate revelation ? Instead of confuting the thing itself, thou tells us
of some personal mistakes or weaknesses of some particulars ;
as,

289
1. Of one being mistaken by Paul Hpbson's speaking through
a trunk ; [though that was no Quaker who was thus cheated.]
3. (Jf others being mistaken about the persons to whom they
should have declared some raessage. 3. Ofa notorious false
hood being taken for a Revelation. 4. Of the opposition of sorae
professing the li^ht and revelation, (p. 26, 27.) together with
several other stories, and personal reflections, which I have
much cause not tn believe.
But suppose many of these stories were true against private
persuns, bast thou herein dealt ingenuously, thus to inveigh
against principles from the personal failings of such as professed
thera? Is there no such thing as divine revelation, or the
guidance of an infallible Spirit to be known, because some err,
or are raistaken, that profess thera ? Or no such thing as an in
fallible light, because some have differed, in sorae particular
cases, that have professed it ? Wouldst thou thus be dealt by
concerning thy water baptism, or pretended gospel institutions ?
If it should be argued, that because the Dippers are greatly
divided among themselves, and that about principles and doc
trines ; and some of them have been grossly corrupt and de
bauched in their lives, therefore their dipping or water bap
tism is no institutiim of Christ; wouldst thou look upon this as
a good argument ?
Nay, further, do you not much differ araong yourselves in
several principal matters ? As about personal election, and
general redemption, and so about the death of Christ, whether
for all, or some, and about free will, the sevenlh-day sabbath,
and laying on of bands, and about tbe manner of administering
your pretended Lord's supper, and about the iraraortality of the
soul : some also affirraing water baptisra to be of necessity to
salvation, others n<)t, with several other things; and yet most
of you that thus differ, profess the scriptures to be your rule.
If then I should from hence argue, that therefore the scrip
tures are not the rule, because you thai profess them to be so,
are repugnant one to another, thou wouldst readily reflect
absurdity upon me, though to the undermining pf thy own
cause. Why dost thou so much slight the light within, and in
sinuate against revelation, or perfection, from the mistakes,
weaknesses, or failings of some particular persons supposed.
Nay, I may further except against thy impertinency herein,
who durst not produce one argument against the principle,
upon this occasion, when thou wast desired. An occasional
mistake, slip, or circumstantial difference, is no general argu
ment to prove a man a false prophet, or rainister never called
of God ; seeing that, an Eli and a Samuel might be mistaken.
1 Sam. i. 13, 14. and ch. 3, 4, 5, 6, 7, 8. and ch. 16, verse 6, 7. —
A young prophet was seduced by an old one. 1 Kings xiii. 18, 19.
2 0 J,

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30, 22, 23, 24.— Paul revoked his reflection. Acts xxiii. S  .
Paul and Barnabas were in a contest. Acts xv. 39.— Peter was
withstood by Paul. Gal. ii. 11, 12, 13, 14. Yet these are no
arguments, that therefore these men were never called of God,
nor bad divine revelation to prophesy or preach. Neither on
thf other hand does it argue that they fell short of perfection
or infallibility, when they came to see into the depths of satan,
and how any of thera had been overtaken ; for through that
which is perfect they out-grew iraperfections and weaknesserfi
I must yet take notice of what thoti speaks of *' a revelation
that came frora Paul Hobson, who, on purpose to try them,
spake through a trunk, yet coUld they not distinguish his voice
from the immediate voice pf God." p. 27.
Reply. Thou hast herein grossly belied the Quakers^ neither
were they either thus tried or cheated. Howbeit, dost thou
think that this adds to the credit of thy cause? Was nnt Paul
Hobson an eminent Dipper, or brother Baptist of your's, who,
when he grew weary of a poor shattered whimsical man in his
house, who was no Quaker, feigned a call, as from God, through
a hollow trunk to the poor man, to get rid of him ; as I have
also beard the story credibly related in the county of Durham.
Now was not this a horrible deceit and cheat of your bro
ther Paul, to presume such an invention, as in the name of God !
Whether was he, the deceiver, or the poor man who was de
ceived, most to be blamed ? Let the ingenuous reader and thy
own conscience judge.
And so how dull and sorrily thou hast come off, to bring this
as an instance either against the Quakers or revelation ! How
hast thou manifested thy folly herein ! And wouldst thou and thy
brethren be thus dealt by, to be all reflected upon or disparaged
by the miscarriage of any particular persons among you ?
Thou wouldst be ill pleased if I should speak in earnest, < Be
hold what deceivers the Baptist preachers are, seeing Paul
Hobson their brother did so impiously deceive and cheat the
poor shattered man !' And so what advantage hath thy envioiis
reflection upon us been to thee or thy cause.
Again, thou brings an instance againstthe light within thus:
T. H. " Above all, that eminent difference may not be omit
ted between Jaraes Nayler and George Fox, at or after James
Nayler's public entrance into Bristol, when they called each
other the children of the devil, and departed from the light.
A great party adhered to both in this opposition of their lights
and revelations." p. 27.
Answer. 1. This is a false relation, the words were not so be
tween them, nor was the opposition at Bristol. 2. Nor was the
Opposition from the light in both. 3. It is true that J. Nayler
was witnessed against by several for turning aside frora the

294 i
light at that time, and therefore it is most unjust in thee to cast
his failings upon the light, or to instance it as an argument
against us. 4. J. Nayler came by the light to a sense of his loss
and repented of it ; it is therefore unjustly imputed either to the
light, to G. Fox, or to us. 5. Seeing there was opposition be
tween them, it is a most malicious conclusion of thine, from
hence to call us " cheats and impostors," (p. 28.) as also in thy
17th page thou calls our first fundamental principle " a mere
cheat." Thus thy wicked design is not only against the persons, but
against the principles : whereas our first fundaraental priticijile
is the true light, against which thou hast thus blasphemed ;
for which God will rebuke thee, not only as an impertinent, but
a most malicious opposer.
And to prove thy lie, " that we endeavour to beget in the
minds of men an ill opinion of the scriptures," thou instances
my saying, " that which is spoken from the spirit of truth
in any, is of as great authority as the scriptures, and great
er." p. 28. But thou leaves out my explication, viz. " as re
ceived and immediately proceeding from the Spirit, and spoken
in the sense thereof ;" that is, in the living demonstration of
the Spirit to the conscience.
This, I still testify, is of greater authority than the mere
letter or writing, though containing the same words so spoken,
as I did then instance and exjilain thus, viz : " As Christ's
words were of greater authority when he spake, than the Phari
sees reading the letter," &c. But do not you Baptists deem
your preaching of equal authority with the scriptures, when
you say what you preach is the word of God, however inter
mixed with your own uncertain meanings.
In thy 3'5th page, to prove thy calling me " a knave,"
'< a false and deceitful man," thou says, " I give not the least
hint of tliy explications of thy positions;" whereas I wrote thy
doctrines, for thee to give thy own explications, lest thou should
say I wronged thee. Yet to this day, I must confess, that some
of thy positions were so absurd and incongruous that I could not
hear thee give the least rational explication of them, as those
mentioned upon John i. 4. viz. Firsf, of "the light being natu
ral, beeause the light of the eternal Word." Sepond, "that it,
is divine as in God, but natural as in man." For this thou didst
not show so much as the least colour of reason, or rational ex
plication. And must I be accounted a « knave," guilty of " deceit," a
" false deceitful fellow," for not writing all thy impertinences?
And yet thou takes the liberty to leave out my explication
which was most matei'ial to my position, (for the powerful
demoiistration of the spirit,) while jt was set down in print be^

292
fore thy eyes. Oh ! of what gross hypocrisy art thou guilty,
thus to rail and revile such as wish thee no harm, when thou
hast no occasion given thee ; and yet art guilty of that of which
thuu falsely accuses another.
Another dark accusation of thine iss, of a servant maid, that
should say " the bible is a good honest thing, but she liked our
Friends' books better " p. 29.
If thou had mentioned the name of this maid, and proved the
adeusation, what is this to the body of the Quakers ? Though I
suspect this accusation is not true; but if it were, doth thy in
ference follow, that our proselytes are thus taught r Oh abomi
nable wickedness! where or when did we ever preach such
doctrine ? We utterly deny it, and never heard that any of our
Friends held or owned it, knowing in our conscience, the emi
nent and reverent esteem we have of the scriptures or bible, as
the principal book extant in the world, though we may not
slight but esteeni, in their places, and for the good ends intended,
all other books dictated by the Spirit of truth.
Another accusation is, that Fox and Hubberthorn said, " the
scriptures are no standing rule, and that it ii^ dangerous for
ignorant people to read them." p. 29. ^
Reply. First, as for being the only and standing rule, they
no where call themselves so, but refer us to God and Christ, or
Spirit within.
Secondly. Thou haSt wronged and miscited their words in giv
ing them in more general terms than they are, their words not
beir\g " it is dangerous for ignorant people." But to their ad
versary they say, " The letter which killeth is dangerous ; for
thou takest it here to war with against the saints, giving out thy
carnal expositions upon it— you read with danger who makll a
trade of scripture — but blessed is he that does read and under
stand," &c. as in the same page and book cited by thee, enti
tled " Truth's Defence."
Here they neither slight nor oppose the sincere reading and
perusing ofthe scriptures. Now seeing thou abuses and mis-
renders such passages as we findapparentinuur books to correct
thee, it is no wonder if thou dost abuse divers of our friends in
thy stories upon mere reports and private discourses, as thy
manifest deceit in misciting our words renders thee very suspi
cious in many of those stories. Now let the ingenuous reader
take notice of thy abuse herein. But,
Thirdly. That it is dangerous for some ignorant or unlearned
people to read them, is evident, while unstable and prejudiced in
their minds, not regarding the spirit or light that gave them
forth to, learn by and give thera the right understanding. For it
is such as are unlearned who wrest Ihem to their own destruction.
And is not this dangerous for any to pervert them to their own

293
destruction ? Is it therefore just in thee to compare them to Jesu
its and Romanists whothusintend ? Yet it is not dangerous, but
useful and profitable, to read the scriptures in honesty and sim
plicity of mind, having regard to that Divine light and inspira^
tion ofthe Almighty that gives the true understanding of them.
Another story is of one Holbrow, that said <'the scriptures
were no better to him than an old Almanac."
Answer. This verifies the old saying, that the devil will play
at a small game rather than stand out. But we utterly deny
any such gross comparison concerning the scriptures. I am
credibly informed of a ranter that spake these words above
twenty years ago ; but what is that to the Quakers ? And we
have heard of sorae ranters that have thus grossly slighted the
scriptures, but never any real Quaker. Howbeit, thou art not
wanting in envy to brand us with such caluranies, how utterly
soever the things be disowned and abhorred by us. Sorae Bap
tists have turned ranters, and others have maintained ranterism,
and others of thera polygamy ; others again, eminent among
thera, (naraely, of their leaders,) have turned Papists. Now
wouldst thou take it well, if I should endeavour to render you
all odious upon their account ? It is probable when they turned
ranters they had a very mean esteem of tbe scriptures. And if
I should take this course of arguing against the whole body of
Baptists and Dippers, I might make a large narrative of the
gross wickedness of raany that have been erainent among you.
But that is not ray way of confuting men's corrupt principles,
though sufficient to spoil the credit of the guilty, and to render
them unmeet guides to others. Yet far be it from me to asperse
all amongst you therewith, believing many called Anabaptists
to be far more honest and sincere than thyself, or divers of thy
brethren. Elizabeth Marshal saith in answer to the Dialogue, page 27,
" That about sixteen years ago I was pressed in my spirit
to visit the people called Baptists in Taunton, and that at
their meeting Which was then in Taunton Castle, I spake
amongst them what was given me of God, which the meeting
with attentioh received, and many of them eame forth with me
lovingly to a neighbouring house, is true. But that I should
ever say or pretend I had a message from the Lord to deliver
only to Thoraas Mercer at Taunton, is utterly false.
" And also that Thomas Mercer, as an old acquaintance, hath
been several tiraes to visit me, is true. But that I should say
to him, or any other person, that it was revealed to me that
he was come to deny his principles, is also a false foi'ged lie.
And I think when I shall speak with Thomas Mercer, he will

294
not abuse me with such a lie, nor did he ever reprehend me for
such a saying. So it is a lie proceeding frora the father of lies,
who through his servants would suggest such things on purpose
to render the truth and those that profess it odious. But the
pit the wicked have digged for others, they fall into themselves,
and the truth is clear, and I am innocent therein, who am yet
alive to give this my testiraony under my hand.
" ELIZABETH M^KSHAI.."
SECTION XV.
.His partial relation against John Story.
Again, thou givest a very scanty and partial relation concern
ing John Story, about the sufficiency ofthe light in every man to
guide to salvation without any other counsellor, upon their ex
cepting against the priest's book, out of which the position was
read, and refusing to be catechised by thee, &c. p. 30.
As for that contest between thee and John Story, I have heard
a more full and impartial accuunt than thou givest, and how thou
wast sufficiently baffled at it, and proved a false accuser of the
principle of the Quakers, as leading from Christianity to hea
thenisra, which could not be supposed to relate to those Gentiles
that walked up to the light or law of God in their hearts, (for
that was really pious and therefore christian,) but to the impi
ous idolatrous part. And though John Story and his friends
might justly except against the priest's book, as being an ad
versary to us^ pervertirig our principles and representing them
to our disadvantage ; yet John Story never receded from the
sufficiency of that Divine light of Christ in every man, to guide
those to salvation who believe in it and are obedient to it. Not
excluding the counsel of faithful ministers, where they are sent
to direct and turn men's minds frora darkness to the light, in
which they still submit to the light of Christ, as the ground of
their ministry, and the sufficient chief rule and guide ; whitih im
plies no defect in Christ's light, but on the creature's part whose
mind is alienated from the light. The insufficiency is not in
any degree in the light itself as a rule, but they that are turned
to it ought solely to depend upon it, in it to know and receive
the light of life, and power from Christ against sin and the devil.
As for John Story and our friends refusing to be catechised
by thee when thou hast accused them, they might very well,
while thy catechising argued want of proof for thy charge, and
a willingness to draw out some occasion from them. Therefore
they had the advantage to discover thy foolish rashness. And
tboii hast made use of diyers other lying pamphlets to prove thy
falsehoods against us in many things, and hast raked up in thy

295
Dialogue, slanders out ofour adversaries' writings, which have
been long since answered.
Reader, be pleased to view over these two accounts touching
the controversy between Thomas Hicks and John Story, that it
may be understood how sillily Thomas Hicks came off about his
false charge against the Quakers.
"Devictes, the 2ist ofthe iith Month, 1672.
The occasion and substance, (as I reraeraber,) of what pased
between John Story and T. Hicks at Bromham-house, was as
follows, viz. A friend of ours visiting some of her relations,
that were Baptists, in the Vize, Some discourse passed of the
few that were converted of late years; to whieh Thomas Hicks
said, "it is not now a time for conversion." The friend an
swered, "she believed otherwise, for many had been converted
within these few years by the people called Quakers." <' The
Quakers !" said Hicks, "their conversion is but from Christian
ity to heathenism;" which the Friend said was not so. But hfe
pretended he would prove it, and came to the meeting, where
John Story laid his false accusation hard upon hira, either to
prove it or confess his lie. But he sought many ways to evade
it: at length Hicks, and an outed priest that came With him,
produced a book, a priest s book, (as was conceived,) in whieh
they said was contained many errors collected out ofour Friends'
books. John Story replied to this purpose, " We shall take no
notice of what is printed or misrepresented of our principles,
but we shall claim that privilege to state our principles our
selves, and to present them as we understand them." And in
some discourse about the light, John Story laid it down as our
principle, that " the true light that lighteth every man that com
eth into the world" is sufficient for salvation, &c. But Hicks,
not willing to be beat out of his own road, raised many interro
gatories, which some friends of ours reproving, said,\they
(needed not, or) did not come to be catechised of him, but
pressed him to answer the matter in controversy, and not per
mitting their arguments out of the book they brought. Hicks
and his corapany rose up and went away with a lie in their
mouths, which was, that our Friends denied their priitciples.
" Samuei Notes."
" Chippenham, the Ibth of the ilth Month 1672.
"It is known here that the matter to be disputed was Hieks'
oWn assertion, under his hand, which he proraised to prove, viz.
that the Quakers converted from Christianity to heathenism.
And John Story to make an introduction to the dispute, after the

296
people understood the matter to be disputed, opened to them
what must be understood by Christianity, according to the saints'
testiraony, and what by heathenism according to holy scripture,
as to both their ways and worships. By that Hicks found him
self at a loss, and surely felt his own words his burden, and
struggled much to avoid the proving his charge, though given
under his own hand. But truth bruised his head and held him
fast; God's power and wisdohi were manifested above the ser
pent. Then he pulled out a priest's book, and read that which
he called the Quakers' tenet, which either the priest had
wronged in his book, or Hicks in reading, or the printer in
printing, viz. " that the light in every man is sufficient, with
out any other counsellor, to guide to salvation," leaving out the
two words " of Christ." It should have been " the light of
Christ, or that true light which lighteth every man that cometh
into the world, is sufficient." So our Friends answered, they
eame not there to be catechised by him, but to hear him prove,
if he could, that the Quakers converted from Christianity to
heathenism ; and said that bonk in his hand was a lying book.
So the weight of judgment in the truth carae upon him. These
are the heads ofthe matter and manner of the dispute, so far as
Friends here at present remember. Take this at present, lest
John Story's information come not in time.
" Thomas Neate,
" WmiAM DvEn."
SECTION XVI.
The Baptist's disparagement of the light within contrary to his
oxvn pretence.
After thou hast pretended no disparagement to the light with
in, to say, that God makes any thing more known of his will, &c.
for each degree of light is serviceable to its end, (p. 36.) wherein
thou hast granted the difference to be but in the degrees of light,
and not in the kind. Yet mark what thou sayst afterwards in
thy 38th page, viz.
T. H. "What intolerable pride and arrogancy have you
arrived loi And all this in following, as you pretend, the con
duct of the light within, improving it to the subverting and anni
hilating the covenant of grace, which is the only way God hath
revealed, (since the fall,) for the salvation of sinners. Surely
then this light, which instead of directing what you do in a way
of subserviency to the ends of this covenant, doth directly op
pose it, is in that so far from being a sufficient rule, that it ought
to be rejected."

297
.answer. Are all these no disparagement to the light within ?
Let the ingenuous reader judge. Hast thou not herein mani
festly opposed and denied what thou sayst before, respecting
the serviceableness of each degree of light to its end. But of
what service is it, ifthe following, or improvement of any degree
of the light doth either annihilate or oppose the covenant of
grace ? What dark, mad, and blasphemous work hast thou here
made against the light within, which if it ought to be rejected,
what account will be given to God for it i And why should he
give a light so repugnant to his own covenant ?
Hast thou not told us, that man must be accountable to God
for every dispensation of light r But now thou sayst it ought to
be rejected. And hast thuu not told us, that Christ is the light
and life of men ? How easy is it to see thy lamentable and blas
phemous contradiction, into which thou art fallen, as a judgraent
upon thee for thy opposing the light.
But let us understand how thou describes this covenant of
grace, and way for the salvation of sinners, sinee thou do.st not
own it to be obtained by following the light within, but the light
within is to be rejected, where thy Christianity coraes to be em
braced ? We are sure tbat God hath not planted a light in raan
that opposes the covenant of grace, nor is the light of Christ re
pugnant to true Christianity, neither can the least degree oppose
the greater. Thou proceeds thus :
T. H. " How comes it to pass that Jesus Christ, as to the
great end of coming into the world, is so much neglected, and
the stress of many men's hopes laid upon something in them
selves ? Hence the hope of tbe hypocrite is compared to the
spider's web, being spun out of their own bowels. Do you not
see this in yourselves, who are the greatest admirers of the
light within ?" p. 38.
Answer. Still thou runs upon thy gross mistake of the light
within, whereby thou falsely reflects upon us for relying on it.
For, 1. Our hope and dependance upon the least degree of the
light of Christ in us, (which is the divine life of hira, as the
eternal Word,) can neither oppose nor neglect the great ends
of Christ's coming into the world in the flesh, any more than
John's bearing witness to the life of the Word being the light
of men, could oppose the Word becoming or taking flesh.
2. What were those great ends of Christ's so coraing into the
world, but evidently to show forth and exalt tbat Divine light
and salvation, in a greater fulness and manifestation, which in
some degree did before universally shine throughout all ages,
or otherwise how could Christ be the rock of ages, or bis out
goings from of old from everlasting ? — And whence in the days
of his flesh showed he light through his innocent life, ministry,
3P

298
and miracles, but from tbat power and glory of the Father in
him ; for God did work them by him ?
3. After it is testified concerning God, the eternal Word,
that " in him, (or in it,) was life, and tbe life was the light of
menV (John i. 4.) it is said that " the Word was made flesh and
dwelt amongst us, (or tabernacled in us,) and wel)eheld his glo
ry, as of the only begotten of the Father, full of grace and truth,
(ver. 14.) and of his fulness have all we received, grace for
grace." ver. 16.
Now mark, this discovery of his glory, grace, and fulness,
was a divine discovery, being " as of the only begotten of the
Father," of whom John said, " he that cometh after me, is pre-
fered before me, for he was before me." ver. 15. The Divine
light ofthe Word was that by which they had this discovery of
Christ, which was beyond that of the outward or fleshly appear
ance, which raight be seen with a visible eye, but the other only
by the eye invisible and spiritual. So that this coraing of Jesus
Christ into the world, was so far frora lessening or destroying
his spiritual light as the eternal Word in men, that it was to in
crease the knowledge of it, and in order to bring it forth in its
brightness and glory, for the revelation ofthe perfect day of sal
vation. He came to render the appearance and testimony of his
light within the more valid and effectual, men having erred and
become estranged from it.
Now is it consistent with the hope of the hypocrite to obey
the measure of the light of Christ within, in o^der to receive
more ? Is it not rather consistent with the hope of the hypocrite
to hope that their sins are pardoned and they justified by the
righteousness and obedience of Christ wholely without them,
while they are rebelling against, slighting, and rejecting his
light within thera, and so living in their sins and impurity ?
And this is thy state and hope, as will further appear ; for those
who have received power to becorae the sons of God, whom the
world knoweth not, because it knew not him, they have that
hope and expectation of being made like Christ, through his
appearance, and " every raan that hath this hope in him, purifi
eth hiraself even as he is pure." 1 John iii. 3. Therefore this hope
which they have in them is both living and effectual, and to be
sure it is not placed upon darkness, but upon the light. For it
is the enlightening ofthe eyes ofthe understanding, whereby a
soul is capable of seeing what is the hope of his calling, and the
power that wrought in Christ, when God raised him up from the
dead. Therefore thou who rejects the lightwithin. thy eye is
blind, thy hope is the hope of the hypocrite, thou neglects the
great ends of Christ's coming into the world, which were not
only to rondemn sin in the flesh, as his light within effectually
does, but also to show and increase light, and to manifest the

299
day of God's salvation by his Divine power in delivering man
from sin and wrath. SECTION XVII.
His slander about the person, offices, sufferings, and blood of Christ,
and continued abuse qf the light within.
T. H. " What contemptible thoughts you have of the person,
offices, and sufferings of Jesus Christ, that you account his
blood no more than you do the blood of a ooramon thief.'' p. 38.
Answer. It is no new thing for thee to slander us, while by
opposing and rejecting the light within thou art become hard
ened and seared in conscience. These are such notorious slan
ders that thousands ean herein witness against thee. When
did ever any of us express such contemptible thougbts of
Christ, his offices, or sufferings? If we never expressed any
such thing, how comest thou to judge our thoughts to be such ?
And where did ever any of us express such an account of his
blood that was shed, as no more than that of a common thief?
The Lord rebuke thee for this thy abominable slander, as I
doubt not but he will.
T. H. " And esteem justification by that righteousness which
Christ wholly fulfilled in his own person without us, to be a doc
trine of devils." p. 38.
Answer, Though these are not our words, we do not own the
doctrine, viz. that men are justified wholly without them, by
what Christ fulfilled in his own person only ; for this is not
the language of the scriptures which thou pretends to be thy
rule. Christ fulfilled the righteousness of the law in his per
son, but here thou makes no exception, but tbat justification is
by that righteousness which Christ wholly fulfilled in ^his own
person without us. Men. will only believe this when they reject
the light within, as thou hast taught them.
But we are not justified by the righteousness of the law, nor
by any act of Christ, merely as done in bis person, but by the
righteousness of faith in which we are interested in Christ, as
we are partakers of living faith, which are inseparable.
But what is this justification thou wouldst advance, as wholly
wrought without thee i Is it either in reality a making men
just, or an accepting of those as just and righteous who are so
in reality, or is it a reckoning of those so, who are actually sin
ful.' If the former, then it is not wholly wrought without, but
the inward effect of the bhwid of Christ in cleansing from sin
is witnessed, in order to bring forth this justified slate. If in
the latter sense, as thy words import, then all must be in a jus
tified state, for whom Christ died. If their justification was
wholly wrought without them, in his person, then all men must

300
be in a justified state, for Christ died fpr all men ; and then what
right hast thou to revile or condemn any as thou hast done ?
Those whom thou severely opposes must be in as justified a
state as thou canst think thyself.
But if men receive tbe pardon of sin through true repen
tance, and justification through living faith in the narae of the
Son of God, and by his virtue and blood, then are not all men
justified, nor tbe justification of any effected nor fulfilled
wholly in his person without them. For, 1. Men are not in a
justified state while their sins are unremitted. 2. They are
not in a justified state, while the wrath of God abides upon
them. And men's sins are unremitted while they impenitently
persist in tran.sgression, and the wrath of God abides upon them
who believe not the Son.
Again, we do not affront either the grace or wisdom of God
in adding what more light he pleases to any measure tbat he
hath given, while we are witnessing against men's afi'ronting
that measure of light and grace which he hath already given
to mankind.
T. H. " This light within directs not our actions to those
holy and spiritual ends which the scripture does. Alas ! where
to do the best of men's actions naturally tend." p. 37, and 38. ,
Answer. Here thuu still endeavours to confound the light with
in with man's corrupt nature ; whereas thou hast confessed it
to be not only such a light as can discover God, and that he is
to be worshipped, but also that Christ is the life' and light of
men ; and also that it can discover morality, that it is servicea
ble to its end, and that God's sovereignty over man, and man's
inferiority to God, ought to be acknowledged. And doth not
this extend to the same holy and spiritual ends which the scrip
tures direct to? What more holy than God's sovereignty over
man, and man's subjection to, and adoration of God f But ac
cording to scripture, is it not an holy and spiritual end truly
to fear God, work righteousness, and do good ? which in every
nation he that doth is accepted. And this the light teachetlj,
and "glory, honour, and peace to every man that worketh
good, to the Jew first, and also to the Gentile ; for there is no
respect of persons with God." Rom. ii. 10, 11. Besides, it is
most natural and proper to a spiritual and Divine light to di
rect to sacred and spiritual ends.
And if thou didst not vary and waver, in thy confusion, from
thy concession to the divinity of the life and light of the eter
nal Word, which is the light of men, thou wouldst have
spared much nf thy Babylonish work to the contrary, who in
thy 39th page says, that thou opposes not the scriptures to the
holy Spirit, but to the light within.
And why dost thou oppose the scriptures to the light within ?
Or imply such a difference between the spirit and the light

301
within, while thou hast granted that the light within is not only
serviceable, but ought to be iraproved, as that which checks for
many evils, and excites to good. And does not this agree with
the testiraonies of the scriptures? And will thy reviling of
G. Whitehead, as dealing deceitfully for but askin.g a sober
question, excuse thee in thy raalice and confusion r The ques
tion was, " By what rule shall we be convinced that the scrip
ture is the rule, and hath pre-eminence above the spirit ?"
Apology, page 48. Which instead of directly answering thou
reviles rae, as in page 39 ; not at all telling me by what rule
we shall be so convinced, but asks this question :
" By what rule shall we be convinced that the light within is
the rule, and hath pre-eminence above the scriptures? ' p. 39.
Answer. Every one that does truth brings his deeds to the
light, which light within being Divine, is sufficient to evince
itself as supreme rule in the conscience. And as it is so mani
fest, where it is not withstood but obeyed, its own brightness,
virtue, and operation sufficiently discover it ; but where enrai
ty is lived in, and darkness loved rather than light, the excel
lency of it cannot be known.
Concerning the rule that the patriarchs or holy raen had be
fore the scriptures, thou tells us, they were " instructed by
dreams, visions and angels, p. 40." But were these the stand
ing rule? Had they these dreams and visions to instruct them
in the sole course of their lives, or rather on particular occa
sions ? Surely these were neither tbe standing, nor yet their
chief rule. They had a rule to know the truth of those visions,
and whether thuse angels were good angels or not ; — a rule of
Divine light to discover whether they were good angels, or evil
angelg transforming themselves into angels of light, which
nothitig but that which is divine can discover; for the saints
in this light shall judge angels.
And Peter, James, and John, when in the mount, had both a
vision and voice from heaven, yet Peter himself testifieth,
" We have also a more sure word of prophecy whereunto ye
do well that you take heed, as unto a light that shineth in a
dark place, until the day dawn and the day-star arise in your
hearts." 2 Pet. i. 19. , Though the former vision and voice
were true, yet not so universal and abiding as this shining light
was. That vision and voice were only seen and heard by a feW,
the other was seen and known by all who attained to the dawn
ing of the day, and the ai'ising of the day star in their hearts;
for it shone as in a dark place for that end. It is evident that
this Light or Word so shining, was a light of the same Holy
Ghost which moved the holy men of God to speak forth scrip
tures, (verse 21.) and therefore the apostle prefers it before the
scriptures, as the cause of their being given forth.

802
SECTION XVIII.
The Baptist's quarrel against S. Crisp removed.
Thou makes a great outcry against S. Crisp about knowing
the beginning and date of thy Christ, whom to confute thou
pleads his Deity, (p. 44, 45.) having before told us of expecting
to be saved by Jesus, as being in a person without ; what scrip
ture hast thou fiir this creed i Is Christ the object of faith only
as a person without?
But dost thou believe in thy conscienee, that he could intend
any such thing with reference to the Deity of Christ? Why art
thou so wilfully quarrelsome? And though the appearance of
Christ in the fleshy or as man when upon earthj was within the
compass both of time and date, that is, as to his coming into the
world and going out of it at his ascension ; yet still the same
man Christ is in being glorified with the Father, in the same
glory that he had with him before the world began.
But the true and saving knowledge of him is spiritual and
divine, and inwardly received in his own light and life within;
and saving faith is in his name and Divine power as inwardly
revealed. STEPHEN crisp's ANSWER TO T. HICKS.
Thomas Hicks, Having seen thy book called a Dialogue, &c. and
finding my name mentioned in page 44 and 45, I havie very
seriously taken notice of thy manner of rehersing my words,
and thy own, spoken at that conference which we once ^ad at
Bartholomew- Close, and, I never saw that I know of, a narra
tive ofa thing past, given forth with more falsehood and hypoc
risy than that is, and with a known and witting purpose to
deceive the reader, and to abuse me. And I am persuaded,
Thomas, thou hast ih thyself a knowledge of it ; and surely ex
cept thou repent, and obtain forgiveness, it will une day be
heavy to thee.
The business or matter upon which we treated was, about our
holding and believing Christ to be the light of the world, or
that the light which lighteth the world and every one that com
eth into the world, was and is the true Christ, which was then
proved by plain scripture. And as I do not intend a narrative
ofthe discourse, butonly to dis-abuse the reader, and to make
known the occasion of these words of mine thou hast mentioned,
I shall pass over most ofour discourse, and come to the mattur
relating to Christ. And that thou didst say, (as thou mentions
in thy book,) that no spirit nor principle was capable of suffer-

303
ing and being crucified, it is true, thou did say so, but how false
the matter itself is let the scriptures be judge. Do they not
speak in many places ofthe sufferings, pressures, vexings, bur-
denings, grievings and quenohings of the Spirit? And do they
not speak of crucifying afresh, killing, and slaying the Lamb of
God, the Lord ofglbry, the Just One, from the. foundation of
the world, in tlje streets of Sodom and Egypt, &e. Which say
ings cannot have relation to that jjady that hanged upon the
cross, which was not* from the foundation of the world, nor in
Sodom, nor ever hanged Upon a cross in Egypt. But he whom
the saints called our Lord, and the Lord from Heaven a quick
ening spirit, was capable of suffering these things, besides
those great sufferings which he suffered in that body, in which
he conversed with men in the form of a servant in the parts of
Judea and Jerusalem ; whom the Jews took and hanged upon
a cross without the gates of Jerusalera ; who 1 believe died for
sinners, and is raised up again by the power of God, and exal
ted therein above the power which caused him to suffer, and sit
teth now at the right hand of God, and maketh intercession for
the saints, and is the ruler over the true Israel of God, who de
stroys his enemies with the spirit of his mouth and the bright
ness of his coming. Now this Christ of God, thus truly con
sidered, I neither said nor thought I knew the date or beginning
of, as thou dost wickedly suggest; for I know he is without
beginning of days or end of life, and such an high priest becom
eth us to have, and blessed are they that believe in him and
are faithful to him. And now having answered what thou ma
liciously wouldst have the reader believe, but which I am per
suaded thou thyself dost not believe, viz. that it is my judgment
and belief that .Christ hath a beginning and date; I shall now
declare the occasion of such words. When I was about to
prove to thee, that this principle of light was that Rock of ages
in which the fathers and prophets believed, and that it was that
Word which came unto the prophets, and which was known to
Abrahara to his rejoicing, &c. thou madst me this answer, that
the names Jesus and Christ were not proper to any Spirit, Word,
or thing whatsoever, either in Heaven or in earth, but unto
that body br person which was born of the virgin. To which
I replied, I remember John Newman hath written so in his
book, but I had thought you Baptists had not owned him in it,
but now I see you do. And thou sajdst, yes thou didst ;" for
though thou granted, that the Word and Spirit was from the be
ginning, yet that was not, nor could properly be called Christ,
or Jesus, but that person that was born ofthe virgin, that only
was Jesus and Christ. Whereupon I said, then I know the
date and beginning of thy Christ; upon which thou cried ont
blasphemy ! TP which I replied and asked thee, if thou thought

304
I did not know how long it was since he was born as well as
thpu or any other man, &c. And after that I proved to thee by
plain scripture, that the very assertion was false, to say there
was no Jesus nor Christ before, and mentioned the Rock of
whieh the fathers drank, and which followed the Jews in the
wilderness, " which Rock," saith the apostle, " was Christ ;"
not is now t)ecome Christ, but was Christ. And the same apos
tle saith, that God "made all things by Jesus Christ." Mark,
Thomas, if this be so, then he was before Mary was, or before
he became flesh, or took that body made of woman ; for the
prophet testified, that he that should be born in Bethlehem his
outgoings were from of old. I say the more eoneerning this,
because thou endeavours to cast the SPcinian leaven, (of which
thou didst appear that night too full,) upon me, as if I looked
upon Jesus Christ as a mere creature, whose beginning and
date I knew, when those words were only spoken with detestii-
tion of, and in testimony against thy corrupt Socinianism that
night uttered, who also made a great stir with me for saying, the
eternal Son of God.
Thy foundation is raanifest, Thomas, thou canst not hide it this
way. And as for thy foolish pratling in page 45, that if I knew
his beginning then he was not God; and ifl knew his date, or
when he ceased to be, then he is not man ; this is not all worth
the answering, the pretended foundation thereof being taken
away, and thou left naked in thy fully and perverseness, having
shown thyself but as one who makes a likeness of a man, and
sets it up, and then beats it duwn again, and goes away and
boasts of conquest. But for a conclusion, I shall ask thee and
thy reader a question : Suppose that a man should affirm to me
that all things came by nature, and that there is no universal
Spirit of life to quicken them ; and I should answer thereupon
and say, then there is no God; I query, were this sufficient rea
son to charge me with being an atheist, and that I held there
was no God ; or ought it not tobe taken as detecting the atheism
of the first assertor ? This is my case with thee ; which I refer
to that of God in all consciences, and let that judge in and
amongst men. And thee I leave to receive the reward of thy
work at the hand of God, who is just and will not let the guilty
go unpunished.
Whereas thou (T. H.) seems offended at us for saying, Christ
is within, (in whom as such we have living faith,) as opposed
to their faith who know him not within, but expect to be saved
by believing in a person without them, as thy phrase is, (p. 44.)
it appears this is the manner of thy expectation and belief, ex
pecting to be saved by Jesus as a person without thee, though
thou hast no real knowledge of him as such.
But it is to be observed, how plainly thou hast before contra-

305
dieted thy faith, where, in thy 24th page, upon 2 Cor. v. 16, thou
dost thus paraphrase, viz. " though I Paul, when a Jew, and in
my unconverted state, only knew Christ after a fleshly manner
to be a king ofthe Jews, and to deliver only frora outward bon
dage and captivity, yet henceforth, from the time of my conver
sion, I know him so no more ; for I know him according to that
design of Infinite grace and love, which he came to carry on in
the world, in being a Saviour of sinners from sin, death, and hell,
which before 1 knew not."
Here thy contradiction is plain ; one while believing in, and
expecting to be saved by him, merely as a person without; ano
ther while, from the tirae of my conversion, I know him no more
after afieshly manner; for now my knowledge ot him in being a
Saviour frorn sin, &c. is not after a fleshly manner ; but accord
ing to the design of Infinite grace and love. From whence it
follows, that he is not now known to be the absolute Saviour from
sin, as a person without, or as considered after afieshly manner,
but after a spiritual manner ; though he was truly a Saviour in
the days of his flesh, by the power of the Father, by which the
saving work always was and is inwardly effected. And indeed
his going away or disappearing after the flesh, was, that his ap
pearance and knowledge after the spirit might be the more re
vealed, and that the disciples might the more know and rely
upon the Comforter, even Christ's spiritual appearance within.
SECTION XIX.
Tlie end of Christ's coming, example, and suffering, more truly
owned by the Quakers than their opposer.
Again, thy implying, by way of question, that we owned that
the Word did take flesh, and that the flesh was crucified for no
other end and purpose than merely to be an example, (p. 47.) is
very false against us. For our owning Christ in the flesh to be a
living example, does not argue that he took flesh and was cruci
fied for no other end and purpose than merely to be an example.
For he came into the world, both to bear witness to the truth ;
to show light; to do the works the Father sent him to do; to
war against the power of darkness and wickednesss; to exalt
the Divinity, the power of the Father, and to glorify him upon
earth ; to pass through and fulfil the first covenant, and end
the shadows thereof; and to set up the new and living way,
that the second covenant or testament might be established and
confirmed ; that the living ministry thereof might have its free
course, being enforced ahove and beyond all the former types,
shadows, and vails under the first covenant. And so in offering
2Q

306
himself up freely, hoth to dohis Father's will, and tosufferfor man
kind, he gave himself a ransom for all to be testified of in due time.
As also he was an eminent example and pattern of innocence
and piety through jail, and they that slight his example, have no
benefit in his sacrifice, nor are concerned in the entls thereof,
otherwise than to their own condemnation. For Christ's inno
cency and righteousness, even in the days of his flesh, as openly
manifest, do both judge and condemn all the hypocritical pro-
fessors of Christianity, who refuse to follow his example. While
they are applying the ends of his coming and suffering.
SECTION XX.
The Baptist's ignorance and cavil about redemption, and the spirit
ual discoveries qf Christ and his seed.
A piece of thy Dialogue, (p. 47.) runs thus, viz :
Quaker. He, (viz. Christ,) comes to work redemption.
Christian. I query, for whom or what did he work this re
demption. Quaker. There is a seed to which the promise of rederap
tion is, which only wants redemption. Thus Nayler in his book.
Love to the Lost."
Answer. Thou perverts his words; for they are not "that
this seed only wants redemption," but " wherein only it is seen
and received," viz. that in the prohiised seed redemption is only
seen and received by man, or the creature ; as he after fully ex
plains. " Christian. Nayler saith, that Christ is the election, and the
elect seed ; and Fox in his Great Mystery, the seed hath been
laden, &c. which seed is the hope Christ."
Answer. If God was so pressed as a cart with sheaves, and
his Spirit grieved by men's sins, is it otherwise with his seed in
them ? And if thou wert not wilfully blind and hardened, thou
wouldst not raise such a consequence from the words before per
verted by thee, while the scripture mentions the seed under a
two-fold consideration. 1. With respect to Christ, to whom
the promises originally are, as being heir of all. 2. With
regard to the children of proniise, the children of the kingdom,
the true believers, who are truly Israel, and of Abraham's seed
according to the faith. Now, know, that Christ, the promised
seed, hath entered into sufferings and travail of soul to bring
forth his seed : as it is written : " He shall see his seed, he shall
see of the travail of his soul, and shall be satisfied." So he came
not to redeem or save himself, as absurdly thou infers, but to
bring forth and redeem a seed which shall serve him, and be
counted for a generation.

807
And the life of Christ as manifest in mortal flesh, hath par
taken of the afflictions of the upright in all ages. And the
spirit of God is grieved, the just principle oppressed and of
fended with men's iniquities and transgressions. So Christ,
considered as a seed, and in that low estate, is capable of being
formed iu raan, both of being raised up in man by the power
of the Father, of growing up as a tender plant, and as a root
out of dry ground, and so of receiving power and help from
him ; as indeed every seed that is sown, and every plant that
takes root, is capable of receiving virtue and nourishment ac
cording to its kind, or else it cannot be quickened to life, grow,
or bring forth fruit. And such a growth of the imraortal seed
was both in Christ and in his people, which must be owned, if
the seed of the kingdom within, and the spiritual birth or form
ing of Christ within, (or he as a seed or plant of renown,) be
known and owned, or a suffering, crucifying, dying, and living
with Christ be witnessed by raan.
For Christ's suffering, cross, death, resurrection, life, and
dominion are spiritually known in the true believer, who is of
that seed which Christ took upon him. Yea, his spiritual be
getting, spiritual forming in man, and spiritual birth is known
within ; and all for the redemption and salvation of man to God,
or else he falls short of life and glory ; and he that brings up
the .soul nut of the horrible pit first descends thither.
And though it is not true to say, he only comes to redeem,
raise up, or save himself; yet it raay be truly said, he doth
arise to scatter his eneraies, and to bring man out of the pit ;
and in conquering his enemies, his own arm brings salvation to
him. Isa. Ixiii. 5, 9. And thus saith the Lord : " In an accepta
ble time have I heard thee, and in a day of salvation have I
helped thee ; and I will preserve thee, and give thee for a cove
nant of the people, to establisli the eartii — that thou mayst say
to the prisoners go forth, and to them that sit in darkness, show
yourselves ;" (Isa. xlix. 8, 9,), which promise is of a general ex
tent. So raark here : he that redeemeth the prisoner, and calleth
forth them that are in darkness, he hath his help of God that
sent him. We are not to conclude that he helps not others,
because he. is helped hiraself. And Christ's sufferings, both in
ward and outward, (for they were two-fold,) were for man's
benefit: as is testified in the said book, "Love to the Lost."
<« The creature is blessed of God for the seed's sake, and re
demption from the vain conversation, as Christ gave himself
for us, that he might redeem us from all iniquity," &c. So if
thou wert thus redeemed, thou needst not inquire for the sub
ject of redemption, nor accuse others for owning the seed of
God, both in an oppressed state, and as raised up by the eternal

308
power and glory of the Father ; for « worthy is the Lamb that
was slain from the foundation of the world, to receive power,
and wisdom, and .glory, and might," &c.
However T. H. slights our testimony of the seed of God
within, as in several states, and also of the spiritual resurrec
tion of Christ in man, his brother H. G. confesses thereto in
his book, (p. 54.) where he says : " Praises and hallelujahs to
God for ever, who hath given us that witness in ourselves of
which thou speakest, that we can experience the power of
Christ's spirit risen in us for our sanctification and renovation,
as well as Christ was raised from the dead," &e. Thus far
H.,G. Is it not here evident, that he has confessed to Christ's
arising in man, for man's restoration? What thinks T. H. of
this ? Is this canting or gibberish ? as his words are, p. 47.
Moreover, as the elect seed is spoken of in the scripture,
T)oth with respect to Christ the anointed, and with respect to his
seed and heritage ; so also the seed is Christ, not only as in
himself, anointed with the oil of ghadness above his fellows, but
also as in union and conjunction with his church or memhers.
As the body is one, and hath many members, so also is Christ ;
and so Christ and the body comprehensively are one. He is
the Anointed, and we are anointed in him, and he that hath
anointed us is God.
By all which it is understood, that we are partakers of the
life, redemption^ and privilege that is in Christ, as we are in
him, and grow up in him. So that all our opposer's cavils,
(wiiich render our principle as only including Christ and God
in the rederaption, and not man,) fall to the ground as frivolous.
As for his groundless cavils in his 48th page, the little under
standing he hath either of the measure of God's gift, his seed
within, or of redemption by Christ, the elect seed, is very in
telligible from the tenour of his impertinent and contradictory
discourse throughout his pamphlet. By all whieh we see the
nature of his pretended Christianity, and how unchristian he is
in his apparent oppositions against the Divine light and seed
within. SECTION XXI.
The Baptist's imperfect work against perfection.
Concerning perfection whieh we say is attainable in this life,
he atterapts to confute us, though very feebly, as will appear.
T. H. " I perceive you are forced as much as any pthers to
borrow from tbe scriptures, withoul whieh you ean no more
prove any thing, either concerning Christ or perfection, than a
mere Indian." p. 49.

309
Answer. Touching which it appears, that while thou grants
we proved something for perfection from scriptures, how con
sistent with this thy after work is, against perfection, will fur
ther be manifest. But while thou concludes, that we can prove
no more of perfection than a mere Indian, without the scrip
tures ; how agrees this with thy former confession, " that raan
was always under an obligation, that God's sovereignty over
him, and his inferiority to God might be acknowledgetl." Now
if this be truly to be acknowledged by man, or mankind in
general, vyhy are Indians excluded ? And if God's sovereignty
over man, and raan's subjection thereto be known, doth not this
extend to perfection ? If either the rule be perfect that thus
obligeth man, or if in God's rule, power, or sovereignty, (as
over man,) be 'perfection, whieh we affirm is able to evince
itself where true fear and subjection to God is lived in, or sin
cerity and uprightness towards him retained. Though to such
as thou art, who oppose sinless perfection as attainable in this
life, there is a need raore especially of producing scriptures to
prove it, while you pretend a belief of thera ; for the perfect
light or gift of 'God within you do not believe in.
Yet thou hast granted to perfection, " as sincere and up
right ;" (p. 50.) and is not this perfection of sincerity and up
rightness without sin i Were it good doctrine to say that per
fection, as it respects the sincerity and uprightness of saints, is
sinful ?
But that a perfect freedora frora all sin in this life is attaina
ble, we in]tend is by tbe all-sufficient power of Christ ; and no
true christian doth dissent from us herein. Nor doth this cause
either pride or presumption, as thou falsely insinuates; butthe
contrary sin-pleasing doctrine that is for imperfection and sin
while in this life.
And while thou confesses " a holy fear, humility, watchful
ness, and industrious endeavours to persevere in a holy course
to the end," (p. 50.) either thou dost hereby grant perfection,
or a perfect freedom from all sin attainable in this life, or else
thou excites people to be industrious, and endeavour for that
which thou believes is not attainable ; which is as much faith
less inconsistency as to say, use your industrious endeavours to
persevere in a holy course (that is sinless) to the end, but it is
not attainable. Were not this a sad and heartless way of
preaching, to put pePple upon impossibilities.
Again, upon Phil. iii. 15, "As many as are perfect, be thus
minded." Thou says : " By perfection, no more can be under
stood in this text, than sincere and upright, accompanied with
an earnest reaching after perfection, as Paul did." p. 51.
Answer. Whatever perfection with respect to a full appre
hension or knowledge was pressed after by Paul, as Phil. iii.

810
12, IS, yet this his perfection of sincerity and uprightness was
sinless. It was pure in nature, wherein he was capable of at
taining a perfect growth in spiritual understanding. And this
is iraplied in his pressing after perfection while he was per
fect, as appears in his own words.
But if in this sense, sincere and upright men do earnestly
reach after a sinless perfection, and that Paul did so, then it is
attainable ; otherwise both Paul and the rest did earnestly
strive after an impossibility. And this renders both their pray
ing, striving, and preaching invalid as yours is, who require
people earnestly to reach after perfection, and yet tell them it
is not attainable.
Upon Mat. v. 48 : " Be ye perfect as your heavenly Father
is perfect," thou presumes, " we intend not that we should be
perfectly powerful, wise, and good, as God is."
Answer. 1. We do not intend that we should be God,— but
holy, just, and good men, renewed after his own image, which is
perfect. 3. Though not so perfectly powerful and wise as God
is, yet while thou withal excludes being good as God is, thou art
contradictory in saying, the meaning of the text is, " be merci
ful, as your heavenly Father is merciful," that is, " love your
enemies, do good to them that hate you." p. 51. These are not
intelligibly consistent, that we must not be good as God is, and
yet merciful as heis; that is, love our enemies, &e. I would
know if that soul is not endued with the goodness of God, that
is endued with his mercy and love, so as to do good to eneraies.
Was it not a plain character of being his children, that they so
loved their enemies, and did good to them that hated them ? See
Mat. V. 44, 45.
But this perfect resemblance of the heavenly Father, such
sin pleasers and pleaders, as T. H. will not admit of in this life,
who is so far from thislove and goodness towards enemies, that
his enmity leads him to abuse, and defame us, who never owed
him nor his friends any ill-will in the world.
But when doth he expect this resemblance of God, or
sinless perfection to be brought forth ? This appears in answer
to the question stated by him thus, viz — "Where wouldst thou
be perfectly free from sin, if not in this life ?" His answer is,
" in heaven." p. 60.
Reply. He would be perfectly free from sin in heaven, as he
pretends, but opposes perfection being attainable in this life^
accounting it the cause of much pride, and presumption, and
hinders all holy fear, humility, watchfulness, and industrious
endeavours to persons in a holy course ; whereas this all tends
to a perfect life. But sufficiently hath he contradicted this his
sinful doctrine against a perfect freedom, where he confesses,
(p. 24.) " that Christ came to carry on in the world the design

811
of Infinite grace and love, in being a Saviour of sinners from sin
death and hell."
Note here, he hath given a deadly blow to his own imper
fect, lame, and sinful cause. For if Christ eame into the world
to save sinners from sin, and to redeem us from all iniquity,
then to be so saved is attainable in this life; for Christ is able
perfectly to do the work which he came for, that is, to save from
sin, and to redeem frora all iniquity.
Again, T. H. in his forgery deals very corruptly, according
to his wonted manner, in stating the christian and the Quaker
thus speaking, viz.
" Christian. If thou canst prove a perfect freedom from sin's
inherency, &c. remember thou must prove it by scriptures or
instances. Quaker. I will prove it by both.
First. By scriptures, Phil. iii. 15. Mat. v. 48.
Secondly. By instances, many of our Friends do witness it."
p. 50, 51.
Reply. Herein most falsely and abusively he hath aeted
towards the Quakers, speaking his own notorious fdrgery as
their proof. They have no reason to choose him for their
mouth ; for why need they bring any instances of them
selves for proof, when they are left to prove perfection by
the scriptures, or instances, while the scriptures plainly prove
it. And let me tell him, it is not our manner of arguing with
our opposers, to tell thera, that many of our Friends witness
perfection, knowing not only that to be the thing which they
seek to reproach us by ; but also that to plead the verity of
principles from the mere credit of persons asserting them, will
be no prevalent proof, nor effect any conviction, while the per
sons themselves are slighted and abu'^ed.
But our adversary having thus falsely acted the Quaker, say
ing, " many of our Friends witness perfection," he declines the
scriptures for it, and falls upon personal reviling; and to ex
press to the world some wrong expressions and mistakes of
persPns — if he rightly state them, which I much question, be
cause of his many notorious abuses.
SECTION XXII.
h omas Bicks' groundless calumny and malicious railing against
G. Whitehead.
Now we come to his railing and slander against G. White
head, viz. "That he is guilty of deceit and falsehood in matter
of fact; and that he told him he was a knave, that is, he was a
false deceitful man." p. 53.

312
Answer. Here I shal! take leave to answer for myself; there-
fore understand, reader, what he pretends as his reason for this
abusive language to me. 1. He accuses me with " denying ray
opinions, wbencharged with them." 2. " He that shall give a
false relation of what another man asserts, and does it wil-
fully, is false and deceitful." Thus he accuses me; and why
so? " Because I acknowledged explications to be given to his
propositions, yet give not the least hint what those explications
were." p. 63.
Reply. To the first, I still do deny, as none of my opinions,
as stated by T. H. in his accusing the Quakers : viz. " That
they deny the person of Christ, his offices, satisfaction, and
the resurrection of the body." I do recharge these upon him,
as his lies and slanders, forged and brought forth in envy
and darkness, as I did in the paper and public debate between
us ; and in so doing I do not deny any opinion or tenet of mine
or my friends. And he dealt most di.singenuously in not lay
ing down my own words to prove that I denied the person of
Christ, or his offices, satisfaction, and the resurrection. But,
instead thereof, was it either ingenuous or honest to bring
my adversary T. D.'s pamphlet, styled a " Synopsis," (which
falsely accuses me with , saying, " there is no resurrection
from the dead,") for proof? Most falsely instancing my answer
to W. Burnet, in which answer, quite contrary to what I
ara accused of, I have given a plain confession to the man
Christ, his offices, satisfaction, and the resurrection, according
to the scripture, though it is probable not in my opposer's words
and terms. For note, that his charge which I denied, was not
that the Quakers deny the raising again of this very body of
flesh, &c. but the resurrection of the body, in this general
phrase. Is it therefore ingenuous that I should be thus accused in
these general terms ? And when I cannot in reason or eon-
science own T. H.'s manner of stating things, as my opinions,
in his own words, both besides and contrary to what my words
were or are, must I be therefore called " a knave," " a deeeitful
fellow,"&c.? Whereas my conscience bears me witness, that
if he had stated either my affirmations or denials, in any case, in
my own words, books, or writings, I would not in the least have
disowned or receded from them as mine, but either have stood
by them, or upon plain scripture evidence to the contrary,
should have fallen under conviction and reprehension, accord
ing to the nature of the error or mistake, if truly detected or
proved guilty thereof.
Concerning the resurrection, I am so far from balking my
testimony, or receding from what I have and do hold con
cerning it, that I intend, (if God permit,) to speak further

813
thereof, according to the sense and understanding given
me, and that before I have done with my present opposers.
As T. H. takes the liberty to be the Quakers' mouth, and
to present them as speaking those impertinencies and false
hoods which are merely his own forgeries, and never believed
nor intended by them; let the unprejudiced readerjudge, whe
ther he be not herein guilty of falsehood and deceit, as in di
vers things hath been signified in this discourse.
And as for his second accusation, admitting that I did not
write down all his explications upon his positions, it is no proof
that the relation of what I gave was false, as he accuses me;
neither hath he proved that I have given a false relation of
any one position of his.
Besides, in some of his positions the very substanee of his
reason or argument, is therewith inserted in my paper; others
of his positions are so absurd and gross, that he cnufd not
make so much as the colour of a reasonable explication upon
them. And therefore I did endeavour to induce him, upon
more deliberate considerations, to produce what explanRtions
he could for his doctrines; for which these were my words:
" If our opposer says we have not inserted his explications upon
his assertions, our answer is, that is his work, he hath liberty
to do it himself."
Now if for this he must revile rae in the open street,' calling
me knave and shaking his stick at me: if the Bapt'ists will
prove men knaves at this rate about principles or opinions, they
will make all knaves that oppose them, who do not relate all
cireumstances of words, as Well as their assertions, how iraper
tinent soever.
Though I ara unwilling to reflect upon all of them for this
outrageous and uncivil carriage, and defaming language of
their brother Hicks ; for his brother W. Kiffin did somewhat
ingenuously show his dislike thereof openly; yet when he at
tempted to prove it, adding thereto against me such language
as this, viz. " irapudent fellow," " audacious fellow," " deceitful
fellow,"&c. to excuse him herein, some of his companions
said, it was bis zeal. But this cover was too narrow; such
hypocritical and false excuses will not hold up the credit of
T. Hicks, and those his adherents.
And be it reminded, that in divers things he hath both cur
tailed and wholly left out my explications, particularly of that
pa.ssage cited by him in his 28th page, viz. " That which is
spoken from the Spirit of truth in any, is of as great authority,
as the scriptures, and greater." Here he stops and leaves out,
« as received and proceeding immediately from that Spirit, and
as Christ's words were of greater authority when he spoke,
than the Pharisees' reading the letter," as before hinted. See,
2R

.M , 314
here he bath called me a knave for that which he is more mani
festly guilty of; and so is condemned out of his own mouth, in
that which he himself allows.
And I desire that Thomas Hicks may look at home, and exam
ine his own conscience, whether he was not in himself detec
ted for his passion and fury towards me. I would not have hjm
go on wronging his own conscience, nor withstand that Ught in
him, which in secret would show hira his infirmity and evil,in
this matter of passion and calumnious railing, whereby he will
never gain upon the spirits of any, who are tender and sincere
to God.
Instead of repenting thereof, he brings the same language
over again in his postscript, after he has had both reproof
and deliberation to have learned better. But it appears he is
disturbed and chafed in his spirit, as a man guilty, and there
fore shuffles to ease himself, by telling us again thus, viz. " I
told G. W. he was a knave, whereof 1 did then, and do still
esteem him, &c. really false and dishonest." p. 91.
To which G. W.'s reply is, the Lord forgive him. Howbeit I
defy my adversary's implacable enmity, and do challenge him
and all the world, justly to detect me of dishonesty, or of acting
against my conscience, or to the injury of any one living.
Knowing my own peaee in the testiraony of a good conscience
towards God and raan, I do really defy the envy of the devil
and all his agents.
And T. H. cannot hide his passion and railing, by his beg
ging the question, viz. "doth not that Quaker who wrote that
book called the Lying Wonder, (p. 9.) endeavour to fasten these
terras of fool and knave upon J, G." Whereas his ease was
hot the same with mine, nor is he positively so charged. For
his brother J. G. attempted to attest the Anabaptist's Lying
Wonder out of Lincolnshire, upon the mere credit of his brother
Ralph James, (the foraenter,) as having been an elder of a con
gregation many years, from whose mouth J. G. had the rela
tion ofa' great miracle done by the prayers of their church,
though contrary to their faith, who affirm that miracles are ceas
ed long sinee. And yet in his letter to his elder R. J. to desire
a reason why this great handiwork of God hath been so long
concealed from publication, when he himself knew of it sorae
months before, as also Ben. Morley, as J. G. affirms ; to which
the words are added by T. R. thus, viz. " Whether J. G. be not
as much fool as knave by his own handiwork, let his brethren
judge." See here itis referred to his brethren to judge in this
case, which was, 1. His deposing the Lying Wonder under his
hand from the credit of the fprger. 2. His pretending to de
sire a reason of its being so long concealed, when he himself
knew of it some months before ; though they have not judged

815
his folly, (at least,) in this. But T. H. hath positively called
me a knave, a deeeitful fellow, &c. 1. For not writing all his
explications upon his doctrines, (which are false,) 2. For re
jecting his charge against the Quakers, (of denying the true
Christ and the resurrection, &c.) as false and slanderous, see
ing we own both according tothe scriptures, judge, candid read
er, this man's shuffling to cover his envy and malicious railing.
SECTION XXIII.
The Baptist's abuse against G. W. about a meeting with them at
Devonshire house, the ISth of the 7th month, 1672, and T, H.
taking part with a Socinian pamphlet.
He accuses me of so rauch " partiality as renders me guilty
of very great imperfection," (p. 54.) about a relation of what
happened betwixt hira and me, at a meeting in Devonshire
house, the 18th nf the 7th month, 1672.
This is of little value to me, while I and many others know
the contrary, and while he neither proves his accusation, nor
gives either a true or impartial narrative thereof himself.
But his chief pretended proof against rae, is our saying the
Baptists seemed more like hfia.cits than raen, several at once
making a bawling and hideous noise, &g. OF the truth of this
many were eye and ear witnesses ; and he cannot clear thera
herein. But instead thereof, he, falsely says, "the Quakers
manifested as much rudeness, as the worst of men are want to
do to their opposers."
But in this also, he hath very grossly belied the Quakers.
And he may know in his own conscience, that he hiraself was
a pattern of incivility towards us ; stirring up his proselytes
into rudeness by his passion and ill language, as knave, de
ceitful fellow, audacious fellow, impudent fellow, &c. whereas
he bad no such language nor behaviour from me, or my friends.
Besides, there were many of his friends, and but very few of
mine had notice ; because sorae uf the Baptists pretended be
fore to me, that there should be but a few of their friends, and
therefore I acquainted but very few of mine; otherwise, I
should have made it raore public, if they had but dealt ingen
uously by me, which I must say, they did not.
And for him thus to charge the Quakers with manifesting
as much rudeness as the worst sort of raen ; he doth not so
much as except coramon revilers, drunkards, or persecutors ;
-so that his slander is the more gross and notorious.
He says tbat " they called to speak directly to the question,
viz. whether this body of flesh and bones shall arise again ? To
whieh Whitehead answered, that this body of flesh and bones,
shall not arise again."

316
^Here. again he hath wronged my answer; for it was not
Stated in these words, but in the very words of the apostle Paul,
1 Cor. XV. 35, 3S, 37, 38, as in the narrative is fully related.
For being aware of their carping, cavilling spirit, I kept close
to the plain words of scripture in my positive answer.
Howbeit when W. Kiffin said : " That the seed, that is sown,
is this same body of flesh and bones which shall arise, though
otherwise qualified, viz. more glorious," &c. this being upon
my question about the seed, to which God gives a body as it
pleaseth him : "I denied that the terrestrial body, or body of
flesh, blood, and bones, as dead and buried, is the seed intend
ed by the apostle, to which God gives a body, as it pleaseth
him. And that the very same carnal body, should arise again :
I say, it hath not yet been proved to me, nor ara I satisfied there
in, from any who have obtruded this question and controversy
upon me." To which I now add, nor am I resolved by these
men. But the question may be further examined hereafter.
Again : after I am accused for leaving out of the narrative
the aforesaid answer, viz. about this body of flesh and bones,
falsely obtruded upon me, the pretended omission is supposed
to be either from a " bad conscience, or a defective memory,"
(p 54.) wherein my own conscience doth clear me ; and my
innocency concerning the firsthand experience of the latter, is
better known and judged of in myself than by an envious and
false accuser, that neither knows my conscience nor capacity.
And yet after thus doubtfully accusing me, either for an evil
conscience or bad meraory, he presently saith : " Hence I con
ceive it to be raore proper for him to be angry with himself, for
being deceitful, than for another to tell him that he is so." p. 35.
See here what a positive judge he makes himself over my con
science, when before he is so doubtful and wavering in his
charge. For suppose any omission through defect of memory;
is this sufficient ground to conclude a man deceitful ? Mark the
inconsistency of this man's work of envy against me. And I
do not only reflect his false and ill language upon him, but also
testify against his malice, and his slandering me, (as he duth
divers others,) and particularly his outrage against G. F. most
maliciously and falsely reproaching him as " a blasphemer and
deceiver ;"' and for instance tells us, " he has been publicly de
tected, as namely, by a book called. The Spirit of the Quakers
tried." p. 55.
Concerning whieh I would have the reader to take notice,
that the book he here cries np, is a Socinian book, wherein the
divinity of Christ is denied ; and that G F. is chiefly opposed
for asserting the divinity of Christ, and particularly for con
fessing that Christ was in being, and in glory with the Father,
before the world began. Hence it is observable, this adver-

n -
sary of ours makes little conscience whom he takes part with,
so that he finds them to be enemies to us.
He now questions " whether to attain to perfection, be the
privilege of any on this side of death." p. 66. When before he
hath opposed its being attainable here, and put it off till he be
in heaven, p. 60. But nuw he is uncertain whether perted^i4n
be attained by any on this side of death. He should have appear
ed thus ingenuous at first, and not have positively opposed that
which afterwards he questions. But this is according to the
tenor of his uncertain and confused work.

LUX EXORTA EST:

OH THE

SLIKBIi^ ^IPia^S?(e HIP

IN THE
DESPISED QUAKER,
WITH EVIDENT TESTIMONY AGAINST THE DARKNESS ANO
PREJUDICE OF THE
OLD AI^^ABAPTIST. IN ANSWER
To Henry Grigg*s book, styled, " Light from the Sun of Righteousness,"
(but proved an effect of smoke and darkness, proceeding from
the pit of enmity and confusion;)
Unnaturally published against his own natural sister in Barbadoes, cluefly,
because ofher owning the people of God called Quakers, and
their Principle,
WHICH IS H£R£I]V FUKTHKR VINDICATED;
AND HIS
Erroneous doctrines, self-contradictions, and impertineri^^exceptions,
are examined, compared^ and overturned.

BY GEORGE WHITEHEAD.

—Neither do the aged understand judgment.
Night 19 come upon you, and the day ii hecome dark over you.

London — Printed in the Fear 1673 :
PHILADELPHIA— REPRINTED BY JOSEPH RAKESTKAW,
NO. 254 MORTH THIRD STREET.
182*.

TO THE READER.

Serious Reader, the implacable enmity of divers Baptist teach
ers against us, our present liberty and prosperity, is very obvious,
by their several perverse confused pamphlets ; although the sad ex
perience and fruitlessness of coercion has not been snown by their
valour. They have cause rather to be abased and humbled for their
timorously obscuring themselves, (many of them,) in the late stormy
times, than now either to boast, or thus come croaking out in warm
weather, with blasphemy and revilings against the light of truth, or
us its children. As also for their many divisions among themselves,
contrary to this man's pretended order and communion of him and
his brethren of their baptized churches, (as in page. 53,) being di
vided about principles and doctrines. Some of their leaders and
chieftains preaching up a personal election; others general redemp
tion ; some for Christ's dying for all ; others for his dying but for a
few; some for the Jews seventh-day sabbath; others opposing it;
some holding the soul's mortality with the body, others its immortali
ty. They should have been reconciled among themselves, before
they had thus appeared in print against us called Quakers ; for as
yet we have uo consistent matter from them to deal with.

LUX EXORTA EST :
ORTUS
LIGHT SPRUNG UP
DESPISED QUAKER.

I. CONCERNING THE HGHT WITHIN.
The light or life of the eternal Word, whieh is the light of
men, (John i, 4.) is spiritual and divine, as is that Word ; and
therefore able to direct man's way out of sin, and to give him
power against it. What cruelly and partiality does he there
fore, (like the partial-minded electioners,) reflect upon God,
in saying, that «<this light or illumination ofthe eternal Word.
leaves man like the priest and levite in his blood and wounds !"
and yet how manifestly is this contradicted in his granting
" that by this light mankind may come to understand there is a
God, and also their duty as he istheir Creator ?" Now this their
duty is both truly to love, obey, and fear hira. The man alSo
grants <• the light to convince them of sins, and teach tliem to do
unto all men, as themselves would be done unto ; and that if the
heathens did follow the light, (they are enlightened withal by
the glorious Creator,) they would shine forth in the principles
of morality and just living." p. 9. It appears that this light
iu all men, can both teach them tbeir duty to God and
to one another ; so it would teach tliem both to be godly
and just. Then the question is, whether all that are so taught,
and are such, be they called heathens, or others, be not in reali
ty christians ? Can a man be godly and not a christian ? Surely
ifthe heathens do mind and follow so much light as God has
given them, they shall be saved. For is there more re*
quired than what is given ? Or doth God condemn men for not
improving more than he giv.es them ? How can they then be in
excusable, or left without excuse before him ?
This opposer is not only cruel", in leaving men in their blood
and wounds, though they follow so inucfe light as is given
them, but he is greatiy confounded about tlie light in all men ;
one while calling it « The substance of the law of the first
3S '

822
covenant," (p. 11.) another while he saith, « that law was a
more glorious ministration, and did convince of sin more clear
ly than this light." p. 10. Whereas the inward convincement
or conviction, does not arise from the law, merely as written
without, but from the law or light as received from God in
the heart. Another while he calls it " the spirit that God
has formed in man. Zach. xii. 1. The candle of the Lord.*^
p. 9. Let the ingenuous reader judge how this man is shatter
ed in these his contradictions, inconsistencies, and variations,
and how plainly he has broke the neck of his own cause in con
fessing that the Lord Jesus, as the eternal Word, enlighteneth
all men. For Jesus Christ and his light as the eternal Word, is
the Divine and highest light.
II. CONCERNING REDEMPTION, JUSTITICATION, &C.
He is very inconsistent in saying that " redemption and jus
tification have been fully completed and finished by our Lord
Jesus, for us, once for all ; and that the debt is paid, and satis
faction made," (p. 14.) while yet he grants that ," ignorance
and unbelief as chains and fetters bind many in satan's king
dom." (p. 14.) For did you ever know of any so fully in a re
deemed and justified state, while so actually under satan's
chains and fetters in his kingdom ? Or that any should be thus
detained in prison, so long after the debt is paid and satisfac
tion made, as he imagines ? But in this notion of satisfaction,
he appears very short and shallow ; though it be not a scripture
phrase, as T. Danson grants, (Synops. p. 19.) and though it de-
p( nd but upon " some notions of law," as Dr. Owen saith.
Declar. p. 150. That all men's debts should be so strictly
paid, or such a severe satisfaction made, to vindicate justice,
by Christ in tbeir stead, which God never imposed upon the
Son of his love, and that for sins past, present, and to come,
(as some say,) is inconsistent. Besitles the gross liberty
this gives to sin, how agrees it with his teaching them to pray,
" Forgive us our debts ?" Math. vi. 12. For what needed that,
if they be all so strictly paid in their stead? Howbeit, that
Christ in another or more acceptable sense, was a most satis
factory offering and sacrifice for mankind, for a sweet smelling
savour to God, (Eph. v. 2.) we confess and own. And that he
tasted death not only, for some, but for every man, and is a pro
pitiation for the sins of the whole world.
And that men are not justified, nor all their debt paid in
their stead, while they are actually in chains in satan's king
dom, see this man's, concession to his own confutation, touching
the power of true conversion that is taught by Christ and his
tninisters, viz. « That a man must repent, that true repentance

323
IS a thorough change of the mind, and that it consists in,
1. A clear sight and sense of sin. 2. Godly sorrow iri tbe sense
and burden of it. 3. In utter abhorrence and forsaking of it.
And also — faith is required, and must be wrought with power
in the hearts of the penitent," &c. p. 15, 16.
Mark, then, here is some debt for men to pay through the
help of Christ's power and work within. But to go round again,
he slights thatinhereiit /tolmess which is wrought within, and accu
ses Kis sister for not having a deep dependancy on that sacrifice
of Christ's "crucified body without." p. 14. The truth is, she
or they that believe Christ to be risen, and know his power in
their hearts, may think it iraproper to have their dependancy
on his body, as crucified without, but rather on him that lives
for ever, as knowing the bfessed effects of his sacrifice, to
wit, the relief and redemption which his flesh and blood af
fords. His saying " the debt is paid," and yet fearing his sis
ter's " remaining iu prison and darkness, notwithstanding her
teacher near," (p. 14.) proves no more against the light, the
inward teacher, than against Christ's sufferings. She may as
well say, " brother for all thy dependance upon the crucified
body without thee, I fear thou art yet dead in thy sins and in
gross darkness, and thou takest not the course to convince me,
nor at all to draw my heart towards thee and thy brethren, by
Such sad and wicked work as thou raakest against the light."
Concerning his water baptism, it is not reasonable in him
either to impose it, or judge us transgressors in not submitting
to it, (p. 18, -Z7,) until he prove his call, or himself or any of his
brethren commissioned from heaven, as John was, to adminis
ter it. For we do not own it to be Christ's baptism, and until
they prove themselves so called, they should let us ahme with
out it, we being content with tbe one baptism of the Spirit
III. or THE IORD's SDPPEIt.
The drinking nf the fruit of the vine in the Father's kingdom,
and the eating of the living bread which comes down from hea
ven, (John vi. Luke xxii. 18, 30. Mat. 26, 29.) we are corae to
witness, and so to partake of the heavenly passover, and the
communion of the body and blood of Christ, which wise men
can judge of. (i Cor. x. IS, 16.) And the power and coming of
our Lord Jesus Christ we have been eye witnesses of; so that
we cannot dote about signs and shadows, as you carnal profes
sors do, whose pretended Lord's supper is but bread and wine,
and no raore than a sign, type, or shadow, which the clear light
«f the gospel and its dispensation is beyond. And in it there

324
IB no need of those shadows for a sacred memorial of Christ's
death ; for the supposed use and end thereof is bt tti r sui)|)lipd
by the Divine light and spirit of the everlasting .gospel, wiiich
hath not only begotten in us a living raeraorial and senae of rhe
death of Christ, and blessed effects thereof, but hath also
brougbt us to know the power of his resurrection, and our being
risen with him. So that we are not only dead with hiin from
the rudiments of the world, and from touching, tasting, and
handling those things that perish with the using, after the com
mands and doctrines of men, but also being risen with Christ,
we are come to set our affections op things above.
Where are those his words written in scripture, viz. that
" bread and wine remain in full force until Christ's second
coming in person ?" p. 19. Where do the scriptures call liis
second appearance a coming in person P which was a coming to
salvation. Heb. ix. 28. But this man saith, " he is not so come
the second time," which doth conclude that all tbe priiniiive
believers, or chHstians, who so looked for his second coming,
both fell short of salvation, and missed and were disappointed
of their hope and expectation, which is a sad mistake.
His saying, he dare not be wise above what is written, (p. 29,)
contradicts his asserting that which derogates from what is
written, viz.
" That Christ's second coming to salvation is in person, or a
personal coming," (John xvii. 11. and xiv. 19.) whereas, (nigh
his departure.) he said, " I am no , mure in the world,"
and " yet a little while and the world seeth me no more,
but ye see me." His spiritual appearance was to be in the
world, and he universally to be seen in judgment.
As for that which Paul received of the Lord, 1 Cor. xi. 23,
proves not that he received outward bread and wine ofthe Lord,
to deliver to them, till Christ's supposed coming in person again.
But he received of the Lord, not only the relation how Christ
took bread and the cup, &c. and so ofthe administration of the
sign oi' shadow, but the communication of the raystery, viz. the
body and blood of Christ. See 1 Cor. x.
And this was that bread and that cup spoken of 1 Cor. 11. 28.
And he further shows what he received, and what he delivered.
concerning Christ and his comings, 1 Cor. xv. 1, 2, 3, 4, 5, 6,
7, 8. — 2 Cor. xiii. 5. As for the Corinthians, many of thera were
carnal, and their minds too much in outward things and sha
dows, and some liable to run into idolatry. And the apostle
in some things condescended to them as weaklings, below the
spiritual and manly understanding ; wherefore their practice
and example is not in every thing binding to spiritual men.

325
IV. OF BAPTISM.
H. G. asserts from Mat. xxviii. 19, 20, « The baptism here
spoken of is that of water." p. 23. " To baptize with the holy
Spirit, is the alone work of Jesus Christ ; and it never was in
the power of any apostle or disciple to do it." p. 24.
Answer. This man contrary to his pretence, here makes him
self wise above what is written, in adding tothe command, that
it was the baptism of water, which is not mentioned in the com
mand ; but rather it appears tu be a spiritual baptism which
the disciples were empowered to adrainister, in that they were
tn teach, baptizing them ei; tv ey«|ti.f(, into the name, &c. which
ov«ite« imports the authority and power of Christ, and sometimes
Christ hiraself, and sometimes reverence and worship. See
T. C.'s Lexicon. The man is very rash in concluding that
it was never in the power of any apostle to baptize with the
Holy Spirit. I ask him if the true ministers were not endued
with power from on high, to turn and convert people from
darkness to light, and from satan's power to God; And if so,
what is this short of the Spirit's baptism.
His meaning from Paul's not being sent by Christ to baptize,
but to preach the gospel, (1 Cor. i.) is " that he gives us to un
derstand, that to baptize was not the alone or chief business he
was sent to do." p. -27. " Alone or chief business," is his own
addition to Paul's words. What need he give them to under
stand, that to baptize was not his alone business, while they
knew he was more a preacher. It is not to be supposed, that
tbe Corinthians should think that Paul was to do nothing else
but baptize or plunge them in water. But he himself gives it
as the chief reason why he baptized none but those few men
tioned ; namely, " for Christ," saith he, " sent me not to bap
tize, but to preaeh the gospel." So he did not thank God for
neglecting part of his commission, in baptizing so few, but
partly to prevent their wrong use thereof, and chiefly because
his commission did nnt extend to water baptism.
And as to his allegation, to prove that the word " not," is not
always used as an absolute negative, (p. 27.) he cites John
vi. 27 : "Labour not for the raeat that perisheth, but for the
meat which endureth," &c. If the occasion of these words be
minded, " not," will prove an absolute negative in this placfe.
.lesus was speaking to them that sought after him, because they
did eat of the loaves, (ver. 26.) and were filled, for which end
they ought not to have sought after him.
And admitting his instance in Adam, that he was not deceived,
namely, that he was not first deceived, taking in the word
"first," frora the verse before; this is altogether^jmpertinent
to his purpose, about Paul's not being sent to baptize, there

826
being no such discovery, that Paul was sent at all to baptize,
as there was of Adam's transgression, but the contrary, in that
Paul expressly said, Christ sent me not to baptize, butto preach
the gospel. V. op THE ANOINTED.
To his saying the word Christ signifies one anointed, account
ing it. absurd to say, the Spirit or Anointing is Christ, (p. 37.) I
answer, are not the Father, the Spirit, and the Word one ?
Christ, as the Son of God, is God's Anointed. And is it not granted
that he was the Son of God by eternal generation i And so was,
before he took upon him that body prepared for him, called the
Lord's Anointed ; (Psal. ii. 2.) which woi'd anointed, sometimes
relates to his being set up ; or, exalted as king. "Yet have I
set, (or anointed, Heb.) my king upon Sion, the hill of my holi
ness." ver. vj. As also to his being endued or anointed with
power from on high, whieh power is that divine unction. And in
that Christ is called " the power of God, and the wisdom of
God,' (1 Cor. i. 24,) he may as properly be called, the Anoint
ing, as " where the Spirit of the Lord is, there is liberty, now
the Lord is that Spirit." This anointing is not an outward
unction, nor outwardly received upon the flesh or body; but
being a divine unction of glory and power from above, it is in
wardly and spiritually received by an immortal seed and birth
born from above, as that which is born of the Spirit is spirit.
As for his terms " huraan nature," and " glorious unity between
the divine and huraan nature," (p. 36.) he talks he knows
not what, and beside scripture language. The word human
is not by the scriptures applicable to Christ in glory, but origi
nally relates to the earth, and so to the body of man as coming
thence. But Jesus Christ was the Anointed, as he was the Son
frora the Father's substance, (whieh he was before he came in
the flesh, or took upon hira that body that was prepared for
him,) and the Anointed, and Saviour, by the divine power given
him, when in that body upon earth ; though more highly exalted
or anointed, as ascended far above all heavens, and exalted in
the Father's glory. He is the Anointed and Saviour also, as
revealed and formed in the saints ; (Gal. iv. 19.) the Anointed
as set up from everlasting ; the Anointed both in sufferings and
in glory ; the Anointed both as he came in flesh, and as coming
and revealed in the spirit in his people. And his name by which
life and salvation comes, and is given, is his divine nature and
power, to which his name relates, that is above every other
name. One thing that H. G. and his brethren stumble at, and at
which his soul ia wounded, as he saith (p. 30.) is, that Clirist

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was never seen with an outward (or rather carnal) eye, which
H. W. is accused of, for saying, " the eternal Son of God was ne
ver seen with any carnal eye." To which I say, they should
have been so ingenuous as to have considered the intent of these
words, and more candidly to have construed them thus : Christ
as the eternal Word, tho Lord from heaven, the only begotten
of the Father in his spiritual discovery, as the image of the in
visible God and brightness of his glory, cannot be seen with a
carnal eye. Flesh and blood hath not so revealed him,; the
saving light of Christ never was nor can be reached with the
carnal eye. He that seeth the Son, and believeth on him, hath
everlasting life ; (John vi. 40.) and, as saith the Son of God,
"he that seeth me seeth my Father also." John xii. 45, and xiv. 9.
But none can see the Father with a carnal eye, therefore none
could ever see the eternal Son with their carnal eyes, in this
sense of seeing, which extends to true knowing. John viii. 19,
and xiv. 7. Though many saw the body or person of Christ in
the days of his flesh, wherein he was crucified and put to death.
The Jews and persecutors saw him in that sense with their
outward eyes, when they neither truly saw nor knew hira to
their salvation, it being the spirit that quickeneth. And such
a sight of Christ as that of his body or outward raan, no reason
able man can be so absurd as to say it was not obvious to the
bodily eyes, and it is equally absurd to image that any of us
should intend otherwise.
Now the faith of these Baptists concerning the Son of God,
according to their carnal discourse of him, may be modelled
into this or the like argument, viz. If Jesus Christ, the Son of
God, be also the Son of man, glorified un the right hand of God
in heaven, then he consists of an human body of flesh and bones,
as some say ; or of a body of flesh, blood and bones, as others
say. But he is the Son of man glorified, &c. Ergo, he consists
of a huraan body, either of flesh and bone, or of flesh, blood,
and bones, in heaven. ;?
Answer. I deny their varied consequence as inconsequent;
for Christ was called the, Son of raan in a higher sense than this
human, earthly, or carnal sense, which they represent hira in,
in that he himself said^ " no man hath ascended up to heaven,
but he that came down from heaven, even the Son of man which
is in heaven," (John iii. 13.) and " what if you shall see the Son
of man ascend up where he was before — it is the Spirit that
quickeneth, the flesh profitteth nothing." John vi. 62, 63. Who
will affirm, that as he came down from heaven, or as he was
before in heaven, he so consisted of a carnal human body, either
made up of flesh and bone, or of flesh, blood, and bone, in their
gross and carnal sense. John the Baptist had not such mean
thoughts of Christ, as these carnal Baptists have, fur John

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said, " He tbaf'cometh from above is above all, he that is of tbe
earth is earthly, and speaketh of the earth. He that coraeth
from heaven is above all.'' John iii. 31. And the flesh of the
Son of man, which he gave for the life of the world, is that
bread which came down from heaven. John vi. 50, 51. « Ex
cept ye eat the flesh of the Son of man, and drink his bloOd, ye
have no life in you.'' ver. 53. Yet that the name Son qf man
was applied to him as a sufferer, and as he said, " so shall the
Son of man be three days and three nights in the heart of the
earth," (Math. xii. 40.) I deny not. But this doth not limit liini
from being called the Son of man, in a higher state. Each of
God's prophets might be called, (as divers were,) a Son of man ;
but Christ, the great prophet, the Son of man. The apostle
distinguishes between the first man and the second man thus :
« The first raan is of the earth earthly, (or human,) the second
man is the Lord from heaven." 1 Cor. xv. 47. Therefore the
second man is not human in their sense, nor consisting of a
human or earthly body as the first man. And Eph. iv. 9, 10,
" now that he ascended, what is it, but that he also descended,
first into the lower parts of the earth — he that descended is the
same also that ascended up far above all heavens, that he might
fill all things :" And Phil. iii. 21, " who shall change the body
of 4ur lowness, that it may be fashioned like unto his glorious
body," &c. Now, if it should be read according to these Bap
tists' sense, it must be, who shaU change our vile bodies, that they
may be fashioned like unto his human body ; as if they were not
such already. And how disproportionable is it to say, Christ
consists of a human body of fiesh, blood, and bones in heaven ; but
the saints must have a spiritual glorious body in the state of
glory hereafter ! Yet to prevent these men's scruples concern
ing our owning the man Christ, or the Son of man in glory, —
I tell them seriously, that I do confess both to his miraculous
conception by the power of the Holy Spirit overshadowing the
virgin Mai'y, and to his being born of her according to the flesh,
and so that he took upon hira a real body, and not a fantastical
one ; and that he was real man, come of the seed of Abraham ;
and that he in the days of his flesh preached righteousness,
wrought rairacles, was crucified, and put to death by wicked
hands ; that he was buried and rose again the third day ac
cording to the scriptures ; and that after he rose, he appeared
diversely.or in divers forms and manners*— He really appeared
to many brethren, (1 Corinth, xv.) and afterwards ascended
into, glory, being translated according to the wisdom ahd power
of the Heavenly Father, and is glorified with the same glory
which be had with the Father before the world began, being
? Mark xvi. 12. Luke Xxiv. 36, 48. John xx, 19, 23, 24, 29. Mat, xxviii. 9, 10.

329
« ascended far above all heavens, that he might fill all things,"
whose glory is incomprehensible, and beyond the apprehension
of human capacities.
VI. OF JESUS AND HiS BODY ; OF MAN AND THE BODY OF MAN.
H. G. cavils at my speaking distinctly of the body of Je
sus, in that Joseph of Arimathea begged the body of Jesus;
and to confute me herein, be instances tbat of the body of Saul,
and saith, that the case is the same, and the body of Moses, which
the devil disputed about, p. 39, 40, 41. But in this I cannot
see any valid matter to his purpose, nor wherein he can intend
it, unless he believes that the soul, or spiritual existence of man,
dies with the body. The devil appeared wiser than he, con
cerning this distinction, in that his disputing about the body of
Moses, iraplies a distinction between Moses, as to his immortal
existence, and the body of Moses. And that he did not eon-
found them, as this man does, who concludes Jesus Christ to
consist of a human body of flesh and bone, which the original be
ing of no man properly consists of. Though to prevent cavils,
and for quietness' sake, I will grant him thus rauch, that the
name Jesus Christ is indifferently and mutually applied, both to
his spiritual being, and to the body he took upon him, and that
distinctly in scripture, although the names Messiah, Jesus, Christ,
tbe Anointed, the image andj:/on/of the invisible God, the Word,
the Light, the Life, &c. do more eminently, and raore originally
belong to hira, as he was before he took that body upon hira,
which he called " this temple," and it was called " the body of
Jesus." H. G. says, " What a strange epitaph would this man write
upon a tomb-stone ; he cannot write, here lies the body of
Thoma? or William, &c. but rather thus, here lies the Thomas
of Thomas." p. 41.
Reply, 'riiis more properly falls upon himself, in not admitting
that distiriction touching Jesus and the body of Jesus, But by
concluding and confining Jesus Christ, to consist of the mere
body of flesh and bone, and that he could not be Jesus Christ,
the Saviour, before betook upon him that body, this man cannot
write, " Here lies the body of Thomas or William," &c. (which
implies a belief of an immortality ofthe man, as to his spiritu
ality,) but rather, " ^eve Ues the whole raan Thoraas or Wil
liam," without admitting of any such iinmortality. And yet I
will grant him as before, that the word man is indifferently ap
plied to either the spiritual being or body of man, as there is
an inward man and an outward man. 2 Cor. iv. 16.
, <« God created man in his own image;" and yet it is said,
'< he formed man of the dust of the earth." Gen. i. 27,
2T

330
and chap. ii.7. It is sa'id, that "the rich man died and was
bnried," which was his body, " and in hell he lift uji his eyes,"
&c. which could not be that part which died and was buried,
but the immortal part or soul, (Luke xvi. 22, 23.) yet the word
man, most properly and originally, (as God created man in his
own image,) belongs to his spiritual existence or being; for
the earthly body was not the iraage of God.
But farther, let the reader observe how evidently,!!. G. has
contradicted his foregoing stiiff, (for a human Christ consisting
ofa body of mere flesh and bone, against my distinction con
cerning Jesus and his body that was put to death and buried,
which was also raised,) as where he speaks distinctly of Jesus
and his body, (p. 23.) and confesses that Christ came in the
fiesh'— {jp. 36.) that "he hath an outward glorified existence" —
that he hath a body, (p. 46, 47.) " Christ's crucified body,"
(p. 50.) "the body that was prepared for him." (p. 79.) " He
did assume our nature." p. 80. He bad the very " form, shape,
and fashion of a man." p. 81. And what He or Him was this.
he speaks of. Was it not Christ, the Son of God, tbe anointed I
And tn his arguing, " that if Jesus Christ continues a man
for ever, then he hath a body of flesh and bone for ever :" this
doth not follow, but is falsely deduced, as before is proved, that
man both did and doth^ exist when he hath not such a carnal
body as he intends. Although I do ovvn Christ to be the Hea
venly and Spiritual man glorified, and, (in a more sublime and
heavenly sense,) his flesh and bone, of which the saints are
members, and that the true Christ is not without blood to com-
miiniqate, of which the spiritual communicants drink.
H. G. also further adds, " unless it ean be proved, that man
can exist and have a being withnut flesh and bone, which I sup
pose, all will conclude is impossible." p. 47.
To whieh I say, this is not only confuted by what I have said
before, but also by himself, where he confesses the coming of
the Spirit into his heart, for the binding ofthe strong man sa
tan. p. 16. Here he hath found out a man, and that a strong
one too, to wit, satan, whom I suppose he deems not a man made
up or consisting ofilesh and bones, though he be called the
strong man. But the Heavenly and Spiritual man Christ Jesus
is stronger than he. VII. OF THE RESUREECTION.
As for his insinuating against us, that we deny the resurrec
tion of the dead, or of the body, (p. 41, 42, 43.) this accusation
is not only in general terms, but it is notoriously false, as may be
evinced not only in many of our books and writings, but also by
our deep sufferings for Christ ; so that if in this life only we

381
had hope, we were of all men most miserable. It is true, there
hath been, and is, a controversy between us and some others
about that, or the like unlearned question, which they have
been busy to obtrude upon us, viz. "How are the dead raised,
and with what body ?" Which we have answered, as the apostle
did such, « Thou fool, that which thou sowest is not quickened
except it die, and thou sowest not that body that shall be, but
bare gravn, it may chance of wheat, &c. but God giveth ita
body as it pleaseth him, and every seed his own body," or its
proper body. 1 Cor. xv. 35, 36, 37, 38. &c.
But to prove the arising ofthe same bodies buried in the graves,
he perverts and ntiiscites Phil. iii. 21, thus, " he will change
our vile bodies, and fashion them like unto his glorious body ;"
whereas Phil. iii. 21, is in the singular, vile body, or rather,
"he shall change the body of our lowness." or our suft'ering
body, " that it may be fashioned like unto his glorious^ body."*
Now tbe body of tbeir lowness, or humility, t« o-ifi» nl'i rarma.
<rea( *it*,i> 'comprehended the whole suffering estate of the
church. I confess that the resurrection, change, and trans
lation, or transfiguration, (as some render it,) of the just or
righteous, extends not only fo a resurrection from sin, corrup
tion, and weakness, but to an arising out of a suffering state into
glory. And as God knows how to deliver and raise up the righ
teous, out of temptations, trials, and sufferings, so he knows
how to reserve the unjust unto punishment, and unto the day of
destruction. For both shall rise to their several ends and re
wards ; yea, the sea, death, hell, and the grave, shall " deliver
up their dead" to be judged, &c. and " he giveth to every seed
his own proper body, as he pleaseth." And we know that if
our earthly house of this tabernacle be destroyed, we have a
building given of God, that is, a house not made with hands, but
eternal in the heavens. " Flesh and blood cannot inherit tbe
kingdom of God." 1 Cor. xv. 50. H. G. says, " by flesh and
blood the apostle doth intend corruption," (p. 44.) whereas the
apostle spake of them distinctly, viz. " flesh and blood cannot
inherit the kingdom of God, neither doth corruption inherit in
corruption." To say that by flesh and blood he intends corrup
tion, is no answer to their question, " with what body are the
dead raised ?" &c. Whieh though reproved as foolish, yet not
so foolish as to ask whether corruption be raised ? And more
absurd it is to imply, that by flesh and blood he doth not intend
body, but only corruption.
Again, H. G. to prove the rising of the same bodies, cites
Job xix. 25. " In my flesh shall I see God, whom I shall see
for myself, and mine eyes shall behold," &c. p. 44, 46.
*And so he hath dealt with Acts i. 11. saying, "inthe same manner-"
(p. 21 .) instead of "in like manner."

332
By this his instance it appears what gross apprehensions he
hath of God, while be thinks to see him with his bodily or car
nal eyes, to which no being nor thing is visible or obvious but
what is of an outward or corporeal substance, or formal limited
matter, which an infinite eternal Spirit is not. For God, who
is that Spirit, is invisible ; therefore Job did not speak of his
bodily eyes, but of his spiritual, who afterwards said unto the
Lord, " I have heard of thee by the hearing of the ear, but
now mine eye seeth thee," (Job xiii. 5.) which cannot be un
derstood of his seeing hira with his bodily eye. H. G pre
tends to know the state or manner of the saints' being in glory,
telling us that " all deformity shall be done away," (p. 44.) and
that « these vile bodies shall be fashioned like unto Christ's
glorious body." How then shall they be these very same earth
ly and numerical bodies ? many whereof are not only deformed,
but greatly defective, both as to infants and aged, tbat die.
And his confessing to 2 Cor. v. 1, 2, doth appear a contradic
tion to himself plain enough, if rightly considered. It is pro
bable this man has as strange conceits about the resurrection,
as T. Vincent in his book of the coraing of Christ to judg
ment, and of the resurrection. But I cannot look upon either
him or the Baptists to be such divine philosophers, as either to
know or define the manner of the saints' existence in heaven
and glory ; but rather that they are imaginary, and intruders
therein, though it would better become them to acquiesce with
God's will and pleasure concerning such mysteries as are be
yond their capacities. I expect some of them, in their busy
minds, will give me further occasion to speak to this weighty
point of the resurrection, though it be a matter I never desired
to raake public controversy of, it being beyond human capa
cities.VlII. OF THE WORD, THE EIGHT, THE SUFFERINGS OF CHRIST,
AJ?D HIS WORK WITHIN.
H. G. " There is a gireat difference between the essence and
body of the sun, and its beams or rays ; for though the sun by
its rays doth give light to all, yet is not the essence or body of
the sun in them. So in like manner, thimgh the Word be the
true light which lighteth every man, yet is he not essentially in
their hearts." p. 48, 49.
Answer. He hath strained his simile too far, and thereby
hath denied the omnipresence and infiniteness of God, whose
presence filleth heaven and earth. The sun and its rays and
beams are finite and limitable ; but so are not God and his illu
mination. And thus to limit and circumscribe God and his
light or shining to be as the sun and its beams, doth manifest

338
such gross apprehensions of God, as he did before in expecting
to see hiin wifh bodily eyes. And this relates to the old heresy
of ihe Anthropomprphites or monks in the deserts of Egypt, as
also to that of the present Mugletonians, who imagine God, to be
a personal or bodily existence circumscribed as to place, deny
ing him to be an infinite Spirit. Yet thus far 1 will admit of
his simile, by a reason of the contrary, that as tbe natural
created sun immediately sends forth its bearas or rays which
are natural, and which influence the earth with the virtue of
the sun ; so the eternal increated Spirit or Word, doth shine and
show forth its own immediate, increated, Divine light and vir
tue in the hearts and souls of mankind. As the sun is natural
and created, so is its light or shining; and as God the eternal
Word is increated and supernatural, so is bis immediate shining
or light in the hearts and souls of mankind. And as a man's
eyie is directly set towards the sun, in the least beam thereof,
shining through any crevice into any dungeon, cell, or other
obscure place, it sees directly the sun itself; so the eye of the
soul being directed towards God by the least appearance of his
Divine and immediate shining or illumination, therein it hath
a sight of God, and tbe soul thereby comes to feel his virtue and
power in waiting upon him. And for this raan to conclude, that
this light of the eternal Word " cannot teach and reveal to
man the Lord Jesus Christ," (p. 50.) is to deny Jesus Christ to
be the Word, or that true light that enlighteneth every man,
whereas his illumination directs man immediately to himself as
it is eyed and minded.
He also is as narrow, shallow, and partial, in concluding the
light " will not reveal to man his Saviour without the help of the
scriptures.'' p. SO. This is a strange undervaluing of the light
of Christ. What then did the scriptures proceed from ? Was
it not the light ? And what shall become of all those nations and
people that have not the scriptures, if this be true ?
It is none of our assertion, " that Christ in his death and suf
ferings, was only a pattern or exaraple of that which must be
wrought over again in us." For though we own him to have
left an example, yet he was more than an example, and he not
only ended the types, but was a sacrifice and offering for man
kind, and opened the new and living way, giving testimony of
God's free love towards all, and making way for the enforcing of
the new testament, or covenant of life! But yet that either all
or any men are cleansed, or justified, or saved, merely by the
outward sufferings, crucifixion, death, or blood-shed of Christ,
the scripture proves not, but by Christ himself, and his blood,
life, spirit, ^and power, nor yet that men are acquitted or saved
by their outward application thereof. And this man to his own
confutation confesses to the power of Christ's Spirit being risen

334
in ns, for our sanctification and renovation, as well as Christ
was raised from the dead for our justification, p. 54. Then all
is not fully done by his death without them, but both the end
and mystery of the cross, sufferings, and death of Christ with
out, must be known and fulfilled within. See Philip iii. 10.
Although this man seems not willing to hear of Christ's being a
pattern or example of tbat which must be wrought over again
in us, (p. SO.) yet in contradiction to this he saith, " the Lord
Jesus Christ hath wrought redemption and salvation for me,
and revealed this by his Word and Spirit, and worked it in me."
p. 52. It is well that in any measure he is made to acknowledge
to this inward work of Clirist.
IX. rURTHEK ABOUT THBIK OKDINANCES.
He pleads for their shadowy and carnal ordinances to conti
nue, under this notion, viz. " Under his shadow I have with the
spouse sat down, and his fruit is and hath been sweet unto my
taste." p. 53. This is a very impertinent instance, and alto
gether improper, to reckon bread, wine, and water-baptism,
that shadow of the soul's beloved, to wit, Christ, that the spouse
sat under; seeing the Lord himself saith, I will be a shadow
from the heat, and a refuge from the storm. And we are so far
from believing these carnal ordinances to be the direct shadow
of the soul's beloved, in that near sense that we looked upon
him to be, tbat he is yet to prove them appointments, institu
tions, and ordinances of Christ, or of necessity to continue in the
church notwithstanding his spiritual coraing and revelation,
which he hath not done, much less that they are spiritual or of
a "spiritualness," as he saith, (p. 59 and 60,) which he hath
manifestly contradicted, in granting, <«they are but the sign,
the shadow, the shell, and Christ the substance." p. 53, 64.
For my part, I do not look upon either John's baptism, or the
supper of Christ and his disciples, at which they ate the passo
ver, to be institutions and ordinances originally appointed by
Christ, or enjoined to all that should succeed in the gospel and
true church. But rather, though they were not directly enjoin
ed by the law of Moses, as we say, modo ^ forma ; yet that they
did raore naturally relate to that former dispensation of sha
dows, than to that of the gospel and new covenant. And John's
baptism was rather for a consummation of the Jews' divers
sprinklings and washings under the law, comprehending them
in order to end them, and Christ's eating the passover and
drinking with his disciples, (Luke 22,) was as a consummation
ofthe Jews' feasts under the law, viz. that of the passover and
others, according to the relation given at large concerning the
ecclesiastical rites of the ancient Hebrews, by T, Goodwin in

335
his Antiquities of the Jews, called Moses and Aaron, p. 86, 87,
88, 89, 90, 91, and forward. And that saying, "as often as
you du this," is not a command, and " this do in remembrance of
me," and " ye show the Lord's death till he come," limit a time
for its discontinuance. For " till he come" must either respect
his next coining, or render not only his coming after he was
risen, but his spiritual coming and revelation in his saints, no
coining, which wereiltbsurd and anti-christian ; and there was a
time to siiow forth his life as well as his death.
His saying, •« The sign and thing signified God hath joined
together," (p. 54.) is again contradicted by his granting " a
person may find a shell and have no kernel in it." p. 54. To
which i add, that God hath joined the sign, or shadow, and
the substance together, so to continue, I deny, or that the
scripture any where so saith. But as for these Baptists' shells,
husks, and shadows, they are both dry and erapty, and the Lord
is departed from them, so that neither life nor substance is to be
found in them, but a dark spirit of enmity and opposition against
the true power and life, is centered in them : ye^, the same
spirit which walketh in dry places. I wish they were truly
sensible of it.
X. OF KNOWING CHRIST, AND HIS COMING, REICJN, AND DEITY.
Upon 2 Cor. v. 16. "Though I have known Christ after the
flesh, yet from henceforth know I him so no more," H. G.'is
exposition is, "^ that the word know here, doth hold forth to
esteera, regard, allow, or to approve by way of preference."
p. 58.
Now if we read his exposition herein upon the text, it runs
thus, viz. Though I have known, or esteemed, regarded, or ap
proved Christ after the flesh, by way of preference, yet from
henceforth do I esteem, regard, or approve of him so no more ;
and then how must 1 regard and prefer him, but after the spirit,
and in his spiritual manifestation, as I know him in me to be
my hope, life and stay. But how does this agree with his de
scription of Jesus Christ, as the alone Saviour, " as consisting
of a huraan body of flesh and bone," as before, (p. 31 and 56,)
and with his saying that " the Spirit or blessed Comforter can
not be the Saviour and Mediator." p. 46. But this he has also
erainently contradicted, in confessing that <«the power of
Christ's spirit risen in us, is for our sanctification and renova
tion," p. 54. To which I add, that the apostle witnessed that
the ingrafted Word is able to save your souls, or the Word that
is grafted in you, as some have it. Jam. i. 21. And seel Pet.
i. 23. The spirit is life, giveth life, quickeneth, sanctifieth, it
self ma||^th intercession. And «if y« through the spirit mor-

336
tify the deeds of the flesh ye shall live." Rom. viii. 13, There
fore the Word and Spirits, (which are one,) do save the obedient.
H. G. says, " some 9f those gazers and waiters (viz. that
look for Christ's personal reign) were Paul, Peter and John,
yea, all the primitive saints, though Christ was come in spirit
to them as gloriously," &c. p. 60.
I deny that they were any such gazers, after Cht-ist's ascen
sion and glorious spiritual appearance aiyl revelation in them.
He hath herein aspersed Paul, Peter, and .lohn, and all the
primitive saints, with gazing for Christ's personal reign, which
he reckons his second coming to salvation ; wherein he hath not
only rendered all the saints and forraer witnesses of Christ to
be such uncertain gazers abroad, but their hope, expectation,
and faith, ineffectual and fruitless as to such a coraing, and they
to be disappointed of salvation. For such a personal coming and
reign of Christ as this man speaks of, they attained not in their
days, neither is it yet, nor are Baptists like to see such a per
sonal reign, though he has rendered all the primitive saints ga
zers and waiters for it ; whereas Christ said to his disciples,
" Verily I say unto you, there be some standing here, which
sh^l not taste of death, till they see the Son of man coming in
his kingdom^" Mat. (xvi. 28.) or " till they have seen the king
dom of God come with power." Mark ix. 1.
As for H. G.'s human personal Christ, consisting, or merely
made up, of flesh and bone, finite, weak, subject to passion as
we are, who, as such, he deems the alone Saviour, with his un
scriptural expressions he puts upon him, as " outward exist
ence, personal existence, personal subsistence, human nature,
second person of the trinity," &c. (p. 46, S3, 94.) and yet in
contradiction he is made to confess him to be the " most High
God," p. 80. " Jesus of Nazareth truly God, the most High
God as is the Father, and of the same substance and essence,
yet distinguished from the Father, as touching his personal sub
sistence ;" (p. 83.) I cannot but look upon this relation to be
nonsensical, and confusedly intermixed with those unscriptural
terms, of which let the ingenuous reader judge, that ean distin
guish between the body which Christ took upon him, and the
Divine being. Thus to represent Jesus Christ as a mere body,
" consisting of flesh and bone, human nature, finite, weak," &c.
and then to say, " He is the most High God, of the same es
sence," &c. tends farther to stumble and keep distant bnth Jews
and others. And his notion that he is only a Saviour after this
imaginary, human, or earthly manner, he hath sufficiently con
futed by these reasons, wherewith he proves Jesus Christ's
Deity, or being God, and as such the Saviour, or he who givrth
power unto others to become the sons of God. Frora, I. His
name " the mighty God," " the true God," " the only wise God,"

837
" God blessed for ever." (Isa. ix. 6 — 1 John v. 20. — Jude 25,
and iiom. ix. 5.) 2. His making and creating the world. (John
i. 1, 3. — Col. ii. 16. — Heb. ii. 10.) 3. His upholding and pre
serving the whole creation. (Ueb. i. 3. — Col. i. 17.) 4. His
knowing all things. (John xii. 17, and ii. 24, 26. — Psa. cxxxix.
and iv. lO. — Job xxxvi. 4. and ch. xxxviii.) 6. His searching
the heart. (Jer. xvii. — Rev. ii. 23.) 6. His being the first and
the last. (Isa. Ixiv. 6, and Ixviii. 12. — Rev. ii. 8, 17.) 7. His
having spiritual worship or divine adoration due to hira. (Mati
viii. 2. and xxviii. 17. — Luke xxiv. 52. — John viii. 38. — Heb.
i. 6 — Phil. ii. 10.) 8. His having power to forgive or p«rdon
iniquity. (Mat. ch. ix. and Mark ii. 6. — Luke v. 21.) 9. In that
the saints ought to pray to hira. (Acts ix. 14. — Rom. x. 9, 10.—
1 Cor. i. 2.) 10. His having power to give the holy Spirit and
saving grace. (Mat. iii. 11. — Mark i. 4.— Eph. iv. 8, 9.)
11. His being equal with God. (Phil. ii. 6, 7. — Zach. xiii. 7.)
12. His having power to lay down his life and to take it up
up again. (John ii. 19, and x. 18.) 13. His being the object,
author, and finisher of the true believers' faith. (John xiv. 1.
and ix. 35  Heb. xii. 2.) •
14. He who can by his own name, proper power and author
ity, give power unto others to become the sons of God, raust
needs be God himself. But that Christ doth and can do this is
evident, John i. 11, 12. He doth adopt, regenerate, or raake
others the children of God, by the effectual working of his bless
ed spirit in the heart, by which they are interested in all the
privileges of the covenant of grace, which none can do save
God alone, p. 91, 92. Thus far H G. to his own eminent ccm-
futation and ccnitradiction, hath assented to truth in words ; and
that Jesus Christ is the object of faith, and giver of power to
men to become the sons of God ; and that he makes them his
children by the effectual workings of his blessed Spirit in their
hearts, even because be is God eternal, in that none ean do
those but God alone, according to Isa. xliii. to. 11,12. and xiv.
14, and xlix. 26, and Ixiii. 8. — Jer. xiv. 8. — Hos. xiii. 4. —
1 Tim. i. 1. and iv. 10. — Jude xxv. But how doth H G.'s
confession, and these scriptures, agree with the description he
gives of Jesus Christ as Saviour, and as the only true Christ,
viz. " That he consists of a body of flesh and bone, hunian na
ture, being finite, weak, subject to passion as we are ?" (p. 94.)
Let the reader judge how gross and confused he is in these
matters, and whether the true Christ and Saviour doth either
consist of an earthly nature or finite being, or was subject to
passion as fallen men are i
The truth is, this man has confessed more to the Deity and
divine power of Christ, and so to his ability to save and beget
men to himself as God alone, than most of the Baptists that I
2U

338
have met with before. For one of his brethren, to wit, W. Bur
net, a preacher, saith in his book called " Tlie Capital Princi-
pies," (p. 35,) " That Christ, as he was the Word which was
God, was not a Saviour, as he was God he could not save man,"
which denies the oranipotency of God. But H. G. grants tbat
it is the power and spirit of God himself, or God alone that
doth regenerate and make men his children. Whence it follows,
that it was not merely the outward body of Jesus that was the
Saviour, though he was a Saviour in that body, but it was by
the Divine power or holy Spirit of the Father in hira.
XI. HIS ERRONEOUS DISTINCTIONS ABOUT THE XIGHT.
But H. G. accounts the light and knowledge of God as Crea
tor, that was given to the Gentiles, (Rora. i. 19, and chap. ii. 14,
16.) " but the light of the moon to guide their paths," and so
much inferior to that of " a crucified Jesus, that it lea\es them
utterly void of the saving knowledge of the gospel, and of a cru
cified Jesus." p. 68, 69. Mark here, how he hath undervalued
the» light and knowledge of the glorious Creator, whom before
he has in words exalted above all, in the work of regeneration,
accounting Christ as man, but finite, weak, &c. But now,
alas ! with him, the light and knowledge of the glorious Creator,
is but the light nf the moon in comparison of the light and
knowledge of Christ as man, though in that weakness as cruci
fied ! How egregiously he is involved in gross confusion and
self-contradiction in these things, he that runs raay read ; and
no such distinction nor contrariety between tbe light of God
and the light of his Son is owned in scripture, for " I and my
Father are one," saith Christ : and the Father, Word, and holy
Spirit are one.
And the same life which was in him was the light of men,
(John i. 4.) and this life, which in diie time was manifested,
was the same eternal life which was with tbe Father, (1 John i.
1. 2.) which light or life brings them that obey and follow it in
its appearance and guidance, to a fellowship with the Father,
and with the Son : and this is not the light of the moon, as our
opposer blindly and unscripturally terms it. But seeing he
saith, tliis " law or li.ght is given to guide their paths, by which
the Gentiles are taught their duty to God in morals," I ask hira,
whither will this light guide thera, if not in the way to salvation ?
And whither will they go, and to what end, if they obey and
follow it? Does not the apostle, for a proof of a justified state,
instance it in the Gentiles, showing the effects of the law writ
ten in their hearts ? Rom. ii. 13, 14, 15, 16. And what nature
was that by which those Gentiles did the things contained in
the law ? Surely it was not the corrupt nature, for that is in-

339
consistent, the law being holy, just, and good. And though
these Gentiles had not the law in tiie letter of it, as many now
have nut the literal descriptiim or historical relation of Christ's
outward sufferings, raust they therefore be damned to hell ?
What cruelty were this, to condemn whole nations for want of
the scriptures i But as those Gentiles had not the law in the
letter, and yet had and obeyed it in the spirit, they were both
therein a law to themselves, and excused in the sight of God, in
the day when he judgeth the secrets of men by Jesus Christ
according to the gospel. Rom. ii. 16.
So those Gentiles and people who obey the light and life of
the Son of God in them, though they have not the historical
knowledge and profession of Christ as he was raan, and suffer
ed death in the flesh, &c. yet they are truly accepted of God,
and more real christians inwardly than many of you that have
the scriptures, and an historical faitli and profession ofthe man
Christ, and of Christianity outwardly ; for in all nations, every
one that feareth God and worketh righteousness is accepted of
him. " Depart from evil and do good, and dwell for ever
more." And this the light of the Son of God implanted in the
hearts of all nations teacheth ; and herein " the grace of God
that bringeth salvation hath appeared unto all raen." Tit. ii. 11.
But it is the error and mistake of these men, to put tbeir his
torical notions and professions of the man Christ, for the light
of Christ in man, whereas their notions and professions are
neither any real knowledge of the, man Christ, nor the princi
ple of his light in man. For the one is traditional and acquir
ed by man, and so but dark; the other is the immediate and
Divine unchangeable gift of Christ in man, which indeed is the
light of the eternal Word, the glorious Creator. But as these
men's pretended light and knowledge of the man Christ, is
what they get out of scriptures, (with theirown private interr
pretatiims on them,) so they hereby render Christ and his light,
as only limited to such places and people as have the scriptures,
opposing his i)ivine omnipresence, and denying him his right,
which is the heathen for his inheritance, and the uttermost parts
of the earth for his posession. Psal. ii.
Now, as for that morality, as he calls it, which the law of the
first covenant, and light implanted in the hearts of all mankind
teacheth, in the true nature and intent thereof, it faileth no
mure short of Christianity than godliness doth ; for this law and
light teacheth man to love the Lord God with all his heart, and
soul, &e. and his neighbour as hiraself. <» This do," saith
Christ, "and thou shalt live," in answer to the question,
" what shall I do tn inherit eternal life ?" Luke x. 25, 26, 27, 28.
This is the highest morality or duty of mankind, even this love
to God and one another, which is the fulfilling of the law. And

340
this is both taught by the light within, and power given by the
grace of God to fulfil it, which the law without in the letter
cannot do. Now, if the Jews' way to inherit eternal life was,
through the grace or help of God, to fulfil what was written,
then if a heathen, that hath not this law outwardly written,
should ask the sarae question, " What shall I do to inherit
eternal life ?" he may truly be answered, " Obey the light or
law of thy Maker in thy heart, which tells thee, thou must
love and honour him above all, and do injury or wrong to no
man. This do and thou shalt inherit eternal life ; for this end
the grace of God is free for thee."
XII. OUR DOCTRINE, FOR TURNING PEOPLE TO THE LIGHT
WITHIN, JUSTIFIED.
H. G. " None of the true gospel preachers did ever teach
such a doctrine as this is which the Quakers preach, naraely,
bid people turn to the light within." * p. 63, 64.
[Contradiction.] " That God who commanded the light to
shine out of darkness hath shined in our hearts." 2 Cur iv.
[Concession.] " Who doth deny that holy men did endeavour
to turn men and woraen from darkness to the light, to leave
their sins, to turn from all their wicked abominations, and un-'
fruitful works of darkness, to God and Christ ? p. 67. What
may be known of God is manifest in men." Rom. i. — p, 68, 69.
Animadversion. If God. h)»th shined in our hearts, and what
may be known of God be manifest in raen, must they not turn
to his shining and illumination ? For God is light, whose inward
light, which we testify to, is become the raain sturabling block
and rock of offence to these dark opposers. And where was the
darkness which holy men endeavoured to turn others from, was
it not within ? And the light shines in darkness, the light of
God and Christ, which their minds were to be turned to, was
not an outward, created, or natural light, but inward and spi
ritual, and so received. God hath shined in our hearts. See
2 Cor. iv. 6. His concession to this overturns him. And if the
Quakers do not prove these very bare words in scripture, to
wit, " turn to thelisht within," it doth not therefore follow that
they cannot prove the matter of the doctrine thait men ought to
turn to the light within. See Deut. xxx. 1, 2, both in Tindal's
translation, and in the bible in folio, printed in London in the
year 1676> " Thou shalt turn into thy heart — and shalt return
unto the Lord thy God," &c. As also to the question, " where
with shall a young raan cleanse his ways ?" the answer and
direction is, (saith H. G. page 64,) " by taking heed thereto
* This is Mat. Caffin's old story against the light-

341
according tolhy Word." Psalm cxix. 9. And did not David
hide this Word in his heart, that he might not sin against tied i
And both Moses and the apostle say, " The Word is nigh
thee in thy heart." Deut. xxx. Rom. x. And did not Jesus say,
« There is yet a little light in you," (as sorae copies have it,)
John xii. 35. And, " while you have, the light, believe in the
light, that you be the children of the light." ver. 36. Many
other instances of this doctrine might be urged.
XIII. OF CHRIST AS AT THE FATHER'S RIGHT HAND, &C.
I may not well omit one passage of H. G. which had like to
have been buried in his rubbish, that is, after he denies
the Spirit to be the Saviour, though present, to prove the
Saviour absent, he saith, " He is ascended into heaven,
and hath a real outward existence at the Father's right
hand, (p. 46,) an outward glorified existence in the kingdom
of his Father or glory above." p. 47. To which I say, the Sa
viour is not absent frora them that are saved ; for Christ said,
he that is with you shall be in you. His ascending into heaven,
yea, and far above all heavens, was not tbat he raight remain
absent from his church, but rather that being departed from
them in his outward presence or body, he might be the more
present with them, and in them, in the spirit and power of the
Father. And Christ being exalted at the Father's right hand, is no
proof that he is remote, separate, or absent from his people and
members, any more than that the Father's right hand of power
is absent and remote from them. Though we see what gross
apprehensions sorae men have of God and Christ, who thus
would exclude, limit, or circumscribe them, yea, God and his
right hand of power, only to a place distant from his people and
children. This not only strengthens gross apprehensions in
the ignorant, to keep them in ignorance, dark thoughts, and
carnal imaginations concerning God and his right hand, as if
he were a body or person like themselves ; but also opposes
his infiniteness and omnipresence, and so Christ's divinity;
whereas the heaven of heavens cannot contain him. We may
in a sense be said to be absent from the Lord, while at home,
or strangers, in the body, in comparison of that enjoyment of
him hereafter to be had. But this proves not hira nor his right
hand absent, (as cireumscribed, or only far distant,) frora us.
His right hand of powier is where he is ; and Christ is insepara
bly with and in the Father, glorified with the Father's ownself,
even with the same glory which he had with him before the
world began ; which glory is divine, invisible, and incompre
hensible. And therefore human or earthly nature is not capa-

342
ble of that divine glory and power, wherewith the Son of God
was anointed, dignified, and exalted at God's right hand. And
David said, « 0 thou thatsavest by thy right hand them whieh
put their trust in thee," and " thy right hand hath holden me
up." Psa. xvii. 7, and xviii. 36, and xx.^, and Ix. 5, and Ixiii. 8,
and Ixxiii. 23. So that neither the infinite God, nor his Son,
nor his right hand of strength can be circumscribed, or limited
into a separation or remoteness from the children of light, who
are saved by the right hand of God, whose hand and power are
spiritual. And if Saul was struck down and blinded by the
light that shone from heaven, above the brightness, of the sun,
(which he calls the heavenly vision in Acts xxvi. 13, 19,) in
which Jesus spake to him, whose voice the men vvith Saul heard
not ; (ch. xxii. 9,) how rauch further doth Jesus hiraself in the
Father's divine glory transcend this vision, though glorious ?
And huw far is his own being, his spiritual and glorious body,
beyond the reach of these men's carnal thoughts and mean con
ceptions, as this man represents Christ, at God's right hand in
glory, as consisting of flesh and bone, human nature, outward
existence, &c. And so to have appeared to Paul at the time
of his conversion, (p. 46.) and which John saw in that vision.
Rev. i. 13, 14, 15. p. 56. Whereas Paul and John give no such
account of Christ's appearance to them, as that it was in a hu
man body of flesh and bone ; much less, that be consisted mere
ly of flesh and bone. But the cause of the martyr Stephen's
seeing Jesus standing on the right hand of God was, his being
full of the Holy Ghost. Acts vii. 55, 66. And it is in the same
Holy Ghost, that the truly sanctified and spiritually minded
come to see the glory of God, and Jesus, or the Son of man, at
his right hand. XIV. OF PERFECTION.
H. G. " We do not believe it is possible to attain to such a
degree of perfection, as to be as pure from sin as Jesus Christ ,
was. p. 62. I know not what such should call on the name of
the Lord for," &c. p. 63.
[Contradiction.] " We can experience the power of Christ's
spirit risen in us for our sanctification and renovation, p. 54. He
doth adopt, regenerate, make others children of God, by the
effectual workings of his blessed Spirit in their hearts, by which
they are interested into all the privileges, promises, and bless
ings ofthe covenant of grace." p. 91, 92.
Animadversion. We believe that the spirit and powerof Christ
working in our hearts, is able to sanctify throughout, and his
blood to cleanse from all sin, and that in Christ, who is the
covenant of grace, all the promises of God are yea and amen.

343
And that covenant is not only a covenant of forgiveriess, but
therein sin is taken away, as God haih promised, Jer. xxxi.
" ( will cleanse them from all their iniquity,'' Jer. xxxiii. 8. —
Ezek. xxxvi. 25. — "All things are possible with God ;" and
" we can do all things through Christ that strengthens us,"
(Phil. iv. 13.) who commanded, " Be ye perfect as your Hea
venly Father is perfect." And it is possible through his power
and aid to keep his commands ; otherwise for what end are
they given out to his church and people, and for wbat end
should they pray to take away all iniquity? We believe he
does not impose impossibilities, but to such as dwell in the love
of God, his commands are not grievous but joyous.
XV. THE LIGHT WITHIN ABOVE AN HISTORICAL KNOWLEDGE.
To undervalue the light within, which all men have, H. G.
affirms, " that none can raake appear that ever any heathen,
Ethiopian, Moor, or infidel, in any remote parts, that never
heard the scripture, &c. did attain, merely by that light within,
to the knowledge of one Jesus of Nazareth that was crucified
without the gates of Jerusalem, or tbat merely by the help and
guidance of that light within, came to find out so much as the
name or historical knowledge of a crucified Jesus." p. 70.
Answer. 1. As an historical knowledge and profession concern
ing Christ, and his siifferings in the flesh, cannot save you, so
it is very uncharitable in you Baptists to condemn all nations
that have it not, merely for want of the history, or that histori
cal knowledge. 2. Though you have a historical faith and pro-
fessicm of Jesus, as he came and suffered in the flesh, I deny
that this faith will either save you, (for they have as much faith
at Rome,) or that you have from thence any real knowledge of
Christ, either as in the flesh or in the spirit, either as crucified,
as put to death, or as living and reigning. It is still your mis
take to count your dark opinions and literal notions, the light of
the Son of God. Nay, if you have no further faith and know
ledge of him. than what is merely historical and literal — if you
have not a spiritual and Divine knowledge of Christ, as in
wardly revealed, you will die in your siiis, and perish for lack
of knowledge. And many of those called heathens, who fol
low the help and guidance of the light of Christ within, shall
come from the east and from the west, and from the north and
frorn the south, and shall sit down with Abraham, Isaac, and
Jacob, in the kingdom, as children of faith and heirs of pro
mise, who have believed God, and obeyed his light in them,
when you and such like literal professors shall be utterly re
jected, unless you return to Christ's light within, and believe
and wait in it to know Christ's inward and spiritual appearance

844
and revelation. 3. In the gospel preached to Abraham, (in
whose seed all nations should be blessed,) it was foreseen that
God would justify the heathen through faith. And accordingly,
Christ was absolutely promised and given <'for a light to the
Gentiles, to be God's salvation tothe ends of the earth, that he
might say tothe prisoners, go forth, and to them that are in dark
ness, show yourselves." Isa. xiii. and ch. Ixix. Now observe,
that the promise of Christ, both for a light to the Gentiles, and
salvation to the ends of the earth, and himself to speak to the
prisoners to go forth, &e. is absolute, and not restrained or
limited to the spreading of scripture ; nor to any such condi
tion, as to be a light and salvation only to such as have
the scriptures or an historical knowledge and profession of
Jesus Clirist. But he is given both for a light to the heathen,
aud salvation to the ends of the earth, and so, to call forth the
prisoners where the scriptures are not ; he being in himself
absolute and perfect, and so able to be whatever he is promised
of God. And this salvation is absolutely placed upon the Son
of God, who is given both for a light, a leader, God's covenant,
and salvation ; and therefore he is to be followed, obeyed, and
depended on for life and salvation. 4. Moreover, it is possible
to have both the sufferings and glory of Christ revealed by his
light and spirit without the scriptures, seeing the spirit of
Christ showed and testified beforehand, to the prophets, of his
sufferings, and of the glory that should follow. 1 Pet. i. 11.
To be sure, they who wrote of these things beforehand had
them first discovered or opened to them by the spirit. 5. And
when Nebuchadnezer said, " Lo, I see four men loose walk
ing in the midst of the fire, and they have no hurt, and the
form of the fourth is like the Son of God," (Dan. iii. 26.) how
came this heathen to have any such impression or similitude of
the Son of God in his raind, as thus to speak of the Son of God,
or of the fourth, as represented to him like the Son of God i
And pray what scripture could he have for this ? Or for Nebu
chadnezer and Darius to speak so truly and admirably as they
did uf the kingdom and dominion of the most High God. Dan. iv.
3. and chap. vi. 26. Let the narrow-spirited literalists, and
partial predestinators, who would place all true knowledge
upon the letter, and confine it within the compass of a few pro
fessors of scripture, consider these things. 6. But seeing that
Christ died for all raen, tasted death for every man, and gave
himself a ransom for all ; God doth, therefore, no doubt, afford
a way for the universal conveyance of the virtue and blessed
effects inwardly of his death and blood to mankind, and that is
his Divine light, though many have not the outward description
thereof.

345
XVI. HIS UNLEARNED QUESTION.
As to H. G.'s question, (p. 70.) viz. " What things and
other signs were tiiose which Jesus did that are not written ?
Joiin XX. 30, and Jolin xxi. 25." To this I say, it is an easy
matter for intruders to ask unlearned and unnecessary ques
tions, whereot this is one. Of those many othi r signs and
things that Jesus did, it is said, " If they sItouKi be written
every one, I suppose that even the world itsel! could not eon-
tain the books," (John xx 25,) how then should this qneiiest
be capable of containing them ? I suppose he dues nol think
himself able to contain more than the world itself. If he
saith, it is an hyperbolical expression, then is lijs question
hyperbolical. And if we cannot give hira an account of all
those signs and things in particular, while we are riot solicitous
to know them, nor do we think it needful, is that any valid
plea or proof against the sufiiciency of the light within, or
spirit's teaching ? Would sueh an argument against the scrip
tures being the rule please him, because they contain not all
that was done i God gives us to know what is sufficient and
necessary for life and salvation, by his liglit within. But if the
word contain, (x«f«5-«« of Xagca,) be taken for, to understand,
as Mat. xix. 11 — to comprehend, John xxi. 25, then in that
sense there is far more written in the scriptures already, than
our opposer or his brethren can either comprehend or under
stand, (and therefore it is a busy intrusion and cavil in them
to query for more,) while they oppose the true light with
in, and will not believe in it, nor depend upon the immediate
teachings of the Spirit of truth, from whence the holy scrip
tures proceeded. But dark they are, and more grossly dark
and confused they are like to be, who persist in that gainsaying
spirit of prejudice and enmity against the light of truth, which I
desire the Lord to give them a sight and sense of to repentance,
rather than they should perish in their perverse gainsayings.

2X

THE ANGRY ANABAPTIST
PROVED

IN ANSWER
TO HENEY GRIGG'S PAMPHLET, STYLED THE BAPTIST NOT
BABYLONISH.
Wherein, whilst he endeavours to reconcile his contradictions, (in his book enti
tled Light from the Sun, &c.) charged upon him in a paper, entitled
TB£ BABTLONIsa BAPTIST,
He runs into more contradictions, absurdities, and false accusations
against the people of God, called Quakers, and their principlesi
£x oretuo te judicabo.

H. Grigg pretends he has set down my animadversions upon
his contradictions, in order exactly, "after my own fashion."
(p. 1.) This is not true, he has left out the latter partof five
of them whieh, it appears, pinched him. I shall therefore re
present to the reader his contradictions, with my animadver
sions, and the stress of his exceptions, whereby he would en
deavour tu make people believe he hath not contradicted himself,
but that we must refer to the impartial readers to judge of in
the light of truth.
1. Of the light of the eternal Word in man, and the Anabaptist
confounded about it.
H. G. saith, " I utterly deny that this light which all men
have from the glorious Creator, is a saving light," p. 8, of
his book called, " Light from tbe Sun of Righteousness."
In contradiction be saith, " I really believe that the Lord
Jesus Christ, as the eternal Word, hath given light to, or en
lighteneth, all men and women that come into the world." p. 8.
G. W.'s aniraadversion. The light or life of the eternal
Word, which is the light of men, (John i. 4.) is spiritual and
divine, as is that Word, and therefore saving to all that truly
obey it.
H. G. replies, "It seeras to me as if this man had lost his
common reason — because I deny that the light which is in all

34t
men is a saving light, and yet say, I really believe all have a
light in thera from Christ, considered as Creator — this cannot
be a contradiction, unless he can prove there is no light pro
ceeding from tbe eternal Word, as Creator, but what is saving."
p. 2.
G. W. answers. Whilst he would insinuate that the light in
every man is created, or a creature, he merely begs tbe ques
tion, and still remains in his self-contradiction; for he dare not
say, that as the eternal Word Jesus Christ is a creature. Nei
ther is his light that proceedeth frora him, as that Word, created,
any more than that life which was in him, which life was the
light of men. Will they say this is either created or natural ?
As the eternal Word is divine, so is the light or immediate
shining thereof in man's conscience.
H. G. " What though it be granted, that the light with which
all men that come into the world are lighted, flows frora the
eternal Word, and so is spiritual ; raust it needs therefore be a
saving light? Was not the law given forth on Mount Sinai, a
light of, or corae from the eternal Word, and doth not Paul say,
that the law is spiritual, (Rom. vii. 14,) and yet a ministration of
death, (2 Cor. iii. 7.) and that killed, and in other places that
there was no justification by it?"
G. W.'s answer. 1. If it be a spiritual light in raan, proceed
ing and flowing from the eternal Word, it must therefore be the
eternal Word that immediately shines in man's heart, (which is
not created nor natural,) for all bave not the law in the letter,
or as outwardly written. And if this immediate light be not of
a saving property, what light is? And for what end is it given
universally to mankind ? That they may be saved .' — or only to
conderan thera ?
2. Christ's enlightening all raen, as the eternal Word, and
that with a spiritual light flowing from himself, (as the eternal
Word enlightening,)^ is not with the letter, which killeth and
cannnt give life, but with an immediate illumination or influence
of light from himself, which can both kill and raake alive. It
has both the law, nr sentence of death, in it tn the transgressor,
and quickening virtue and gospel in it tn make alive to God, and
minister life and justification from God to them that truly obey it.
3. This immediate light or shining from Jesus Christ, as the
eternal Word, is neither the letter ofthe law, nor created, nor
yet natural, as Anabaptists use to say ; but as the eternal Word
enlightening raan. And the life which was in him being the
light of men, is therefore a light and law whieh ean give life,
(which the law, as in the letter, could not,) it being the life it
self that was in the eternal Word.
H. G. " The great darkness of these men who cry up light
and power within ; this wile of satan, and cheat of anti-christ."
p. 31.

348
H. G.'s Contradiction. " The Lord Jesus Christ, as the eter
nal Word, enlighteneth all men. This light is the substance of
the law, the candle of the Lord, it doth convince of sin. ' p. 8.
" if heathens follow it they would shine in just living ; the work
of faith with power; I do maintain that faith is required and
must be wrought with power in the heart." p. 16, 16.
G. W.'s Animadversion. What horrible blasphemy is it, then,
to term our crying up the light and powerof Christ within, the
wile of satan, and cheat of antichrist, and how plainly hereby
confuted! We bave cause to look upon those heathens that fol
low the light or gift of God within, to be more godly and belter
christians than many of tiiest Baptists.
H. G.'s Reply. " Your lies and ignorance — I say, the dark
ness of these men who cry up light and power within, is great ;
and I did say in p. 31, I should make appear tliis wile of Satan,
and cheat of anti-christ, that is to say, the evil doctrine, and
princijiles of yours. — And do I contradict tiiis in affirming there
is a light in all men, called the candle of the Lord, and in own
ing the inward work of faith with poweruponthe heart?" &c. p. 4.
G. W.'s Answer. Hath he not before evidently made their
crying up light and power within, the character of the great
darkness, and this the wile of satan, and cheat of antichrist?
You that understand grammar and common sense, mark the
tenour of his words, and how he shuffles to cover this blasphe
my and ccmtradiction, in his confessing that the Lord Jesus, as
the eternal Word, enlighteneth all men. And this is our prin
ciple, though now he places the great darkness, wile of satan,
and cheat of anti-christ upon our doetrine and principles, (with
out exception,) concerning the light within ; and thus still en
snares himself in his confusion ; as also one while affirming that
this light in man is the substance of tbe law or first covenant,
another while, that it is the forraed spirit in raan, (Zach. xii. 1.)
which is called the candle ofthe Lord, as in the 9th page of his
first book.
Where note that by seeking to obscure his gross contradiction
before, he is run into another, viz. one while calling the light,
(ofthe eternal Word,) in ever_> man, "The substance tif the
law ofthe first covenant," yea, miw the " minisiratinn of death
or letter that killeth," frora 2 Cor. iii 6. 7, cited by him ; ano
tiier while he calls this light in every man, " a'sjpirit that God
hath given or formed in man." You who can distinguish be
tween the law, (or letter of it,) written in tables of stone, and the
spirit of man — judge if this Anabaptist be not plainly contradic
tory to himself ; for is the spirit of man, and the law written,
both (me and the same thing? And while the spirit of man is
confessed to be the candle ofthe Lord, it is lighted by his Di
vine word or fire : ", the Lord hath lighted my candle."

349
2. The sufficiency ofthe light within, to reveal God, Christ, <^c.
Henpy Grigg again shuffles and begs the question thus, viz.
" Do not you say, that this light which is in every man that
cometh into the world, is God, is Christ, is the holy Spirit or
blessed Comforter, and a saving light, and that it will convince
a man of every sin and transgression, and lead into all truth," &c.
Answer. He here questions the things which in bis 18th page
he alfirms the Quakers speak of the light within, viz. that it is
the divine essence, the Lord Jesus Christ, tbe holy Spirit, &c.
But I ask him, where, or in what book and page, do the Qua
kers speak all this of that measure or gift of light that is in
every raan ? He deals disingenuously in not citing our own
hooks, and the pages, for these words, that we raight consider
further thereof, seeing the stress of his charge lies so rauch on
them. Though we assert it to be a divine light of God, and
Christ, and holy Spirit, which are one, and omnipresent, filling
heaven and earth, over all, and through all, God unlimited in
his presence, which to man is an enlightening presence. Yet
God and Christ are not revealed in all, for " he was in the
world, and the world was made by him, and the world knew
him not," yet his divine light, or immediate shining in man,
is manifest by raeasure or degrees, as raan is capable of receiving
it; the least degree whereof is saving to them that obey it, and
tends to direct and draw man towards God, who is the absolute
and alone Saviour, and he and his light in men are inseparable ;
whose salvation is manifest by degrees, as his light or grace in
man's heart is, which hath taught us to wait and to look for that
blessed hope, and the glorious appearing of the great God and
our Saviour Jesus Christ.
The measure or manifestation of this light and grace, which
immediately directs and leads to this appearance of the great
God and our Saviour, must needs therefore be saving. And
because God, or his Son, in his infinite fulness and knowledge,
as in himself, cannot be contained in raan, in that the heaven
of heavens cannot contain God ; it follows not therefore, that
the raeasure and raanifestation of his light in raan is not con
vincing, sanctifying, or saving, whilst it is confessed to be a
light or iUuraination of Jesus Christ, as the eternal Word, en
lightening all raen and women.
If the infinite fulness, or giver of this light, cannot be con
tained in man, yet God hath promised to tabernacle with men,
and to dwell in them, and it follows not, that a little degree of
the light, virtue, and knowledge thereof, is not saving or sanc
tifying. A small stream can wash, and a little fire kindle and
increase to more, and a little convenient food nourish and satisfy,
and a little water quench one's thirst, or a small seed grow and

3aU
bring forth great increase ; and so a little light from Christ can
increase and shine more and more till it discover the glory of
God in the face of Jesus Christ the anointed. Thes^things
are truly known in the mystery through true obedience to so
much light or illumination as God hath given man. For he, (the
glorious Creator,) bath given a light to all men sufficient to
save, or else they could not be left without excuse ; but it would
reflect upon him for condemning them for sin, if he did not
afford them a light sufficient to guide out of sin unto salvation.
But frora our asserting the light of Christ that is in every man,
to be convincing, sanctifying, and saving, H. G. concludes as
follows, p. 6.
3. The effect of Christ's sufferings only known in his light within.
H. G. " In this appears your great darkness, and herein yon
are beguiled and cheated by the devil, to the invalidating of the
meritorious death and sufferings of our Lord, as if there were
no need of his blood to be poured forth, nor of his interces
sion." p. 6.
Answer. Can either Christ's light within, or our following
it, invalidate or make void his sufferings without ? or deprive
us of the end thereof, or of the virtue of his blood, when they
that crucified, (murdered,) Christ were turned from his light
within ? Or can any receive the benefit of Christ's sufferings
and blood without, (or out of,) his light within ? Or are the
sufferings and death of Christ absolutely meritorious for man's
justification, without any dependance upon his light within I
If so, how can any be deprived of justification for whom Christ
died, which was for all men ? But what proof hath he from
scripture, that the shedding Christ's blood was the meritorious
cause of justification, seeing it was shed by wicked hands!
And surely, had the Jews and Gentiles obeyed and walked in
that holy and just light that was in them, they had not cruci
fied nor murdered the Just One, the Son of God, whose giving
np to the death of the cross, (though of necessity,) was occa
sioned because of sin and death that had corae over all, which
man must only be convinced and truly sensible of by the light
of Christ within. And it is such only as walk in his light, who
come to know the blood of Christ to cleanse them from all sin.
And there is a certain congruity and oneness in being sancti
fied, redeemed, and saved by his life, light, blood, power, arm,
ingrafted word, spirit, fire, water, or by grace, These do not
oppose Christ as Saviour, he being in all the great workman
of God, through whom God hath saved us by the washing of
regeneration and renewing of the Holy Ghost. Titus iii. 4, 5.
These being one in substance with him, and of himself, as the

351
spirit, the water, and the blood agree in one. And as his offer-.
ing up himself, being a propitiation for the sins nf the whole
world, pouring out his soul to death, and making intercession
for transgressors, was by tbe eternal Spirit, so the blessed
effects thereof are spiritually and inwardly received by them
thE^t obey and walk in the light of his Spirit, wherein his life
anu virtue, the blood of the covenant, is received unto cleansing,
sanctification, and reconciliation with God. The great suffer
ings, burthens, and afflictions of Christ, were occasioned by
man's sin, disobedience, and turning from his life and light
within, and this brought darkness and death over mankind,
and therefore Christ deeply travailed in the spirit of prayer
and intercession, through all his sufferings, tn bring forth his
own life and light, for man's deliverance out of death and dark
ness, that he might see his seed, and the travail of his soul,
and be satisfied. And this is the seed that shall serve him
throughout all ages, which shall be counted unto the Lord for a
generation. And this serves hira in his light, and worships
hira in spirit ; therefore they that oppose this light of Christ to
the end of Christ's coming, death, sufferings, blood, or inter
cession, as if his light in man did invalidate these ; are dark
ened and cheated by the devil, and not those who obey Christ's
light within for life and salvation in him.
4. The saving work of the Spirit.
H^nry Grigg observes, from John xvi. 7, " that the Spirit
or blessed Comforter cannot be the Saviour." p. 46.
H. G.'s contradiction. "Till the coming of his spirit and
grace with power in my heart for the binding of the strong
man, satan, and killing my corruptions, my soul was not brought
out of the horrible pit," (p. 16.) « having wrought this glorious
• work of regeneration." p. 17.
G. W.'s animadversion. Then it is the spirit and power of
Christ that effects salvation, through the work of regeneration,
(Tit. iii. 6.) which is not merely by Christ's outward suffer
ings. Though we cannot believe that satan is bound in this
man, while he is at satan's work, blaspheming Christ's light
within, and belying us.
H. G. replies, " What sober christian can find any con-
tradiction here against H. G. ? Is not G. W. the liar and false
accuser ? I say the Spirit or blessed Comforter cannot be the
Saviour or Mediator." p. 6.
G. W.'s answer. The contradiction is very obvious, to say
the Spirit cannot be the Shviour, when it can save the soul out
of the horrible pit. Can it save and not be a Saviour? Or can
it bind the strong man, or kill man's corruptions, and yet not

3.52
save him ? And if the Father, the Word, and the holy Spirit be
"God, cannot God be the Saviour? When Christ's being the
author of faith, giving power to others to become the sons of
God, are proof of his being God. (Light from the Sun, p. 91.)
And Christ said, " the Son can do nothing of hiraself, " &c. " The
Father that dwelleth in me he doth the works." John v. 19^30, •
and viii. 28. and xiv. 10. And the holy Spirit, where re
ceived, also raaketh intercession according to the will of God,
arid by this spirit Christ prayed to the Father. But to say, the
Spirit or blessed Comforter cannot be the Saviour, is also to
deny Christ in his spiritual appearance, to be a Saviour, and
so to confine the saving work to him only as man, or in the flesh
without, or separate from us ; whereas he said, " I will not leave
you comfortless, 1 will come unto you," (John xiv. 18.) whieh
plainly denotes him to be the Coraforter in that spiritual appear
ance, wherein he that was with them promised to be in them.
And as revealed in them, his appearance was another or diverse
from his outward appearance in the flesh. Whereas H. G.
saith, " Are there not three that bear record in heaven ?'' I say
yes, and these three are one. And is not Christ the Saviour
that Word, which is one of the three ? which are but one
Divine Being, thing, or substance, though revealed under
several considerations, and diversities of manifestations, and
degrees of discoveries, yet all one Divine life and being, as
God is the Word, the Life, the Light, and so is Christ. And
the holy Spirit is life to the righteous, and so is Christ the way,
the truth, and the life. " In him was life, and the life was the
light of men ;" the life affordeth light to all, and the light life to
all that obey it, and in it follow Christ. Such receive the light of
life, and corae to walk in the light of the living. As the light
of life is received unto justification and peace, the holy Spirit
is received, iu that glorious ministration, as Comforter, after a
state of desolation and sorrow, of whom Christ said, *' He shall *
receive of mine and shall show it unto you." John xvi. 13.
H. G. " Did the true Saviour die on the cross or not ?"
Answer. Yes, as concerning the flesh, but not as concerning
the spirit or most noble principle, by which he was empowered
to his work of salvation.
H. G. " I affirm once again, that neither the Comforter, viz.
the holy Spirit, nor the Deity ofour Lord Jesus, distinct from
his manhood or human nature, could be the Saviour and Media
tor which died on the cross," &e. p. 7.
Answer. This is a mere impertinent shuffle to prove the Holy
Spirit could not be the Saviour. He now tells us, that neither
the Holy Spirit, nor the Deity, distinct from his human nature,
as he calls it, could be the Saviour that died. Who of us ever
affirmed that his Deity or Holy Spirit died ? But seeing the

353
holy Spirit or Deity died not with the flesh of Christ that was
crucified, then the whole Saviour did not die, but what he calls
the human nature. But if we take his words according to his
doctrine before, (for proof that tbe holy Spirit or Comforter can
not save or be the Saviour,) only thus, viz, "Neither the Com
forter, the holy Spirit, nor the Deity ofour Lord Jesus, distinct
from his manhood, or human nature, could be the Saviour."
This were all oue as to tell us, that God cannot be the Saviour,
or that God cannot save ; if the holy Spirit or Deity be God.
He should rather have said, tbat the manhood could not save
without tbe holy Spirit, Divine power, or Deity, which alone
is sufficient, (and that cmly which is felt and experienced in
man,) to effect his salvation and deliverance from the power of
sin and satan. "Ye are my witnesses," saith the Lord, " and
my servants whom 1 have chosen, that ye may know and be
lieve rae and understand that 1 am he : before me there was no
God formed, neither shall there be atter me ; I, even I, am tbe
Lord, and beside me there is no Saviour." Isa. xliii. 10, 11.
" There i.s'no God else beside me, a just God and a Saviour."
chap. Ixv. 21. And "we both labour and suffer reproach, be
cause we trust in the living God, who is the Saviour of all men,
especially of those that believe." 1 Tim. iv. 10. And how is God
especially known tn be the Saviour, but in saving man from sin,
unrighteousness, and all guile ? " I will mention the loving kind
ness of the Lord, &c. For he said, surely they are niy people,
children that will not lie ; so he was their Saviour." Isa. Ixiii.
7, 8. Now consider whether it be not grossly ternmeous to
suppose the holy Spirit or Deity cannot save, or is so defi
cient, distinct, or in itself! Although " God was manifest in
flesh," " God was in Christ reconciling the world to himself;"
the Divinity and human (or earthly) nature were always dis
tinct. And is not God omnipotent ? " To the only wise God our
Saviour be glory and majesty, dominion and power, now and
ever. Amen."
d. How the Light in man is a gift, and H. G.'s distinction between
the meritorious and instrumental cause qf salvation, examined.
0
H. G. " Art thou not able to distinguish between the giver and
the gift, between the fountairi and the stream." p. 7.
Answer. Yes, I do distinguish between the giver and the gift,
between the fountain and the stream, between fhe fulness and
the receiving thereof, grace for grace. But While the distinc
tion between God and the gift of his spirit, or between Christ
and his light within, seems to be no more than between the
fountain and the stream, how grossly erroneous is it to con
clude that the Spirit cannot be the Saviour, or that the light of
2Y ,

354
Christ is not saving! For that is all one as to say, that either
the stream is not the same water with the fountain, or that the
stream cannot wash, because not the fountain or fulness. Who
in his right wits will believe this ?
H. G. " But again it appears thou distinguishest not between
the meritorious: cause of man's salvation, and the instrumental,
the killing of the sacrifice, and the sprinkling of the blood," &c.
p. 7. 8.
Answer, Where does the scripture make this distinction, or
say that the killing of the sacrifice, (which he must mean of
Christ,) is the meritorious cause of man's salvation? Such like
blind distinctions are fit tu darken knowledge, and blind peo
ple's niinds. And how gross and unchristian is it to place such
a merit, or worth, upon that murderous act of killing the sacri
fice, if he mean Christ, as his discourse implies? For though
Christ Jesus, by tbat inherent holiness and original righteous
ness, and grace of God in. him, offered and gave himself up to
suffer, and tasted death for every man; yet the crucifying and
killing him, according to the flesh, was an act of murderers
and persecutors,' who by wicked hands put hira to death. So
that the dignity and worth was in Christ, and on his part,
through all his sufferings, and not in the act of killing him by
wicked hands, nor on their parts. Howbeit, the sufferings and
death of Christ were of great value with the Father, and his
power did appear through all to the bruising of the serpent's
head. And if it be the work of the Spirit to sanctify and renew us,
is not this a saving work ? And doth not this bring us to receive
the atonement, and to enjoy peace. Those who follow and
obey this Spirit for a reconciliation, (through the death of
Christ,) are saved by his life. And so the work of Christ in
saving and redeeming man from iniquity, and in making atone
ment, peace, and union between God and man, however these
be directly pointed at and made way for by the suffering and
death of Christ, yet they are inwardly revealed, effected, and
fulfilled by the spirit or life of Christ, where the word of recon
ciliation is received in the heart. For Christ's appearance and
suffering in thie flesh, did really and directly point at those spi
ritual ends, (which are for^an's eternal advantage,) to be ful
filled by his appearance in spirit.
6. The Lord's supper in the type and in tlie anti-type, the shadow
and substance distinguished.
H. G. « The ordinance of the Lord's supper you call bread
and wine." p. 19.
[Contradiction.] "The sign, the shadow, (speaking of their
ordinances,) the substance being Christ." p. 63, 54.

355
G. W.'s Animadversion. Your pretended Lord's supper, then,
is no more than bread and wine, the sign, the shadow, and
therefore their continuation is of no necessity in the true church,
which hath received Christ the substance, [thus far be cites ray
words, and leaves out what follows,] the living bread, who spi
ritually communicates his flesh and blood, or fruit of the hea
venly vine, without your shadows. And this is our Lord's sup
per that we partake of; and our baptism is spiritual, 1 Cor.
xii. 13. Ephes. iv. 5 ; and as in 1 Pet. iii. 21, it is said, " to the
which also the «vTir«3-oii anti-type that now saveth us, even bap
tisra," agreeth.
His contradiction before is between his calling their bread and
wine the Lord's supper, now reraaining in full force, and yet
confessing them to be the sign, the shadow, and that the sub
stance is Christ. If what you call the Lord's supper be a sha
dow, as of Christ to come, it cannot be that Lord's supper which,
remains in full force, where he is come to sup together with
them who have received him in, as being tbe substance which
ends tbe shadows.
But H. G. attempts to reconcile his contradiction by speak
ing of " sitting down under Christ's shadow." p. 9. When it
is very obvious, that his sense of Christ's shadow here differs
much from his sense of their pretended supper ; that being a sha
dow of Christ the substance as to come. In the one case, sha
dow is metaphorical, in tbe other real. For were it good doc
trine to say, you raust sit down under Christ's shadow till he
come? Or that Christ is not come to his church, while she sits
down under his shadow ? Or that your bread and wine, " as a
sign and shadow of Christ the substance," is that very shadow
of his that the church is always to sit down under, while upon
earth. What he saith of sitting down under his shadow, is taken
out of Canticles ii. 3, " As the apple-tree among the trees of
the wood, so is my beloved among the sons ; I sat down under
his shadow with delight, and his fruit was sweet to my taste."
See how plain it is, that the simile here is taken from sitting
down under the shadow of an apple-tree, and eating of the ap
ples. Were it good sense to say, I must sit down under the
shadow of an apple-tree, and eat the fruit thereof, until the tree
come, when both tree and fruit are then jiresent? And so is
Christ with his church, wheri she sits down under his shadow,
and partakes of his living fruit, where there is then no necessi
ty of your outside shadows. And yet H. G., in contradiction to
his confessing their ordinance to be the shadow, is still iraposing
upon his opposer, " that the practice of it is to be kept up in the
same manner as Christ ,the night before he was betrayed, institu
ted." p. 9. But I ask, do you Baptists observe and keep a real
supper in the very same manner that Christ then did with his

366
disciples ? Be plain and ingenuous ; have you the passover at a
real supper? And have you the cup both before and after sup
per as Christ and his disciples had? Luke xxii. 16, 16, 17, is,
19, 20. And was all this either an institution of Christ, or of
necessity to continue in the church, when Christ saith of the
passover, " I will not any more eat thereof, until it be fulfilled
in the kingdom of God ?" verse 16.
The like he saith of the cup, " I will drink no more of the
fruit of the vine, until I drink it new with you in the kingdom
of God." Mat xxvi. 29. Mark xiv. 25. and Luke xxii. ig, is.
Doth not this show as much a discontinuance of the cup as of
the passover ? And there is no mention of Christ's taking wine,
or the cup, after his resurrection, either to continue, confirm,
or re-inforce it, as a commemoration of his death, when he sat
at meat with them, and took bread and blessed it, and break,
and gave them that their eyes were opened, and he was known
of them in breaking of bread, after he was risen. Luke xxiv.
30, 31. John xxi. 13. ,
Howbeit, H. G. is pleased to cite Acts ii. 42, and ehap. 20,
to prove, that the Lord's supper, and the practice of it, is to
be kept up in the same raanner as Christ did the night before
he was betrayed. I ask again, do you Anabaptists practice it
in the sarae manner ? And have we not the more reason to deny
your practice, if it be not in the same manner, as bore pre
tended ? In Aets ii. 42, it is said, " They continued steadfastly
in the apostle's doctrine and fellowship, and in breaking of
bread, and in prayers," wherein is no mention either of the
wine, the cup, the supper, or pa8.sover. Also it is then said
that all who believed were together, and had all things com
mon, and sold their possessions and goods, ver. 44, 45.^ Now,
if what they did must be binding on posterity, because prac
tised, why do not the Baptists imitate those believers in selling
their possessions, &c. ? But were it not a very preposterous
way uf arguing, tn conclude a continuance of coriimands and
duties from practices ! And in Acts xx. 7, it is said " Upon the
first day. of the week, the disciples came together to break
bread," and that Paul " had broken bread," ("ver. 11.) accord
ing to Christ's practice after he was risen. And in 1 Cor. 11,
Paul gives a recitation both of the bread and cup that Christ
gave in the figure to show the Lord's death till he came; as
also of the substance, to wit, the body and blood uf Christ, which
he was a partaker of in the mystery. But as the Corinthians
were too carnal, and envying, and strife, and divisions were
amongst them, and some liable to idolatry, (i Cor. iii. 1. 3.
chap. X. 14, and xi. 17, 18, 19,) the apostie said, " I could not
»p*ak unto you as unto spiritual, but as unto carnal."' So
then they had not the clear sight of Christ as the substance.

357
or mystery of his body and blood ; and the vei'y stress, drift,
and scope of tbe apostle's testimony, was to exalt the substance
and mystery, and to bring them into a spiritual raind and state.
Fur wlijch see also, 1 Cor. x. 14, 15, 16, 17. And in 2 Cor. xiii.
5, be saith, " Examine yourselves whether ye be in tbe faith,
prove yourselves; know you not your ownselves, how that
Jesus Christ is in you except ye be reprobates."
Now Jesus Christ is confessed to be the substance, when your
pretended Lord's supper is but the sign, the shadow, or the
figure ; if his saying, " this is my body" be but a figurative
speech, according to the martyrs, p. 9. And I require this
man to prove that gospel-ordinances are a shadow, as he hath
confessed their supper to be.
H. G. " 1 would know of this man, where he reads of any
thing called the Lord's supper, but this which we contend for."
page 10.
Answer. You are contending but for the shadow, but there is
the Lord's supper in the mystery ; for saith " the faithful and
true witness, the beginning of the creation of God," " Behold
I stand at the door and knock, if any man hear my voice and
open the door, I will come in to him, and will sup with him and
he with me." Rev. iii. 20. Is not this the Lord's supper that is
above the shadow? And Christ said, "I appoint unto you a
kingdom, as my Father hath appointed unto me, that ye may
eat and drink at my table in my kingdom." Luke xxii. 29, 30.
" Verily I say unto you, I will drink no more of the fruit of the
vine, until that day that I drink it new with you in my Father's
kingdom." Is not this the Lord's supper in the mystery or
anti-type? And "1 am the bread of life," " I am the living
bread which came down from heaven : if any man eat of this
bread he shall live for ever ; and the bread that I give is my
flesh, that I give for the life of the world. He that eateth my
flesh, and drinketh my blood, dwelleth in me, and I in him.''
John vi. Is not this living bread from heaven confessed to be
the substance, and the outward bread the shadow?
H. G. " I do affirm that this is spiritual," (to wit, the Lord's
supper.) p. 10.
Answer. The Lord's supper, in the mystery, is spiritual, but
not your bread and wine, unless they be transubstantiated,
which we utterly deny.
H. G."The ordinance of water-baptism was given forth by
Christ after his resurrection. Mat. xxviii. 20."
Answer. There is no mention of water, but of baptizing them
sit T» otoft* into ihe name of the Father, Son, and holy Spirit;
and this baptism was saving, but so is not your dipping.
H. G. " And this of the Lord's supper Paul received of Christ
sometime after his ascension. 1 Cor. it. 23."

358
Answer. 1. Paul received of Clirist the Lord's supper in the
- mystery, not in the shadow, (1 Cor. x. 15, 16, 17.) yet he de
livered to them the relation how the Lord Jesus took bread and
the cup the same night in which he was betrayed, (ver. 23, 24.)
which he applied to a spiritual end. (ver. 28, explained before,
chap. XX. 16.) And he delivered the gospel, as well touching
Christ's resurrection as his death, (1 Cor. xvi. 3.) and for their
being baptized into his death, and raised in the likeness of his
resurrection, which was more than a remembrance of his death,
in (or by) tbe shadow, which could not be positively enjoined
by " as oft as ye do this."
2. That which the apostle received of the Lord was the gos
pel, and a gospel discovery of the substance, which was beyond
and above the shadow. And his recitation of the shadow, was
directly to point at tbe substance, viz. " that bread and that cup"
which was the body and blood of Christ, and the spiritual com
munication thereof. He was a minister of the gospel, the dis
pensation whereof was not a dispensation of shadow, but of
substance. H. G. " The end of this ordinance doth remain, notwithstand
ing the pourings forth of the spirit, and therefore the ordinance
must needs remain, which is to confirm our faith in the true Sa
viour, and to keep up our love to hira." p. 21.
G. W. What kind of faith and love are these which are eon-
firmed by bread and wine, and what idolatry and diversion from
the spirit doth their doctrine tend to herein ! Surely the holy
Spirit can best supply the said end. Gal. v. 22.
H. G.'s reply. " This ordinance tends to increase our love to
him, and our faith in him ; therefore the end remains, unless
you can prove Christ is come the second time without sin unto
salvation. Do you suppose there is no need of this ordinance,
because the spirit can best supply the said end ?" p. 11.
Answer. 1. There is no need of the shadow where the sub
stance is enjoyed ; and whilst thou hast confessed your supper,
as it is called, to be the shadow, (the substance being Christ,)
thou dost but contradictorily beg the question, by calling it a
" gospel ordinance, the Lord's supper in full force, the ordi
nance," &c.
2. Thou dost but imagine a confirraation and increase of
faith and love to Christ by your bread and wine, which they
cannot produce. True love and faith are fruits of the spirit,
which can best and only supply this end, which idolatrously
thou proposes to reap from thy pretended supper. There can
be no necessity of this thy shadow for any such end to the soul.
Can there be any need of that which cannot supply the soul,
when that which best can do it is manifest ? Is there necessity
where there is plenty, or a full supply ?

859
3. Whether those believers, in the apostles' days, who hoped
and looked for Christ's appearing the second time without sin
unto salvation, (Heb. ix. 28.) did not accordingly come to ex
perience his appearance unto their salvation ?
H. G. "Darestthou say the spirit can best supply those ends
without making use of the means God in his Word doth direct
to? The usefulness and sufficiency of the spirit in fulfilling|its
work doth not disannul Christ's precepts." p. 12.
Answer. 1. Tell us where the Word of God hath dictated that
your shadowy supper of bread and wine is the raeans to confirm
true faith in Christ, or increase your love to hira, or else con
fess thy error; forthemeans thou talkest of must have reference
to what we were upon before, about your pretended supper, or
else thou art insignificant and impertinent in thy discourse.
2. If the spirit be sufficient to fulfil its work and office, which
is to bring forth its own fruit, what necessity is there of .your
shadow, which cannot do it, nor so far help man as in the least
to supply those ends the Spirit is given for, rauch less help the
Spirit therein, which is all-sufficient of itself?
7. The Anabaptist's imposition about their shadowy baptism.
Again, H. G. is very fierce and rash for their water-baptism,
or plunging people in water, where he saith, "whosoever brings
any other gospel let him be accursed." p. 24.
G. W. Hereby he hath cursed all the people of God, and sin
cere minded, both Protestants and all others in the world, who
oppose or do not use the Baptists' practice of dipping people in
water. He is very uncharitable ; the Lord forgive hira. For our
parts, we canriot believe their baptism to be either the baptism
of Christ, or gospel, or of necessity and available to salvation.
H. G.'s reply. " Thou hast in this raanifested thy iraperfection
and false anti-christian spirit. Hast thou no raore care nor con
science, that thou goest about thus to belie the innocent ? Have
I affirraed that baptisra, or plunging men and women, is gospel ?
Have I said, it is necessary to salvation ?" p. 13.
Answer. It is both dishonest and false in thee to accuse me of
an anti-christian spirit, and belieing the innocent, for stating
thy own words, and the consequence of them, from the very
tenour of thy discourse. Hast thou not accounted your water-
baptism, or dipping, gospel, or at least part of Christ's last will
and testament, and them accursed that bring any other gospel ?
See thy other book, page 24, 25, 26. And have not thy brethren
declared itfor the remission of sins, and the only way of gathering
churches, first to teach, and then to baptize or dip them ? See
their confession of faith. Article 2, presented to the king, and
subscribed by above forty of them.

360
And have not some of thy brethren, formerly, frightened ma
ny simple people into the water to be dipped, by such language
as, " dip or daran ?" And what hast thou said less, if they be ac
cursed that own it not. Some of thy brethren have positively
affirmed it necessary to salvation, on that scripture : " excepta
man be born again of water and the spirit, he cannot enter into
the kingdom of God," falsely deeming that outward water is
there spoken of.
H. G. " All that are accursed, are only those who bring ano
ther gospel besides that which was given forth by Christ, as he
is King and Mediator of the new covenant." p. 14.
Answer., And your dipping thou reckons * to be given forth
by Christ, thy pretended proof being Mat. xxviii. 20. as before
mentioned, wherefore thy case is against all that own it not, or
refuse to be dipped. For our parts we will not be dipped by you.
H. G. "I doubt not but all sincere minded Protestants are of
my persuasion touching this matter, though we may differ about
the form and subjects of water-baptism." p. 14.
Answer. Here thou insinuates and flatters the protestants,
like a temporizer arid decliner of your former testimony, and
contrary to thy brethren's said Confession of Faith, Article 2,
which is wholly against that scriptureless thing of sprinkling
infants, as their phrase is ; and have not divers of thy brethren
deemed it anti-christian ?
H. G. "It is false, and a slander, to say that we make it
essential and of absidute necessity to salvation, though we be
lieve it essential to church comraunion." p. 14, 16.
Answer, Is it not essential and necessary to salvation, if part
of Christ's last will and testament, (as thou sayst before,) and
such to be accursed that oppose it ? Or is it not essential if it be
the same baptism of Christ, mentioned Mat. xxviii. and Mark 16,
which is annexed to believing in order to salvation ? But if not
necessary to salvation, then not the baptism into the one body, or
church communion ; and then it is not that one baptism, or anti
type, whieh doth save, viz. the baptism into the name of the Fa
ther, Son, and holy Spirit, for without that name, or power,
men cannot be saved.
* Note. In the original edition of this work, from which the present is taken,
no uniform rule was observed with regard to the termination of verbs of the se
cond person singular, — soinetimes the solemn, sometimes the familiar style being
used. But as the latter, by contracting the terminations, brings the ideas in a sen
tence closer together, and at the same time gives facility to reading, it appears
better adapted to a controversial work. It has accordingly been mostly adopted
in the present ed tion. See Brown's " Institutes of English Grammar," p. 30, &c.
which the distinction is recognized as agreeable to good usage, and the
" canons of criticism."

361
8. Their definition of the true Saviour and his being.
Henry Grigg denies the true Saviour to be the light and
power. " 1 affirm," saith he, " that Jesus Christ is a manwm-
sisting of flesh and bones," Cp. 30, 31.) " huraan, finite, whtist,
subject to passion as we are," (p. 94. 33.) " tiie true Christ con
sisting of a body of flesh and bone." p. 31, 34.
Contradiction. " John declared plainly that Christ was before
him, being from everlasting, before Abraham, the S(m of God
by eternal generation, truly God, David's Lord. p. 36. The
Lord Jesus, the eternal Word, p 8. The Emanuel, p. 32.
Christ the Son of the living God." p. 33
Animadversion. Therefore it is hoth unscriptural and absurd
to assert, that Jesus Christ consisteth of a human body of fiesh
and bone, or is finite, seeing he was before all things, and by
him all things consist, (Col. i. 17.) and it is inconsistent both
with the eternal glory of the Son of God, which he had with
the Father before the world began, wherein he is glorified, and
his body " glorious and spiritual." They should have said, that
he took upon hihi that body prepared for him, and not that he,
(Jesus Christ,) consisteth or is made up of flesh and bones.
But at length they are made to grant to the Deity of Christ
more than formerly, though to their own confutation, as before.
And I further add, is there not a plain contradiction between
Jesus Christ's " consisting of flesii and bone, human nature,"
and that the Lord Jesus Christ " is the eternal Word, from
everlasting," &c. Besides, after his resurrection he said,
" a spirit hath not flesh and bimes as ye see rae have." Luke
xxiv. 39. Now, for Jesus Christ to have flesh and bone, and
for him to consist of flesh and bone, (in bis sense,) are two dif
ferent things. For to have flesh and bones, implies a distinc
tion between bim, the Son of God, (as to his being,) and the
flesh and bones which he had. But to consist of flesh and
bones, implies he could not have a being without them, but that
he is made up merely of human flesh and bones.
H. G. " Doth he not evidently declare to the world, that it
is a contradiction, and absurd, to assert that Jesus Christ is
God and man, subsisting in two real distinct natures — because I
said, he is man, and that the divinity, distinct and apart from
the humanity, is not the Christ, and yet also said he is God,
everlasting, and the Son of God by eternal generation." p. 16.
Reply, i. It is remai-kable how the man shuffles, evades, and
uses a subterfuge hcside my objection, whieh was not at all
against Jesus Christ being God and raan, (take "man" as
Christ is the heavenly, spiritual, and glorified man — -being
ascended up where he was before,) but it was against his affirm
ing that Jesus Christ " consisteth of human flesh and bone,"
2Z

362
(I distinguishing between consisting and having,) seeing Christ
was from everlasting.
2. And now also to say, he " subsists in two natures^ divine
%i?:j human," contradicts his saying, he " consists of flesh and
bones, human nature." For these do not consist of two na
tures ; the human nature is not two natures, both human and
divine, as the human or earthly nature cannot be the heavenly
also. 3. If Christ consisteth, or is made up of huraan flesh and
bones, and he the Christ only as so considered, then how is he
the Son of God by eternal generation, even before, as well as
since, he took upon him that body which was prepared for him,
or partook of that which the children had, to wit, flesh and
blood i If the Son of God before, was he not theri Christ be
fore ? Or was he the Son of God when he was not Christ ?
9. The Hypostatical Union.
But H. G. instead of clearing himself in this matter, silily,
yet perversly, begs the question thus: " Doth he not deny his
human nature and glorious hypostatical union r" p. 21.
This being considered, together with his severe conclusion
against us, of "horrible heresies, delusions, and vile impos
tures," as in p. 17, shows that he has a design to render us as
odious and as obnoxious as he can. For if he can influence the
powers with his own and his brethren's implacable enmity, and
inveterate spirit, and possess them with the idea that the Qua
kers are horrible heretics, and vile impostors, arid that they
deny the man Christ Jesus, and the hypostatical union ; we must
be no objects of mercy, nor fit to live among men, but subjects
of ruin and destruction. We cannot herein but take notice of
the persecuting spirit, and the implacable and deadly envy that
is in some of these Anabaptists, tending in the highest to per
secution. 4
But to the question, " Whether I do not deny his human na
ture, and glorious hypostatical union ?" I answ^er, 1. That if
hypostatical signify substantial, frora uii-o«7«o-i5 substance, I do
confess and own that the Father, the Word, and holy Spirit are
one substance, or that the oneness of substance is applicable to
all the three in Heaven ? for they are not three substances.
And that the Son of God is the brightness of his Father's glory,
and the express character of his uTes7««-««« substance, (Heb.
i. 3.) and that therefore the Father and the Son are one sub
stance. 2. But that either the Son of God doth consist, or is made up,
oi human fiesh and blood, or that these and the Divine nature
are one substance, I deny, as contrary to the Son's being the

363
brightness of his glory, and the express character, or image, of
his substance. Heb. i. 3. For human nature and divine are not
both one ; though still the one hypostasis, or substance, is in all
the three Divine witnesses in Heaven, whose glorious hyposr
tatical union we never denied. This is further opened in our
books, viz. " The Divinity of Christ," &c. " Seriojis Apology,"
part 1. chap. 3. Howbeit if wc cannot own these to be scrip
ture language, viz. 1. That Jesus Christ consists of human flesh
and bone. 2. That the glorious hypostatical union consists ofa
human and divine nature, or that they are hypostatically one, he
should beat* with us, till he produce us plain scripture for those
positions and words.
10. Hi's charge against the Quakers' principles and doctrines pro
ved impure, vile, and ignorant ; and the spirituality, divinity,
and sufficiency of the Light within, further asserted.
And again, H. G. is very irapure and vile in affirming the
Quakers " principles and doctrines ofthe light within to be im
pure and vile." p. 17. J?e/bj*e he , accused the Quakers' princi
ple of the light within, now it is the principles; that is, all our
principles about the light within he accuses of being irapure
and vile, which is also still contradictory to his confessing, that
Christj as the eternal Word, enlighteneth avery raan that com
eth into the world, or that the light in every man is the light of
the eternal Word, or a spiritual li.ght flowing thence. This he
hath granted, and this is one of our principles and doctrines,
which he hath accused with impurity and vileness, as before,
which must needs strike at the principle of light itself, (though
I would believe he might not intend so badly as his words im
port,) while we assert it to be what it is as manifest in man ;
1. That Christ, as the eternal Word, enlighteneth every
man, &c. 2. That, as the eternal Word, his light is spiritual
and divine, as the word itself is, whieh is the true light enlight
ening every man. ^^^3. That therefore this light in man being
sincerely obeyed and followed, will guide and direct him in
his way out of darkness and sin to God and Christ the giver of
it, and so to life and salvation. 4. That men are not condemned,
nor ean they be left without excuse for want of light sufficient
given them, but for their disobedience and rebellion againstthe
light that God hath given them, whifch therefore is sufficient.
By these we deny their partial predestinarian principle, that
concludes that God hath not given a sufficient, or saving light or
grace to every man, but that he hath refused it to the greater
part of mankind, as having from all eternity particularly de
signed their damnation, destruction, or pretention^ This we
cannot own, though it be the doctrine upon which much of these

364
men's opposition against God's affording suiSScient light to every
man, is grounded. And our vindication of its sufficiency is that
for which this opposer, and his assisants in his work, most blas
phemously, and outrageously cry out against us, in this lan-
guaage, viz. " The great darkness of these men who cry up
light and power witliin ; this wile of satan, and cheat of anti
christ; the vileness and impurity of which principle," &c.
And all this in his pretended "Light from the aun of righteous
ness," pp. 31, and 48, vi^iich he should rather have called,
"Darkness from the son of perdition."
liowbi it, H. G. is made to give us a little better language con
cerning the light within, where he saith, " I acknowledge the
light which is in all, and do esteera it, and have a regard to it,
in its place, and do say, it witnesses for God, and serves for the
end and purpose, when obeyed, for which it was given unto
man." p. 18.
But for what end it serves and is given to man, if it be nei
ther saving nor sufficient to lead from sin, he tells us not; nor
to what end it can guide raen singly following it. What esteem
or regard soever he pretends he hath to this lightwithin, it ap
pears he hath made little trial or proof of its testimony for
God by obeying its directions and guidance. We may see what
esteem and regard this man hath to the light within, when he
counts it great darkness " to cry up the light and power within," .
and this " a wile of satan and cheat of anti-ebrist."
What horrible atheistical stuff is this, thus to cry down the
light and power of God within ! And then deceit^lly to evade
and say, it was the Quakers doctrine and principles ; " that
which you Quakers speak of it is abominable, and tu be detest
ed by all good christians." p. 18. What is now the matter,
what do the Quakers speak of the light within that is given to
every man ?
H. G. " It was never bestowed upon man to be made an idol
of, and set up in the place of God."
Answer. The light of the eternal Word neither is nor can be
made an idol ; for that which is divine, as is this light, cannot
be too much loved, esteemed, set up, or obeyed.
H. G. " It is blasphemy to say, it is the divine essence."
Answer. To wbat place wilt thou limit or confine the divine
essence ? " In him was life, and the life was the light of men;"
is this divine, yea or nay ? If divine, is it not a light of tbe Di
vine Being.
To prove the Quakers' doctrine and principles concerning
the light within " impure and vile, abominable and to be detest
ed by all good christians," (p. 18,) he further adds these posi
tions by way of charge, viz.
1. " It is a vile and wicked thing to say, it is the Lord Jesus

365
Christ, the Lamb of God, the great prophet God promised to
raise up.
2 •• It is a vile error to say, it is the holy Spirit or blessed
Comforter, for that, Christ saith, the world could not receive."
Answer. H. G. should have been so ingenuous as to have
cited the Quakers' books and pages, first to prove these to be
their doctrines and principles, and that in their own words,
before he had so severely charged thera, which till he does,
I must deny him to be either an irapartial or true stater of our
principles, and state them in our own words ; as —
1. We confess that Jesus Christ, as the eternal Word, en
lightens every man with his own divine light or life, which
gradually appears in man, and shows itself by measure. But
God gave not the Spirit by measure to Jesus Christ, the great
prophet ; therefore we do not call every appearance of light the
whole Christ. And according to H. G.'s definition of Jesus
Christ, as " consisting of human flesh and bone," he is not in
any man. Btit we knowing him after the Spirit, and tbat be
is God over all, he is spiritually in his saints, in union with
them, and known to them, and his presence is unlimited. " He
was in the world, and the world knew hira not," whose pres
ence enlightens raankind with an immediate light frora himself,
which is able to reveal Christ himself, as be is only peculi
arly revealed in the saints, who have obeyed his light.
2. The gift, enjoyraent, and indwelling of the holy Spirit, as
Comforter, is a peculiar and glorious manifestation of life, only
received by those that obey tbe measure of that spiritual and
divine light within, which is freely given of God to all, wherein
they that wait upon God, obtain raore power and virtue from
him, who giveth the holy Spirit to them that truly ask him, from
a sense of its virtue and light within ; in which they are only
capable of receiving the pourings forth of the holy Spirit, apd
abundant shedding thereof on them, as those that receive the
measure of his discovery or appearance in them. And though
the rebellious world doth not receive or accept of this holy Spirit,
nor see his glory as an indwelling Coraforter ; yet some en
lightening appearances and operations thereof, do at times
reach the men of the world, to their conviction and reproof, often
striving with man to persuade him out of his sins and iniquities.
And ifthe holy Spirit be God, his Spirit is unlimitable, filling
heaven and earth, &e. « Whither shall I go from thy Spirit,
or whither shall I flee from thy presence ?" See Psa. cxxxix.
7, 8, 9. And his presence is to raan an enlightening presence,
and " thine incorruptible spirit is in all things, therefore thou
chastenest them measurably, by putting theni in reraembrance
of the things wherein they have offended, that leaving wicked
ness they may believe in tfeee 0 Lord." Wisdom xii. 1, 2.

366
H. G. "Abominable it is to say, it will cleanse from all sin
and eternally save those that obey it." p. 18.
Answer. The life which is the light of men, is both cleansing
and saving in the least degree of it, to them that obey it; and
it doth not in the least deny Christ to be the Saviour, to say
that his life or light in man is saving, being Divine, and tbat
by which the obedient come to know and follow Christ, and
thereby receive the light of life, and power to become the sons
of God. And the kingdom of God, which Christ said is within,
is compared to a little leaven, a grain of mustard seed, which
therefore hath a seasoning and growing virtue in it. He said :
" Believe in the Ught, that ye may be the children of the light."
And this light men ought to walk in, of which it is said, " as
yet ye have a little light in you, (as some read it,) walk while
ye have the light," and in walking in the light, the blood of
Jesus Christ is received, which cleanseth from all sin.
1. Were it not a vile error for any to affirm, that that life
which is the light pf men, is neither divine nora saving light
of Christ, or holy Spirit, in any degree of it ?
2. And art not thou, H. G. vile and wickedly erroneous, to
give out such language, as " this wile of satan and cheat of
antichrist," that appears blasphemously to reflect upon the
light and power withjn, as before, in calling it a wile of satan
and cheat of anti-christ to ery up light and power within.^-
And now to refuse believing in the light which enlightens every
man that cometh into the world, for life and salvation, (p. 19.)
though it be the Word, which is Christ, that so enlighteneth
every man.
11. Hissad and impious prayer against the light in all, which light
is proved of the same nature with the witness in believers.
H. G. " God forbid, that 1 should ever own their principle
of light in all, that doth so clearly tend to the razing out the
grand fundamentals of the gospel." p. 63.
Contradiction. " Praises and hallelujah to God for ever, who
hath given us that witness in ourselves of which thou speakest."
p. 54, 55. The witness his sister spake of, was the light which
reproves for sin — to own and believe in the light that enlight
eneth every raan that eometh into the worid, p. 8, and 29.
G. W.'s animadversion. See what a sad pags these men are
come to, and what kind of prayers they offer to God against
his own light and witness within, and how contrary to the gos
pel spirit and light they are.
H. G.'s reply. " G. W. belies both me and my sister in what
he saith here ; for the witness she spoke of is not the light
which reproves for sin, which is in every one that cometh into

367
the world— though I confess, she bids me believe in the light
that reproves for sin, which lighteth every one that cometh into
the world — but contrariwise she mentioned the words of the
apostle John, 1 John V. 10 : " He that believeth hath the wit
ness in himself." p. 19.
To this I answer, let all moderate and impartial readers,
both thy sister and others, judge whether I have belied thee
or her in this matter. And how quarrelsome and peevish thou
art. Could she intend contrariwise, or any thing else, of this
witness ,of God, than of that light which enlighteneth every
one that cometh into the vvorld r Thou shouldst have asked thy
sister, if she doth not own the true light that enlightens every
man, and the Witness or Word, which he that believeth hath in
himself, to be one and the same ? And hast not thou confessed,
that Christ, as the eternal Word, enlightens every man ? which
he that believeth hath in himself, as having, through the light
given, received Christ the faithful and true witness, (who
stands at the door of man's heart and knocketh,) so as, in true
union with him, and knowledge of him, to experience his in
dwelling, as he dwelleth in us, and we in him, if wc keep his
commandments. And thus the true believer hath the witness
in himself, which that thou mightst experience, was thy sister's
wholesome advice to thee, to belieye in the light that reproves
for sin, which enlightens every one that coraeth into the world.
And so thou mightst in love and humility have received the
witness in thyself, which if thou had obeyed, thou durst never
have prayed so wickedly, as, " God forbid that ever I should
own their principle of the light in all," contrary to thy pre
tended praises and hallelujahs to God for the witness within;
neither couldst thou have opposed the witness in the believer,
to the light which reproves for sin, which enlighteneth every
man, as thou hast done.
H. G. " This witness through grace I in measure do expe
rience, not that 1 believe in that light which every man that
cometh into the world is enlightened with, for life and salva
tion, that it is insufficient," &c. p. 19.
Answer. If thou rejects the gift or measure of the light or
life of Christ within, thou rejects the faithful witness, Christ
the giver, and canst not know him to be thy Saviour, while
thou art disobedient to his light within. And Christ and his
light in man are so inseparable, that he who obeys and believes
in his light within, he and his faith must needs have a depen
dance upon Christ the enlightener, who is the object, author,
and finisher of faith, and so upon God, Who is the fountain of
light, who shineth in man's heart to give the knowledge of his
glory in the face of his Son ; and hereby is the benefit of him,
as the one offering, and the virtue of his blood Icnowu, that
both sanctifies and makes perfect.

368
12. His groundless comparison and distinction, between the light of
God in man, and the light of Christ or gospel, furiher refuted. )
And whereas in thy other book, from Rom. i. 19, and chap.
ii. 14, 15, thou calls the law or light of God in men : " The
law or light of the moon, to guide their paths, by which they
are taught their duty to God in morals, but understand nothing
of the glorious mystery of the gospel." p. 69.
To this I answer : 1. Those Gentiles mentioried Rora. i. had
a sight and knowledge of the invisible things of God, even his
eternal power and God-head, ver. 19, 20, was this but.the light
of the raoon ? And was there nothing of the gospel, or mystery
of it, in this ? whereas the very reason of their becoming foolish,
vain in their imaginations, darkened and reprobated in their
minds, was because that when they knew God they glorified
him not as Gud ; ver. 21. they did not like to retain God in their
knowledge, ver. 22. Therefore if they had continued in the
light given them, gloi-ified him as God, and retained him in
their knowledge, they had been preserved unto salvation outof
that dark reprobate state, and out of those gross evils into
which they fell.
2. Those Gentiles mentioned Rom. ii. 15, were accused or
excused according to that light or law of God in their hearts,
and the secrets of them and all men were to be judged by Jesus
Christ according to the gospel. But could this be, or were it
just, if there were no law, nor light of Jesus Christ and gospel,
given to men? Are they and their secrets to be judged by a law or
light which they never bad in secret ? For my part, I know
none so gross and partial as to affirm it on any serious thoughts
or consideration.
3. If the light of God and his knowledge be but the light of
the moon, and the light of Christ the light of the sun ; how
doth he demonstrate this difference between God and Christ,
and the light of each ? And wherein does the glory of the one so
far exceed the other ? Or ean any suppose there is a light pro
ceeding from Christ as man, that so far excels the light flowing
from hira as he is God, or the eternal Word, as the light of the
sun doth the light of the moon ? What scripture hath H. G. for
this distinction ? Are not God, and Christ, and holy Spirit One,
and one eternal Light and fulness in their own being, and so
the light immediately shining or flowing thence into man's
heart and conscience one divine light, though raanifest by de
grees, and in several raeasures, being still one in kind in man.
And this which H. G. calleth the law or light ofthe moon, is
granted to be, 1. The light of Jesus Christ as the eternal Word.
2. That which may be known of God, manifest in men.
3. That light which gives the light and knowledge of God
and his eternal power.

369
4. And the law written in the Gentiles' hearts, who were a
law to themselves : to whieh 1 add, if men truly believe in, and
obey the light of the eternal Word in thcm ; and retain the
sense and knowledge of God, as therein they receive it, they
will find preservation and acceptance with God ; for is the im
provement of any more than what is given required ?
13. His belying us with denying the man Christ Jesus, to cloak
his own absurdity and ignorance of Christ and his being.
Again : to prove thy slanders, 1. " Tbat we deny the man
Christ Jesus. 2. That we are found daily in the sight of alt
persuns, denying that man to be Christ, who was born of
the virgin," &c. (p, 20, 21.) thou judgest us insolent for say
ing we are falsely accused of this, if it be absurd, (as we
judge it is,) to say Christ doth consist of a human body of flesh
and bone, (p. 21.) which is thy own absurdity.
To these I say, though we never denied the raan Christ Jesus,
nor hira to be Christ that was born of the virgin, according to
the flesh, yet I must still count it absurd to say, that Christ doth
consist, (nr is made up,) of a human body of flesh and bone, for
that, 1. Because Christ the Son of God was, and had a being
before he took upon him that flesh or body in the virgin. 2. Be
cause tbat when he took upon him that body, and even in the
days of the flesh, he was spirit as well as had flesh. 3. In that
he is ascended up where he was before, and far above all hea
vens, and is glorified with the same glory that he had with the
Father before the world began. 4. He was before all things,
andby him all things consist: this is truly our Christ and Saviour.
But if your Christ doth consist of " a human or earthly body
of flesh and bone," our Christ who consisteth of quickening
spirit, and heavenly body, (of Divine life and light, a spiritual
and glorious body^) is above you and yours. So we must leave
you Anabaptists, with your earthly Christ, consisting of a hu
man body of flesli and bone, together with your empty and life
less shadows, and your darkness and enmity wherewith you
that are stirring up smoke and darkness with prejudice against
the truth, the true light, and against us for bearing witness
thereto. 14. That scriptural distinction between tlie eternal Son of God,
and the body prepared for him, further maintained, and the
Anabaptist persecuting spirit, reviling and traducing the inno
cent, reproved.
As touching that distinction of the Christ, and that body
which was prepared for him, which he took up, and dwelt in,
3 A

^70
(as hinted in a book entitled " Some Principles of the Elect
People," &e. p. 116 and 117,) which he cites as a proof that
the Quakers are found daily denying the man Christ,) this
can be no' denying of the man Christ, as in that body, unless
either that body alone was Christ, without the spirit, ur the
names Christ, the Anointed, or Stm of God, did originally,
strictly, and solely belong to the mere flesh or outside, and that
the Son of God was not in being before he took upon him that
body, which 1 know of none that own but such as deny his divini
ty and eternal generation ; for that flesh or body is soraetimes
called the " body of Jesus, this temple, the form of a servant,
(which betook upon hira,) a body prepared for him; and he,
Jesus Christ come in the flesh," &c. Also in the said book you
are asked, what tbat is which appeared in the body ? whether
that was not the Christ, before it took up the body, after it
took up tbe body, and ever? p. 117. Yet far be it from us to
deny Christ's being truly man, because we confess his Divinity,
or to deny him in any of his appearances, either in the flesh or
spirit; for he was truly Christ the Son of God when miracu
lously conceived and born of the virgin Mary. And his name
was also called Immanuel, God with us. Now, dare you say
that all these eminent naraes and divine appellations given to
him, when in the flesh, did most properly and originally belong
tu the flesh or body ; and not rather to something raore eminent
and divine therein ?
Again, if the Quakers were so notoriously guilty of « horrible
heresies, delusions, and vile impostures," as this opposer saith,
and " that they are found daily in the sight of all persons deny
ing the man Christ Jesus, and appearing to all men to be
Babylonish rather than H. G. and other Baptists." p. 17, ^0,
21, 22. \
. Why then do divers of you Anabaptists and dippers rage
against the Quakers ? If they be so apparently erroneous and
Babylonish in the sight of all persons, what need is there
of your scribbling so many books and pamphlets against
them in this time of liberty, as if you could not demean
yourselves quietly, unless you see them under persecution?
for with that you appear most quieted. But still your stri
ving, raging, and clamouring against us implies you have
lost ground, and you cannot enforce such a belief in people
against the Quakers as you would. Thousands have secretly a
witness for us, and a better belief of us, than that we are such
" horrible heretics," or " vile impostures, as daily, in the sight
of all, to deny the man Christ, or are ravening wolves," &c. as
this old angry Anabaptist would have them believe ; who also
prays in bis conclusion thus : " The Lord deliver Christus poor
Iambs from being preyed upon and devoured by ravening
Solves.'*

371
There are two things to be considered in this man's thus pray-
ihg. 1. How this agrees with the doctrine of personal election
from eternity, as held by sorae of his, brethren — whether those
they all count so unchangeably and particularly elected, are or
can be in any such danger of being devoured ? 2. His great
care over these poor natkins, in praying the Lord to deliver
them from horrible heresies, and vile impostures, (p. 17,) as if
these Anabaptists were so national in their dipping church and
society ; or as if they were either devout members of the
national church, or these poor nations were mostly Anabaptists,
or ready to be dipped by them. Is it not easy to see these
men's temporizing hypocritical insinuations, and all, in the
height of their envy, to persecute and run down the poor des
pised^ Quakers, if it were possible i But the Lord God who
hath stood by us in our tribulations and sufferings will disap
point their malicious design, and frustrate the tokens of liars ;
and the pit which they have digged for us, they shall fall into
theraselves. As for for H. G.'s saying, he " neversawyet any distinct solid
answer ^'iven by G. W^ to any book which bath come out against
thera." page 23. 1 must leave that to God's witness to judge
of, and to those that are free frora prejudice and partiality
against me, which I am sure H. G. and some of his brethren
are not. He has little cause to boast of his answer as a solid
piece, that so much savours of envy and reviling.
16. A warning and reproof to Henry Grigg, ^c
Henry Grigg, it is high time for thee to repent, lest in thy
old age thou be cut off in the guilt of enmity and falsehood, who
hast turned thy back on the light of truth in thee, which through
judgment would have reformed thee, the testimony whereof
thou art now turned against. Repent, repent, lest thy days
and visitations from God be extinct in utter darkness, and thou
have thy reward therein among hypocrites and such as conten-
tiously resist the truth.
Thou sayst thou art " outwardly decayed, and the time of thy
departure is at hand :" (Light frora the Sun, p. 73, 74.) and
«oncludest s " Now reader, if thou hast received any spiritual
benefit from what hath thus occasionally be^n written by a poor
worra, weakling, and nothing creature," &c. p. 94. 95. To all
which I say. First. It is high time for thee to be better prepared
for thy departure, by a true and unfeigned repentance of all thy
prejudice and hard speeches against a peopk fearing God, and
their principle on the behalf of the true light in raan. Second
ly. Thou hast entered into a troublesome war, and contest
against that whieh will be too strong for thee and thy assistant,

372
when thou shouldst rather prepare for a rest. Thirdly. What
thou hast written savours too much of flesh, and fleshly conceits,
which are against the spirit and light within, to afford spiritual
benefit to the reader. Fourthly. " Occasionally written'-W hat
occasion to print and publish such a book, so much reflecting
on thy natural sister? Was a private letter from her, such a
great occasion as to print both it and perverse commentaries
upon it, against her 1 Didst thou in this do like a natural bro
ther ? Or didst thou and thy brethren think this would be a good
expedient to work a conviction upon her, infamously to publish
her to the world, in print, for a private letter in which there was
much wholesome advice to thee ? Oh, shame upon such a pro
cedure as this of thine against thy sister ! Fifthly. " A poor
worm, weakling, and nothing creature" — What, is this tn show
thy huraility and self-abaseraent i Thou hadst shown more qf
that in silence. A fool is sometimes counted a prudent man by
keeping silent, who would otherwise betray his folly in uttering
words, as some raen show their pride and hypocrisy by endea
vouring to appear humble. Sixthly. " Nothing creature" —
Should another tell thee so in earnest, in showing the nothing
ness of the work thou hast produced, it is probable thou wouldst
not take it well. Some, while they discommend themselves,
would have others commend them and their work. But to thee
"nothing creature,'* and thy brethren, (that have assisted and
encouraged thee in thy work against the light within, and
against us who believe in, and confess it,) we may sayi " pro
duce your eause, bring forth your strong reasons : behold ye
are of nothing, and your work of naught, and abomination is he
that ehooseth you.'' Isa. xii. 21, 24.
Lay aside your envy, pride, hypocrisy, vain imaginations,
and conceits, and come down and stoop to this light within,
which at times convinces and reproves you of your iniquities,
that you may be reformed, and the reproofs of instruction may
be the way bf life unto you; otherwise the light within will
pursue you to your condemnation.
16. The Baptist's nine questions answered.
That the reader may perceive how uncertain the man is in
his severe charge Sgainst the Quakers, of " horrible heresies,"
•• delusions," " vile iiripostors," " ravening wolves," &c.— Note,
that at last he puts questions tn us about the same things where
of he hath accused us, which he needed not have done, had he
either been certain, or bad any such plain or real advantage
against us, as he hath pretended.
His questions, to which he desires direct and distinct answers,
are as follow :

378
First. *« Was he the Christ and true Saviour that was born
of the virgin, yea or nay ?"
Answer. Yes, he was the true Christ, the Son of God, both
then and before he took on him that body, or was so born.
2. " If you say he was, I query whether that same Christ be
in the heart of every man and woman ?"
Answer. The same Christ is spiritually in, yea, revealed
and dwelling in the hearts of true believers and saints, and
they in hira ; but not so in every man, though he enlightens eve
ry man, and in his light he is to be revealed and known.
3. " Whether he that you own to be the Christ, and true
Saviour, was put to death, or crucified on the cross ?"
Answer. As concerning the flesh he was.
4. " Whether you believe there is any other Christ than
what is in the heart of man, yea or nay ?"
Answer. The true Christ is but one and the same for ever,
though variously manifested, as both in the flesh and in the
spirit ; both in his flesh, or body, entirely, wherein he came
unto his own, the Jews, who received him not, and spiritually
in his followers who have received him. For he said to his
disciples, " he that is with you shall be in you ;" and to his
Father, " I in them, and thou in me, &c. that the love wherewith
thou hast loved me, may be in them, and I in them." But
thus nut universally in man, though, in sorae degree and sense,
he appears universally in man.
6. " If that body that was nailed to the cross was but as a
garment which the true Christ wore, or as a house in which
he dwelt, why raay not any other raan, in whose flesh Christ is
manifested and doth dwell, be called the Christ, as well as Jesus
of Nazareth ?"
Answer. There is not the sarae reason for any other man to
be called the Christ. 1. Because of his divine pre-existence,
both before he took upon him that body or flesh, and before
man or other things were made, which God created by Jesus
Christ. 2. Because of his miraculous conception, as concern
ing that body. 3. Because he was anointed with the oil of
gladness above his fellows. Lastly. He that cbnipared that
body, or flesh which he took upon him, to a garment or house,
intended no detraction from the honour or dignity of the true
Christ. For his flesh was called " the vail," " his body," " the
body of Jesus," " this temple," "the form of a servant," and
his saints are his members.
6. " If you own the man Christ, why do you affirm it a con
tradiction to say he is God, of the substance of the Father, and
yet truly man, made like unto us in all things, sin only excep
ted ? for either he must be mere man or mere God, or else it
cannot be any contrAdiction. And if you say, he is mere man.

374
then you seem to side with those Jews that accused our Saviour
of blasphemy, in that being a man he made himself God; (John
X. 33,) and if you say, he is mere God, doth it not then clearly
follow you deny the man Christ ?"
Answer.,^houhast herein queried disingenuously, to obscure
thy own self-contradiction, and to reproach us ; whereas thy
contradiction was not between Jesus Christ's being qf the sub-
stance of the Father, and yet truly man in time, but between his
being from everlasting, the Son of God by eternal generation, {or of
the substance of the Father,) and thy asserting^ that Jesus Christ
consists of Imman fiesh and bone, which to be sure, the substance
of the Father doth not consist of.
Let H. G. and his assistants shuffle off this contradiction
if they can. But it is no contradiction to say that the Son of
God in his divine being, is God, and that he took upon him the
pure being of raan, and a body prepared for him, and is the
heavenly man, the anointed of God.
7. " I query, whether you own any other resurrection than
what you say you experience within ?"
Answer. We believe and own a farther attainment ofthe res
urrection, (which with respect to a future state in glory may be
called another,) than what we yet experience, though we have
attained to a good degree and experience of our rising in and
with Christ, who is the resurrection and the life, and in him is
the saints' everlasting rest and glory.
8. "Whether you believe that the body of flesh and bone,
which is laid in the grave, respecting the matter or substance
of it,^ shall by the raighty power of God be raised from the
dead at the last day ?"
Answer. As flesli and blood shall not inherit the kingdom of
God, so I query, how the sarae flesh and bone without blood
should inherit the kingdom of God? or how it should be the
sarae flesh, blood, and bones, after being dissolved to dust with
out any new creation, as sorae Baptists affirm ?
9. " Whether that man, whoever he be, doth not deny the
resurrection of the dead, who doth deny the same it which is
sown, (and shall rise,) mentioned i Cor. v. 38, to intend the
same body, (respecting the mp.tter or substance of it,) which
was bnried and laid in the grave? Answer plainly and withr
out equivocation."
Answer. There is an ambiguity and fallacy in this question.
For in some sense a man may deny that the selfsame it whieh
is sown shall rise, as the apostle did, where he answered such a
querist as thou art : " Thou fool, thou sowest not that body that
shall be :" for which he instanceth wheat or other grain, and yet
*A mere tautology; unless at sometime to say "that body of flesh and
bone" doth not respect its own matter and substance, but some other.

375
not deny that it which is raised, nor the resurrection of the
dead. Though that it which is the natural body, and that it which
is the spiritual body, are not both one and the same ; neither are
celestial and terrestrial bodies one and the sarae. * And what
that it is, to which God giveth a body as it pleaseth him,
(and to every seed his proper body,) and what is that body given
to it, these Baptists have not yet resolved, nor given a sensible
answer to ; although Thomas Hicks saith, that " the body given
to it is the same, for substance the same, that was sown, viz. the
body of flesh and bones." In this many of them agree. — Dia
logue, page 58.
But their elder brother, Thomas Collier, appears of another
mind, in his " Marrow of Christianity ;" where concerning the
resurrection, he saith :
" This truth is by some denied, and by others too carnally
looked upon, some thinking that our bodies of flesh shall be rai
sed in the same form in which they died," &c. p. 93. And he
further saith : " That the form in which they shall be raised
is a spiritual form, not a fleshly ; for as the spirit of Christ rai
seth us up in .the spirit, while we are here, so it shall raise up
our bodies in the spirit, at the last day. < It is sown a natural
body it is raised a spiritual body,' &c. p. 94. Col. iii. 3. 'When
Christ, who is our life, shall appear, we shall appear with him
in glory ;' all flesh shall be swallowed up in spirit, and our bo
dies shall be changed and made like his glorious body ; all
things that offend shall be done away, and we shall be made
eternal, one in the Father and in the Son, and in the Spirit, &c.
one in glory. This for the saints is enough to know. Besides,
what shall be we do not know — it is an height and depth, a
length and breadth unsearchable." p. 95..
These passages of his, I desire that Henry Grigg, Thomas
Hicks, and William Burnet, &c. may consider, and compare
with their own carnal conceits and doctrines about the same
flesh, and see how inconsistent they are. It is evident that
Thomas Collier aimed at more spirituality in the resurrection,
than these men do, he confessing it should be " in a spiritual
form, and not in a fleshly ; and that it is by some tou carnally
looked upon." &c.
And indeed, it is too rauch carnality, and grossness of opi
nions and thoughts, that darken from a spiritual apprehension
and divine understanding of things eternal, and states immor
tal, which are only and truly seen in the light which is Divine,
and revealed by the eternal Spirit, through which only the
things of God are truly known.
? Thus far in answer to his questidns.

376
The contents of a bill qf excommunication, exhibited by the Bap
tists at Chichester, together with a brief answer to it.
Baptists' excommunication. " The evils for which the church
of Christ meeting at Chichester have cast out of her commu
nion John Richardson."
Answer. You but presume and beg, the matter in contro
versy. We deny you to be the church of Christ. You are in
envy and darkness, as will further appear frora your blasphemy
against the light ; for " if we say we have fellowship with God,
and walk in darkness, we lie and do not the truth." But you
pretend yourselves to be his church, consequently, to have fel
lowship with hira, and yet both walk in darkness and slight the
light within, and despise exhortation to hearken to it : therefore
in saying you are the church of Christ you lie, " and do not the
truth." So that, in the name and power of the Lord Jesus
Christ, we deny your pretended power and authority of excom
munication and condemnation.
Excom. " First, for withdrawing himself from the church of
Christ— refusing to come to her assemblies, which practice is
sin." Answer. Blind and confused men ! did you not say just be
fore, that your church had cast him out of her communion :
but.now you excoraraunicate him for withdrawing himself from
you. It seems then, he excoramunicated himself there was no
need of your " excommunication."
Excom. "2. For siding and taking part with William Steel,
in sorae of these things for which the church dealt with him."
Answer. What these things are, will further appear here
after, together with these Baptists' envy and gross ignorance.
Excom. " 3. For siding, owning, and mixing with the people
called Quakers, who are of diabolical heritical opinions, who,
under pretence of preaching up that all persons should hearken
to a light within, say that light is Christ."
Answer. 0 you blind guides ! is it either diabolical or hereti
cal to preach that all persons should hearken to a light within ?
Or, that Christ is that " true light, that enlighteneth every
man coming into the world ?" For that is the Quakers' doctrine ;
and that " in him was life, and the life was the light nf men."
Is it diabolical to take heed to this life or light, which is both
supernatural and Divine ? O dark, sottish night-dreamers,
when will you come out of your gross darkness !
Excom. " In which saying of theirs, there is these two
abominable lies : The first He, is their saying, that Christ is
in every man that cometh into the world, whereas the scrip
tures say, where Christ is in persons, the body is dead to sin, &c.
there is a people without God and Christ — in a reprobate

377
state, in a course of life unapproved of God — though under a
profession, as the church at Corinth was — surely then may such
be accounted without Christ, that are neither under a profes
sion nor practice." -
Answer. 1. You might as well deny Christ's Divinity and
Deity, or his being the eternal Word, as deny hira to be that
light that enlightens every raan, or his life to be the light of
men. 2. Again : It is not our doctrine that Christ is so in every
man, prevailing or ruling, as that the body is dead to sin,
nor is he revealedly or unitedly in every man ; which the phrase,
" Christ in you," or " Christ dwelling in you,'' imports, and
includes the saints' being in him, as he saith, " I in them and
they in me.'' Yet in some sense, he is in all, and through all,
else he could not be God, nor omnipresent. And some Baptists
themselves have confessed, that Christ in respect of his divine
nature, is every where ; therefore he must needs be in man.
And in respect to his divine nature he is God, and God is light,
and in him is no darkness at all. They that are without God,
and without Christ, are reprobates, &e. (Eph. ii. 11, 12.-2 Cor.
xiii. 6. — 2 John ix.) they are without God and Christ, or as
strangers tu both, and without the true and living knowledge
of them. Not as if God or his light were liraited to a distinct or
remote place from thera. For then, how were he either infinite
or omnipresent. But, as " he was in the world, and the world
was made by him, and the world knew him not," so some are
without God. And "know ye not how that Jesus Christ is in you,
except you be reprobates ?" — But yon know not either Jesus
Christ or his light in you, who are blaspheming against his
light that is in every man.
Excom. " And having taken up the diabolical conceit of
having a Christ in every man, then followeth the next noto
rious daranable heresy; namely, that persons are to hear this
their new conceited Christ, viz. the light within. — And they
by this means preach down the authority of the scriptures,,
and so endeavour to undermine the true gospel faith, and
practice of gospel appointment."
Answer. 1. If it be a diabolical conceit that Christ is in
some sense or degree in every man, then your own brethren
are guilty of it who concede^'that his divine nature is every
where. But I deny your charge, it being blasphemous.
2. Your calling the light within, " a conceited Christ," and
saying that it is a " notorious damnable heresy, that persons
are to hear the light within," contains a two-fold blaspheray,
both against the divine principle of light, and doctrine directing
to it. For the life which was in the eternal Word, is that light
of men which we affirm they ought to turn to, fear, and obey, or
SB

378
else they perish ; and so will you, if you continue in your dark<
ness, envy, and blasphemy against the light within.
3. You grossly belie us, in accusing us with preaching down
the authority of the scriptures, undermining the gospel faith
and appointments, in our preaching up the light within ; for
without the minding and following the light within, men can
neither truly understand the scriptures, nor come into the ful
filling of them, nor acceptably practice the Lord's requirings or
appointments in the gospel and new covenant. And none can
come into the true gospel faith, but they that obey and believe
in the light, as Christ commanded, when he said: " Believe in
the light, that you may be the children of the light." You,
therefore, who term this either " damnable heresy," or " a
conceited Christ," are guilty of damnable doctrine against
Christ's doctrine and light within. Had you been in his days
it is probable you would have joined with the hypocritical Jews
who persecuted Christ, and issued your bill of excommunication
against hiin and his apostles. ^
Excom. " By such a scriptureless notion as is < hearken
to the light within,' which saying is not only scripturcle.ss,
but against the scriptures, or the way of God noted in the
scriptures of truth."
Answer. You have before said your worst against the light
within, showing that you do not hearken to the light of Christ
within, but to your own darkness within. However, that you
may See your ignorance, and be convinced that to hearken to,
to obey, or believe in the light within, is neither against the
Scriptures, nor any scriptureless notion, as you falsely call it,
see John i. 4, 9.— Acts xxvi 18. — John xxii. 36. — Psa; Ivi. 13.
Job xxv. 3. — 1 John i. 7. — Isa. ii. 6. — 2 Cbr. iv. 6. — Rev. xxi.
24. — 1 Johnii. 9, 10.
Excom. "For when Saul, who afterwards was called
Paul, was converted, the Lord did not say, 'hearken to the
light within thee,' but ' go to Ananias,' &c. or when the
angel was sent to Cornelius, did he say, 'hearken to the light
within ;' but ' send for Peter,' &c. Nor those Who inquired of
the apostles what to do, the counsel was not, « hearken to the
light within,' but 'repent and be baptized.'" Acts ii.
Answer. How gross, silly, and false, is your arguing and as
sertion, which is but Mat. Caffin's old stuff, long since answer
ed. For was nut Paul converted to the light within, when he
Was sent to turn others from darkness to light ? And what was
that which pricked hira before ? And could he have either a
vision of Ananias, or Ananias a vision of hira as praying, or
could he be filled with the Holy Ghost, as Ananias told him he
should be, without respect to the light within ? How could ho
receive the pouring forth or gift of the Holy Ghost, without re-

879
garding the light within ? And what is that in the conscience,
to which the preaching of the gospel is raanifest ? And did not
Peter preach him and his name to whora all the prophets gave
witness ? Acts x. 43. And was not he that light of the Gentiles
promised ? And did not Peter bear witness to the "%/ti shining
in a dark place 9" 2 Peter i. 19. But your counsel excludes the
light, and i's not to hearken to it, and yet you exhort people to re
pent and be baptized. It seems then they must do both these in
darkness. O, ignorant raen ! how do you lead silly women cap
tive blindfold, and in darkness, into your water-baptisra. You
never knew the nature of true repentance, nor the Spirit's bap
tism, through which the mind is changed from darkness and sin
to light and righteousness.
Excom. " And when the man came to Christ to know what
to do to inherit eternal life, Mark x. 17, Christ did not say.
Hearken to the light within. Nor when Christ sent the gos
pel to be preached to all nations, did he say, that such as heark
en to a light within should be saved, but that he that believed
and should be baptized should be saved. Mark xvi. 15^16."
Answer. This argues still your continued darkness. Can
men believe, inherit eternal life, keep the coraraands of God,
or be saved, and yet continue in darkness, as you do who shut
out the light, and divert people's minds from it, as much as in
you lies? Besides, you belie both Christ and the apostles; for
they preached up the light within. As for your water-baptism,
it is not the saving baptism, as you iraply contrary to divers of
your brethren's confessions, and to Peter's testirarmy, 1 Pet. iii.
31. But, you are for believing and being baptized, but not for
hearkening to the light within ; wherefore we deny your dark
and dead faith, and your night-dipping; for you are in the dark
in all you do — you are out of the righteousness of faith which di
rects man to the Word that is nigh, even in the heart, to obey
it, and do it.
Excom. "For his not only taking that scriptureless liberty
tb go to a people, that he before knew to be a people who preach
down the way of gospel appointments, but doth now himself
plead for a light within, as that which he is to he guided hy,
and not by the scriptures, to judge whetlier that be light or
darkness within hira."
Answer. 1. Your charge of preaching down the way of gos
pel appointments, is false. Yet we deny that you have a com
mission from Christ to baptize, or plunge people in wafer.
2. To be guidid by the light within, is that whif;h vou still
boggle at; but is this matter worthy of excommunication ? Tbe
darkness wherein you walk is suffieitntly manifest, and therein
you undertake to judge by tlie scjiiitMres. without the guidance
ofthe ligbt that gave them forth, tbough the light be iimstsuffi-

380
cient to discover itself, and to make manifest all things that
differ. "For whatsoever things are reproved are made mani
fest by the light."
Excom. "Though Christ said, take heed that the light within
thee be not darkness."
Answer. There were those who put light for darkness, and
darkness for light, as you do; in Which sense Christ gives this
caution, " ifthe light that is in thee be darkness, how great is
that darkness ?" Therefore it could not be really light, neither
can real light be properly counted darkness.
Excom. " And for the rule by which Christ saith, we shall be
tried at the great and 'ast day, is what he had spoken to the
sons of men when in person among them, (John xii.48, 49.) but
now saith John Richard.son, we must try the scriptures by the
light Within."
Answer. The words should rather be, we must make use of
the scriptures by the light within ; but Christ doth not say, that
the rule by which you shall be tried at the last day, is the scrip
tures. You pervert his sayings. He says, he that rejecteth
me and "receiveth not my words, hath one that judgeth him, the
Word," &c. John xii. 48. For God will judge the secrets of men
hy Christ Jcsns, and his living Word, (Christ being the univer
sal Judge,) and by his law in thera ; their own thoughts and
consciences bearing witness in tbat day, for or against thera.
Howbeit, the JCws that sinned- in the law, were also judged by
the law, (or scriptures,) for rejecting Christ, and so are you
also, for conteraning his light within.
Excom. " Oh horrible profaneness! that ever any should dare
to set up their own whimsical imaginations above Christ's say
ings ! and not only so, but condemn them where their erro
neous opinions cannot own thera.'*
Answer. We perceive you have not said one good word in
favour of the light within ; you have rendered it as bad as you
could ; one while Cajling it a " diabolical conceit," another
while " damnable heresy," " their new conceited Christ,"
"scriptureless notions," " darkness ;" and now "whimsical
imaginations." But your own opinions are erroneous and blas
phemous ; and you have most grossly belied us ; for Christ's
light within cannot lead us either to slight or condemn his say
ings, but to fulfil them.
Excoin. " For refusing to hear the counsel of the church,
wherein the church's endeavours have been to convince him of
his errors and to reclaim him."
Answer. It is easy to see what a chureh you are, that blas
pheme against the light within, and do not admit of it in any
duty. A sad church, thus to shut out and contemn the light ! —
You are in thick darkness until noW; your envy greatly blinds

381
you ; therefore it is well not to hear your counsel, seeing it is
to persuade us not to hearken to the light within. We will
never hearken to your darkness, nor be led blindfold by your
blind guides.
Exconi. " And for the church's authority to excorarauni
cate persons guilty as aforesaid, see 2 Th?s. iii. 6. — Rom.^xvi.
17.— ^Mat. xviii. 17, &e. The apostle's way was one andthe
same in every church. 1 Cor. iv. 17. Written by W. Flecher,
W. Claton."
Answer. The true church's authority was given her by
Christ, who is the true light, and this we own, and reverence
the power the apostles had. But you falsely assurae a power,
and pretend their authority to excommunicate persons for pro
fessing and owning his light within ; and, (it seeras,) to cast out
such as you need not, who withdraw theraselves from you.
The true church never cast out nor excommunicated persons
for owning the light within, but for running into the deeds of
darkness. Tberefore in the name and power of our Lord Jesus
Christ we deny you, who are called Baptists and Anabaptists,
to be the church of Christ ; we deny your authority ; we deny
your excommunication ; we deny your blasphemous and scorn
ful doctrine against the light within, and exhort you to leave
your envy, anil turn from your darkness, and condemn your
blasphemy, and embrace the light of Christ within, lest you
perish in your darkness and gain-spying. Sorae of the Bap
tists and apostates have upbraided us for excommunicating per
sons out of our society ; but we never excoraraunicated any for
owning the light within, but for their unfruitful works of dark
ness. Hereafter follows a rebuke to the Baptists and their Zion, pr
church, from some of their own ministering brethren, given out
when they were more tender and free frora prejudice than they
now are ; and in which they have confessed to those truths,
viz. the immortal seed, thelight, trembling at God's majesty, travail
qf soul, the inward work, and perfection, which now divers of
them deride and oppose : also their reigning abominations arc
confessed, which since are greatly increased against the light,
which then made some of thera sensible of their iniquities, and
to bewail them.
And this is recited, for these Baptists and their hearers, to
remind them of the forraer tenderness and desires in some of
their brethren after an amendraent araong them, and that these
our present opposers may consider and see how greatly they
are declined, hardened, and apostatized from the good that for
merly was stirring among them. In all which I desire their
return, repentance, and conversion to the true light, that they
may have regard to the inward work of God, to break their
hearts, and work out their abominations, pride, envy, &c.

382
Some confessions concerning the baptiked churches, made by their
messengers in their bewailing epistle from Twerton, dated the
±8th day ofthe 7th month, 1657, and signed in their names, and
by their appointments, by Thomas Colliar, JVathaniel Strange,
and Thomas Glass, and directed,
" To all the churches of Jesus Christ, called to be saints,
through the immortal seed, * which dwelleth in you, and shall
be with you for ever.
"A few poor worms — ^we would labour night and day, warning
every one of you, striving with you, and together with God for
you, that every one of you iriay be presented perfect, j in Christ
Jesus — The several weights that lie upon you and us — we have
been ready to cry out, we are cut off from before thine eyes-^
while wc carried the yokes and burthens of Zion, and have
been as the souls under the altar, crying. How long Lord, holy
and true. — The Lord hath lighted us, while we thus looked unto
him — we could not be satisfied with life for ourselves, \ some
revivings have attended our souls — and now, as vie have been
faithful for you to God, so we would now be faithful for God to
you. " We have been arraigning the abominations of Zion before the
bar of the most High ; we have been crying for justice from the
throne upon every sin; for strength and light, § to purge out every
persisting impenitent sinner, as enemies and traitors to the
crown and dignity of our Lord Jesus. More particularly,' we
have made confession of those reigning aborainations ^ in our
own souls, and in the churches, of that light spirit, living short
ofthe true sight and serise of God's Majesty, in his churches,
and among his saints, from whence proceeds that vanity and
carelessness which doth so mueh attend them.
" We have bewailed that wretched worldly spirit, that plucks
down the saints from their excellency, and leaves such black
ness upon thera — 1| which renders them so uncomely in the eyes
of men.
" We have bewailed that coldness and deadness that is upon
ourselves, and upon the churches ; that formality in holy duties ;
* Some of your brethren now scoff at the Quakers, for bearing witness to the
immortal seed within.
¦\ For this doctrine of perfection, the Baptists now revile us who are called
Quakers, and furiously oppose it. '
+ Which enlightening and revivings do assert the inward light and immediate
teachings of God, now opposed by many of the Baptists.
4 And this strength and light must mwardly be received ; but not by them
that hate the light.
t Wiiich are since greatly increased among you.
II Many of you are greatly guilty of that, witness your railing pamphlets and
sermons .igainst us.

383
that indifferency, and that Laodicean spirit that is fallen upon
us ; * while we have been crying, let him make speed and hasten
his work, that we may see it ; let the counsel f of the Lord
come that we raay know it. And all this while, we have been
drawing iniquity with cords of vanity, having been in a great
measure, as without the sense of the work ; so without the
true travail of soul rj: which this work should put us into. — The
crown is fallen from Zion's head by reason of her iniquity ; we
have been bewailing personal iniquity, congregational iniquity,
national iniquity, family iniquity, closet iniquity. We have, by
search, found poor Zion, as it were without soundness § from
the crown ofthe head to the sole ofthe foot, full of bruises and
putrlfied sores. Your owlf poor souls are in distress, heaven
and earth seem to frown. — Oh ! come down, sit in the dust, and
weep bitterly before the Lord for all your abominations. )\ You
have but as it were, played with God ; you have not trembled
in his presence ; ** you have been wanton before him, having
been without the terror of his Majesty ; therefore you have
confessed, and have delighted to word ff it out with the Lord.—
Oh ! how often have you mocked God ! — It appears already how
God takes it at your hands. We have begged him to save us,
yet this once more, and truly we tremble — the hope that is in
Israel, lies in your putting from you that accursed thing. Oh .'
now if you would pursue this worldliness, this coldness and
sloathfiilness, your personal neglects, your family neglects —
how doth the world, as a canker, eat out your affections to the
Lord Jesus, eat out your time, your strength, your zeal.
While you have been a sleep in the lap of this delilah, your
locks have been eut off, and you are but as other men. ff Who
ever beholds you raay say, What singular thing do ye ? Npw
then lay to heart the.se crying abominations — the world is too
beautiful — this hath bewitched^-you have fallen before your
enemies §§ — this iniquity hath been apparently written upon
your fore-heads; vvitness your remissness in meetings, your
neglect of the poor saints and ministers of Christ, whose
* AU these are fallen upon you, because you have refused the light within,'
which would give the knowledge of the power and life.
f Herein you did own immediate teaching.
i That sense and travail you have yet kept off, and despise them that expe
rience it.
§ And you are more unsound now than ever, neither can you be sound until
you own the light.
( II And especially for your envy and hypocrisy.
** But now you despise them that do.
ff Which kind of Pharisaical babbling is still very customary among you.
:^^: Excepting, that you are outwai'dly* dipped, but as inwardly corrupt a.s
others, and more envious than most men are.
§§ And will yet fall more.

384
daily complaints and addresses * are living monuments of this
reigning abomination. Your cruelty tu servants, children, ex
acting all their labours, but take no time to counsel them, in
struct them that are without Christ, that miserable estate
wherein they are — ¦this hath made professors' families so dry, f
useless and profitable — this sin eats out all of that divine sweet
ness of regenerating, sanctifying grace. We have mourned f
in that we have had soi great a hand in this trespass, in not
bearing so faithful a testimony against it in our ministry ; bat
slavish fear of being accounted selfish, or the like, hath stopped
our mouth, § until the mouth of this iniquity hath almost devour
ed the poor churches of Christ — that of sloathfulness and care
lessness, another reigning evil — they are evils rooted deeply in
the heart ; it is hard to get them out. ** They are sermon-
proof, and epistle-proof; so strong, that they have wrested all
weapons out of the hands of saints and ministers, that have been
formed against them. Now we desire we may no longer rest in
a testimony of words, but proceed to take sorae effectual course,
that sin or sinners may be purged out ff of the house of God. In
order to this, we desire the churches that they would set some
day or days a part, wherein they may bewail the iniquities and
pollutions of Zion before the Lord. — Also, that the ministering
brethren would without respect of persons ff bear their constant
testimony warning—everyone to flee from these abominations —
another evil we had thought to have spread before you §§ for
want of opportunity, we shall now omit, yet desire you to lay it
to heart."
* Which shows the great hardness of heart tliat is among you.
f Oh ! great dryness and withering is come upon you.
i So you have cause still to mourn much more.
§ The slavish fear of many of you hath greatly appeared in suffering times,
and self-intereSt and gain hath much stopped you.
** You cannot get them rooted put without the power of God, which only is
received by believing in his light within. '
ff Your house is not yet purged of them ; however, this was an honest care
to endeavour such a purging, better than to excommunicate persons for owning
the light within.
+t Which they are very prone to for advantage.
4^ Many more evils you had need now to spread before tliem,

THE PRESBYTKR'S ANTIDOTE
TRIED, OR
STEPHEN SCAN&RET, WITH HIS ANTIDOTE AGAHTST
qUAKI<iniSM,
Proved a physician of no vahie ;
And the truth plainly asserted and vindicated, in divers weighty points, against
both the imperfect and corrupt work of Stephen Scandret, and bis masters,
the Assembly of divines, (so called,) who sat at Westminster in the long Par
liament's time, and of the Genersd Assembly ofthe Kirk of Scotland, about
their Confession of Faith, which was first printed at Udinburgh, and after
wards reprinted at London, Anno 1651.
Ve are all physicians of no value. Job xiii. 4<-.
CHAPTER I.
A comprehensive account concerning the rule, the light, and scrip
ture, explaining both our sense qf the terms and S. Scandrefs;
togetiier with the Assembly's Coiifession about the scriptures.
By the word bvle we understand,
1. The power of government, and authority to order and rule,
in the sense that, in the first creation, the greater light was set
to rule the day, (Gen. i. 16 ) or, for the rule and order of the day.
So in tbe new creation the Divine light of Christ, the Sun of
righteousness, doth govern and rule, in the order of his ever
lasting day, in the souls of the righteous ; the path of the just
being this shining light, which shineth more and more unto this
perfect day.
2. So this Divine light is truly the only rule, as well for its be
ing most ieminent, above all outward rules and prescriptions, as
for its power, .glory, virtue, order, and government, as the rule
of life, in all the children of light.
Itis the only trying and discovering rule, for it manifests
whatsoever things are reprovable, (Ephes. v. 13.) whether
they be spirits, works, or words. And he that doeth truth com
eth to the light, that his deeds may be made manifest that they
are wrought in God. John iii. 31.
3. By the only rule, we understand an universal, manifest, pub
lic standard for truth and righteousness, in the consciences of
all people and nations, and against all sin, wickedness, and un-
rightoiisness; and so it is the spiritual and Divine light of the
3 C '

386
Son of God, in whom was life, and the life was the light of men,
(John i. 4.) whose life is supernsitural, increated, and incor
ruptible ; Christ the Divine Word being that true light that en
lightens every man that cometh into the world, verse 9.
4. Concerning that heavenly gift, or Divine manifestation
within, which was the saints' rule of life, the apostle Paul thus
speaketh, 2 Cor. 10. 13 : " But we will not buast of things with
out our measure; but according to the measure of the rule,
which God hath distributed to us," &c. ver. 16, "not boasting
pf things without our measure, that is of other men's labours;
but having hope when your faith is increased, that we shall he
enlarged by you, according to our rule abundantly:" Ver. 16,
" not to boast in another ttian's line of things made ready to our
band." And Philip, iii. i6 : «< Whereto ye have already at
tained, let us walk by the same rule, let us mind the same thing."
Gal. v.l5,andl6: "For in Christ Jesus, neither circumcision
nor uncircumcision availeth any thing, but a new creature ;
and as many as walk according to this rule, peace be on thera."
By all which note, that there was an universal, divine, and spir
itual rule, distributed of God to the true believers, and new
creatures ip Christ, in whom stood their several attainments
and growths, (and this was nPt other raen's lines, nor the letter,)
wherein they were mutually enlarged. Nor could the letter
be this rule, for that required circumcision. What then was
Paul's rule, for denying it, but the spirit of life, the new cove
nant, the immediate dictates of the holy Ghost? See Acts xv.
24, 38  Heb viii. 9, 10.
By the word scriptures we understand, not only writings in
general, bnt particularly all the holy scriptures contained in the
bible, not excluding those many writings ofthe prophets and apos
tles which are not inserted in the bible, which contain a plu
rality of words of truth, comraands, prescriptions, precepts, &c.
and, in that sense, rules or directions, relating to both the old
and new covenant, and to divers states, occasions, and dispensa
tions, many of which are abolished with the old covenant, which
therefore cannot properly, (in the singular,) be called the rule,
or one entire full rule, much less the only rule, in exclusion of all
others, or the chiefest and highest rule, as Stephen Scandret un
scripturally and erroneously calls them. For the spirit or light,
that first gave them forth, with its immediate iUuraination, mo
tions, and directions, is both before and higher than the scrip
tures or writings, how true soever they be.
So that though we confess the holy scriptures do contain true
words, commandments, precepts, directions, and so rules, yet
it is no more proper to call them " the only highest rule and
guide to h^ven and glory," as S. S. does, than to call them
the only liighest word, commandmetit, and light, which they are

387
not. We can neither call the scriptures God, nor Christ, nor
the light, nor the spirit, nor the power of God; but innocently
and simply as they term or call themselves, owning them in the
true light givep us, according to the true intent, purpose, and
end for which they were first given out from Divine inspiration.
For which none that are ingenuous will blame us, for the Word.
liyes for ever ; " it is settled in heaven ;" it is also to be known
and felt nigh in the heart; and it is the holy and living com
mandment of power, which is called life everlasting, and this
is immediate. This Word was to David "a light," and "lan
tern to his paths," and therefore his only way and rule to feli
city. Yea, for its erainency it may be truly esteemed the word
of words, the commandment of commandments, the rule pf
rules, that Divine light, in which consists the government,
rule, and order of the everlasting day of salvation, glory, and
life, to all the children of the day, who in order to that attain
ment, have obeyed and followed the degree and measure of this
true and divine light in its manifestation in them.
The scriptures or bible also contain raany various passages,
as well historical as doctrinal, even of the examples of men in
the fallen state, of things done in the time of ignorance, and
ofthe failings and weaknesses of persons — of things transacted
and done in a time and state not suitable to that of man in the
beginning, nor to that ofthe gospel or new covenant : as, for a
man to have several wives, or many concubines at once. It was
not so in the beginning, nor ought it to be so now, yet such
things are recorded in scripture of divers persons, without any
expression of censure. Therefore it is both gross, impious,
and contradictory for any to count the whole bible the rule of
life and doty» without exemption, according to our opposer.
p. 61. Moreover, he asserts the infallibility of the scrip
tures, and as such their being the highest rule. * He neither
puts a limitation of what part of the scripture or bible he in
tends, nor yet tells us in what language, copy, or translation,
they are infallible. For every rule, whether moral or artifi
cial, ought to be infallible, otherwise it is no rule, but therein
lies obscured under ambiguities. However, we raay suppose
he means, according to his masters, the Asserably of pretended
divines, Confes. chap. 1. where, having declared, that "the
holy scriptures are given by inspiration of God to be the rule
• But S. S. teUs us not whether he owns those books called Apocrypha, pr
any of them, as apart of his ilile or canon ; or whether he is not of the same
opinion with his masters of the Assembly, wherein their Confession they say,
that " the books, commonly called Apocrypha, not being of Divine inspiration,
are no part of the canon of the scriptures ; and therefore are of no authority
in the church of God, nor to be any otherwise approved or made use of, than
other human writings." But this general debasement of these books we cam
not own.

888
of faith and life," they add, article 8, "The old testament in
Hebrew, (which was the native language of the people of God
of old,) and the new testament in Greek, (which at the time
of the writing of it was most generally known to the nations,)
being immediately inspired by God, and by his singular care
and providence kept pure in all ages, are therefore authentic,
so as in all controversies of religion the church is finally to
appeal to them." Thus far the Asserably. From hence it fol
lows, that when Stephen Scandret and these his masters tell us,
that " the scriptures arc the chief and highest rule, the only
infallible rule to heaven and glory, or the rule of faitli and life,
and to decide controversies," we are to understand it is as they
are in Hebrew and Greek, and as in the first copies written
by Divine inspiration. Thus these men still lead people in the
dark, and in doubtfulness, at a distance from life and glory,
and ignorant of the rule, and way ; implyirig this difliculty,
that they must first learn Hebrew and Greek, and be ascer
tained of the truth of the copies, as concurring with the first.
And this must be from their own knowledge, not from the
priests' interpretations and various meanings. And yet the
Assembly and S, S. still fall short of clearing the matter of
the Greek, hot resolving which is the true infallible copy, there
being divers Greek lections, or copies of the new testaraent.
But further, if they cannot produce or evince the first copy, or
that which most agrees with it, while they prefer the writing
as the chief or only rule of faith and life, they leave people in
darkness and death, in not referring them to the inward Divine
light or inspiration of the Almighty, as the chief and only rule,
which gave forth the holy scriptures, and without which they
cannot be truly understood in any language.
Moreover, concerning the Hebrew, W. Tindal, (of whose
translation we have one ancient English bible withontverses,)
in his prologue prefixed, in sorae bibled, saith thus, viz :
«' W. Tindal unto the christian reader.
<' If aught seem changed, or not altogether agreeing with the
Greek, let the finder ofthe fault consider the Hebrew phrase, or
manner of speech, left in the Greek words, whose preterperfect
tense and present tense is often both one. And the future tense
is the optative mood also ; and the future tense is often the irape
rative mood in the active voice, and in the passive ever. Like
wise person for persons, number for nurabers, an interrogation
for a conditional, and such like, is with the Hebrews in common
usage." And he further adds, " If I shall perceive, either by
myself, or by the information of others, that aught has escaped
me, or might be more plainly translated, I will shortly after

389
cause it to be amended. Howbeit, in many places, I think
it better to put a declaration in the margent than to run too far
from the text."
Now, considering the difficulty of truly translating the scrip
tures from the Hebrew, both as to time, manner, voice, person,
number, and condition, &c. how easily herein may the sense be
greatly changed. This ingenuous translator himself doth not
place infallibility upon his work, or translation from the Hebrew,
but ingenuously profers araendment of it, if either by bis own
or another's information he shall perceive a deficiency in what
he hath done. Considering also what irreconcilable controver
sies have been among many counted learned, about tbe transla
tions in divers places of scripture, and how many amendments
have from time to time been made in them, and even how
many various English translations we have, w^hat dubiousness
and uncertainty are both priests and people in, as to the rule
and foundation of their religion, who neither know nor own the
principle of true knowledge, and divine understanding, (which
is God's gift,) while they bave no regard to divine illumination,
as the rule qf faith, before the scriptures. They one while cry
and set up a mere translation or reading, which to them may be
dubious, as their only highest infallible rule of faith ; another
while they set up theirown uncertain meanings, private concep
tions, and fallible interpretations, upon the scriptures, as the rule
and judge over them. And while still their work tends to di
vert people's minds frora depending upon the Spirit of truth,
and its enlightening, as the chief and only infallible guide and
rule, where will they centre ! And whataBabybmish structure
do they erect upon their uncertain conjectures and^dubious in
terpretations, from their fallible spirits and judgments. As to
placing infallibility in the letter, or writing, or English transla
tion, W. Tindal, a translator himself, did not attribute tbis-to*
his translation, nor do others in their putting many marginal
notes'in some English bibles, as from the Hebrew and Greek.
And even their learned D. Gell set forth a large book in folio,
entitled, "An Essay to the Amendment of. the last English
Translation of the Bible," in which he finds fault with, and
corrects several noted places. And what less is signified in their
ample annotations, and manifold notes upon some bibles ? And
moreover, when some ofthe clergy have made Job ii. 9, their
text, viz. that Job's wife said to him " curse God and die,"
they have told people that the Hebrew text signifieth, " bless
God and die ;" and some take it so, as humbly desiring God
that he might die, which, arguing impatiency in her, was repro
vable : others, that it was "curse God and die," whieh was
much more reprovable, not only as foolishness but wickedness.
And concerning Saul and the witch of Endor, (1 Sam. xxvii, 11.)

§90
his bidding her bring him up Samuel, it is said, " and when tbe
woman saw Samuel," ver. 12, «'and Saul ki?ew that it was
Samuel," ver. 14, " And Samuel said unto Saul, why hast thou
disquieted me," &c. ver. 16, " Then said Samuel," ver. 16, So
the raatter runs in Samuel's name. WhePeas the clergy have
told us it was satan, and that Saul spalie according to his gross
ignorance, not considering the state ofthe saints after this life,
and how satan hath no power over them, it was satan who to
blind Saul's eyes took Upoiji him the form of Samuel, &c. Now>
seeing this interpretation is so plainly contrary to the words
themselves, (for which I blame them not in this, though in raany
others I do,) I query, how then does this agree with their placing
infallibility upon the scriptures, not only on the doctrinal, but
on the historical part, when they are inclined to oppose the suf
ficiency of the light of Christ within ? Many more instances
might be brought, to sho\v their vast variations from the letter
of the scriptures in their interpretations. By the tenour of all
which discourse, before, of this import, it is evident that their
confession, at least of many of thein, is, that all the scriptures
are not infallible ; but some corrupted in the various transla
tions ; others, not to be taken merely as the words import.
Yet, for all this, many priests and professors, for their
own ends, if they are about to oppose the light within, or divine
illumination, and the sufiiciency of the holy Spirit's teaching,
deny it to be either the rule of faith pr life, or sufficient to guide
to heaven without the scriptures, which argues th^ir gross and
carnal diffidence, and sipful unbelief. Then, in plain contradic
tion, they place all the infallibility and sole sufficieney therein
upon the scriptures, as the only highest rule of faith and life,
the only rule and way to heaven and glory, the only rule to try
hoth doctrines and spirits by. And here they most idolatrously,
and in a most preposterous manner, prefer the scriptures be
fore Christ, and set thera up above the Spirit that gave thein
forth, vvhile they slight and cry down the light of Christ within,
as not any rule, &c. though it both manifests all things reprova
ble, and is the prover of deeds, whether they are wrought in
God ; for which end, " he that doeth truth bringetli his deeds
to the light." John iii. 19, 30, 31. But as Christ said to the unbe^
lieving Jews, so it may now justly be said to these opposers of
his light within : " ye search the scriptures, for in them ye
think ye have eternal life, and they are they which testify of me ;
but ye will not corae to rae that you might have life." John v.
39, 40. Mark, ye will not come to Christ, that ye might have
life. The scriptures do not direct raen to themselves for life and
salvation, but tothe Son of God, who is both the life^ the founda
tion, the way, and so the only rule, guide, and teacher, and not the
scriptures. But why do the Presbyters of our times so often

391
iexalt their own diverse meanings and interpretations, as the
rule, above the scriptures, contrary to the great stress, which at
other tiines they lay upon the scriptures? So that finally, they
deny both the spirit and the scriptures to be the rule, setting
up their own meanings over both, being ignorant of the scrip
tures and of the power of God. SVe may believe that the truth
of it is, it is more consistent with their gain and trade of preach
ing, that their meanings should be the rule over or above the
scriptures, than that the scriptures should be the only or highest
rule to heaven, as sometimes they pretend, for that bibles
are to be had at a great deal cheaper rate than their preach
ing. But then for their own ends, on the other hand, they
can, in plain self-contradiction, cry up the scriptures as
the onlj^infallible rule to heaven, when their design is to divert
people's minds from depending on the divine light ani immediate
teaching of God within, for life and salvation. Seeing that it is
evident, they can more easily avoid the scriptures' infallibility,
tor their own ends, that they may be masters both over the
scriptures and men's faith, for their lucre and gain, than they
can get any of the children of light to assist their trade, or any
to raaintain thein in it, who are turned from darkness to the
light, to wait upon the immediate teachings of Gpd. But it is'
easier for them to evade or dispense with the scriptures' infalli
bility, than to hinder the true light from shining in men's hearts;
for that is possible for them. Again : the scriptures were not
the Presbyterians' sole rule of faith and practice, when they
set forth their Directory, Confession of Faith, and Scotch Covd-
nant, agreed upon by the Kirk of Scotland and the Assembly
at Westminster, which was of no small charge. It is easy to
see, that their sole rule, (as they have pretended the scriptures
to be,) they can easily dispense with, add to, or vary frora, for
their own ends, at their pleasure, b6th in doctrine, discipline,
and practice, as might be instanced, not only for their unscrip
tural practice of sprinkling infants, but in many other tradi
tions and Babylonish relics.
S. Scandret's sense about the points in controversy examined.
S, Seandret. "By the light in every man understand^iiot
the light ofthe gospel. 3 Cor. iv. 4. Lest the light of the glo
rious gospel should shine," &c. p, 1, 2.
Answer. "The God of the world hath blinded the minds of
those that are lost, lest the light ofthe glorious gospel should
shine unto them." 3 Cor. iv.4. And this man's work is ofthe
same tendency, viz. tb blindpeople's minds, which implies thiit
the light of Christ Jesus, which is gospel light, is given to all;
but the minds blinded by satan oppose it. The subject which

302
satan works upon and prevails with, is their minds, not the
light. S. S. " Mark, it is not said tbe light, but God hath shined."
p. 7.
Answer. A frivolous exception. Can there be such divine
shining without his Divine light? "God hath shined in our
hearts," &c. and " God is light."
S. S. (upon Phil. iii. 16.) "The saints were to walk according
to their several attainraents what they had got out ofthe scrip
tures, by tbe sarae rule," &c. p. 9.
Answer, What scriptures ? They were to walk in the Spirit,
which directed their minds to God, that he might reveal his
mind to them. And here was the same rule, the same thing,
the sarae principle, their several attainments being according
to their spiritual growth in the light. Was the rule mentioned
in v3. Cor. x. 13, and Gal. vi. 15, 16, to be got out of the bible ?
See this man's gross ignnorance.
S. S. " Innocency, man's perfect light must not be the whole
of his rule," p. 11.
.Answer. A gross error. God was then his perfect light and
rule in bis teachings ; and is not that light which is perfect,
whole? S. S. " We need no infallible Spirit to help to discern the
counsels of light and darkness in scripture, for all there comes
from God." p. 37.
Answer. He is not told this by an infallible Spirit, for, many
counsels of darkness, of the serpent and wicked men, both
against God, Christ, and his people, are recorded in scripture.
And it is the Spirit of Christ, which is infallible, that truly
opens and reveals the truths in scripture, to the understanding
of the children of light.
S. S. "The Spirit dwelling in all believers, is sometimes a
sweet mover to duty, though no indwelling Spirit." p. 38.
Answer. Gross ignorance and confusion. What ! no indwell
ing Spirit, and yet " dwelling in all believers ?" Did you ever
hear such doctrine before !
S. S. "God' commands cease not to be God's commands;
either because t>c spirit doth not within put men on to obey
them," &c. p. 38.
Answer, A gross inference against the spirit ; for the spirit
of truth leads true believers into all truth, frofn which no true
and necessary comraands can be excluded, unless he will say,
some of them are no truths.
S. S. " We are to obey them, though the spirit within puts
not on  otherwise, some wicked men in living contrary to the
scriptures, do not sin, cannot be damned for so doing. For
sorae have sinned away the motions and strivings of God's
spirit." p. 38.

393
Answer, What will become of such poor people, as are fed
with such chaff and darkness as this ? And what is the tendency
of it, but to set people on, to work in their own wills, to set up
their own righteousness, without the movings of the spirit of
God ? And what will that profit them, since without this spirit
they are carnal and selfish in all their actions, and cannot truly
obey. Nor can wicked men, who have sinned away its strivings,
escape damnation, with all Stephen Scandret's pressing them to
obey the scriptures, without the guidance of the spirit. For
without him we can do nothing ; but all things through him that
strengthens us.
S. S. " Because a thing is written in the scripture, are we to
do it ? — I will in God's assistance, roll myself, and act faith
on God and Christ, because I see sweet words in the scrip
tures," &c. p. 38.
Answer. This is a faith of his own making, a will-acting, that
is not grounded upon the spirit of God, and its persuasion with
in — an imperfect imitation of the letter without the spirit. For
he hath not an infallible spirit " of discerning between the coun
sels of light and darkness in the heart ; nor to discern those few
truths it doth reveal," as he confesses, p. 37, and 31. So
that this book of his against us, proceeded from his darkness
and fallible spirit.
But if "God's spirit teach us by the works of creation, and
the light in every man propound the creation to be considered,
and help us thence to conclude a God, that he is to be wor
shipped, &c. for in him we live, raove, and have our being," as
is largely confessed, (p. 63,) then there is a twofold testimony
aflorded of God to mankind, viz. immediate and mediate, as
namely, 1. His spirit or light. 3. His works of creation, through
which his light gives men to consider and sec God and his eter
nal power, (Rom. i.) and to worship him. And this light and
these works are, and preach forth the power of God and his
wisdom, where the scriptures are not. And therefore God af
fords a sufficiency, even to the heathens, both of inward light,
and outward evidence of his power, &c.
They that have the holy scriptures in the bible, may thank
God for those good testimonies in them, as his light within
opens their understandings in them to the right use of them.
And they that have not the bible, have the book of the creation to
read in, andthe light within to open it, and to read and under
stand a Deity and Divine power through all, and over all. And
they that are horn deaf and blind shall not be therefore damned,
God having aflorded an invisible sufficient light to save, if
obeyed — to leave them without excuse, if disobeyed.
3D

394
And if by the use of reason, the spirit of God teacheth the
heathen moral duties, as in p. 34, which duties as he explains,
are to love and worship God, and to love our neighbours as our
selves; then have the heathen, First. A supernatural and Di
vine light, to wit, that ofthe Spirit. Secondly. His spirit, with
the teaching and reason of it, in that degree in which it.is in
them, is a rule of life to them that obey it and who bave not the
scriptures. And this confutes and overthrows the greater part
of S. S.'s book, or bundle of confusion.
S. Scandret most falsely obtrudes upon R. Ludgater this con
cession, viz. " That the will of God, as rauch of it as is revealed
by the light in every raan, without the help of scripture, is not
the only rule to Heaven." p. 23. " And this (says S. S.; fetched
out the very heart-blood of Quakery," Epist. This is a gross
abuse and lye ; for R. L. hath a better knowledge and esteem
ofthe light of Christ in every man, and its s»fficiency to guide
the obedient to heaven. "In him was life, and the life was the
light of men." John i. 4. This life and light of Christ being
divine, is therefore a sufficient rule.
S. Scandret hath also abused G. W. in several places, per
verting his words, and setting down words in G. W.'s name,
which he never wrote nor spoke; and in particular these words
about Christ's coming; viz. '* He hath tarried above sixteen
hundred years," (p. 86.) quoting Divin. of Christ, p. 49. And
then to back this abuse, and to lay judgment upon G, W. he
brings those scriptures, 3. Pet. ii. 3, 4, and Mat. xxiv. 48.
Whereas G. W.'s words were quite contrary ; " confessing both
to Christ's outward and inward coming, which his disciples did
not put afar off, as you do ; it being above sixteen hundred years
since they both waited for and received his coming." Here is
no such word as that, " He hath tarried" so long. We refer
the reader to the book and page before mentiimed to see S. S.'s
abuse in this. Many more might also be instanced, where, in
stead of answering, he hath wronged and belied our words and
books. S. Scandret in p. 33, saith, " though the counsels of God's
spirit in believers' hearts, be in themselves as certainly the
truth of God as are his counsels in the scriptures, yet are they
not to believers so certainly the truths of God."
Answer. What is this but to tell us that the scriptures can
better ascertain us of fhe truths therein than the spirit that first
gave forth those truths? or that the spirit of Christ is insuffi
cient assuredly to manifest his own counsels to believers ? which
is contrary to Christ's own testiraony, " He shall guide you into
all truth." " He shall abide with you forever." And " the
sons of God are led by his spirit;" "hereby know we that we

395
dwell in him and he in us, because he hath given iis of his spirit."
1 John iv. 13. chap. iii. 34. Therefore this spirit is our cer
tain and highest rule.
And as to the bustle he raakes about water-baptisra, it is
very confused and silly, (as at the dispute,) not plainly as
serting whom he would have the subjects of it, whether infants
or believers; yet brings some of the Anabaptists' arguments,
though we still suppose he intends infants, but durst not tell us
whether it be his practice now.
So, into what a labyrinth his work tends to bring people;
neither plainly telling thera the subjects, nor showing who are
the ministers of this iraposed water-baptism, whether himself,
or such as he, or who? And yet he enjoins it as " a means of
sanctification, a means of salvation," which we do not believe.
As also he explains not what he means by the Lord's supper;
whether the shadow or the mystery, and what is his own prac
tice therein ? whether he ministers bread and wine as a figure,
or the substance ? and whether the mystery or thing signified, .
be attained by any in this life ? This is unanswered. Nor
whether shadows be essential to the Gospel dispensation.
Concerning justification.
He has in some degree granted to truth, " that the word jus
tify, the scripture sometimes useth, to signify to make just by
inherent holiness, or to sanctify. Tit. iii. 6, 7. ' He saved us by
the washing of regeneration, that being justified,'" &c.
Here he has assented more to truth, than raany of his bre
thren. But it is rauch contradicted again in his handling the
matter of imputation of Adam's sin to those that are not parta
kers of it, and so of Christ's obedience, p. 96. As i{ Adam's sin
and Christ's righteousness, were imputed to them who partake
not of them. This we cannot own, and hath been often answer
ed in our books. And mueh we have against this sense of im
putation, as also against their opinion about personal election
and reprobation, and the cruelty, partiality, and ill consequence
ofthe Presbyters' opinion therein; and against S. S.'s shallow
and absurd managing the matter, whose manifest contradic
tions were long since published, whieh we do not understand
that he hath made any public essay to reconcile. A'so his
work about the scriptures, baptism, and the supper, is more par
ticularly and fully answered elsewhere, which there hath not
been, for some time, an opportunity to publish.

396
CHAPTER 11.
About justification and imputation.
S. S.'s question, " Whether we are justified by the righteous
ness of Christ imputed ?"
The question would better reach the controversy, stated thus,
viz. " Whether impure, that is, unsanctified persons, while
such, be justified by the iraputation of Christ's righteousness:'*
'Thus I stated the question at first, which S. S. evaded vvith
this, viz. " Whether justification be by the works of the law,
or by the righteousness of Christ through faith ?" Now denyiUg
the former, and granting the latter, this question will not find
out the controversy ; but rather, whether Christ's righteous
ness be imputed to persons in a disobedient, unsanctified, or
unconverted state ? Or, whether Christ's righteousness lie im
puted of God to persons who are not in some degree i-eally and
inwardly partakers thereof, by the inward work of Christ,
through faith and sanctification ?
I am for the real participation of Christ's righteousness, and
against a false imputation of it. But I confess the true imputa
tion of Christ's everlasting righteousness to true believers, who
inwardly are partakers of his work, nature, and image, which
the true seed of Abrahara in all ages were partakers of, whose
faitli was reckoned to him — as the faith of all his seed is t*
them — for righteousness, whieh was and is both real and inward.
By the righteousness of Christ, I understand his everlasting
righteousness, holiness, faith, nature, and image, from whence
his active and passive obedience, (as in his own person,) sprung;
and that true believers, as partakers thereof, are accounted or
esteemed of in the sight of God, being partakers of his holiness,
divine nature, and renewed therein to God ; in this they are
presented unto God in an absolute justified state. S. S. proceeds
thus, viz.
Respecting the word justify, " The scriptures sometimes,
but very rarely, useth it to signify, to make just by inherent
holiness, or to sanctify, (Tit. iii. 6, 7.) He hath saved us by
the washing of regeneration, that being justified," &c. p. 89.
Reader, be pleased to take notice here, how far he concedes
to a real justification as springing from the inherent holiness or
image of Christ in the soul ; and that this is effected through
sanctification, (and it must be from hence that the real imputa
tion ariseth,) and note, how he hath granted herein to the truth
of our principle, (in the first part,) though much of his follow
ing work be contradictory to this, as will appear. For this is
" to make just by inherent holiness, or to sanctify ;" the other

397
is, " to impute, or reckon, guilty or fall^en creatures just." So
that this man's imputation of Christ's obedience, must be oppo
sed to the real and inward participation thereof.
S. S. [justify,] " it is used in contradiction to sanctiflcation.
1 Cor. vi. 11. ' But ye are sanctified, but ye are justified,' &c.
and thus mostly ; we are therefore to take it in this latter
sense."* p. 89.
Though jMsti/"^ be often in scripture taken to declare just or
righteous, or to accept of as such, as well as to make just, in
which sense there is a distinction, not a contradiction nor seve-
ration, between sanctification and justification. Yet God never
declares, accounts, or accepts any as just and righteous, but such
as are really, in some degree, partakers of his righteousness in
themselves, by a living faith and subjection to hira, there being
also a time of justifying before men are justified. For it is
they who are of the faith of Abraham that are children of Abra
ham, whose faith, or believing God, whereiii was obedience,
was imputed or reckoned to him for righteousness. And true
and living faith is of the same nature still ; and so is the real
imputation, which comes from God, and is evidenced to the soul
by his spirit. And the truth of this is further confirmed by the
very proof which he hath cited before, which proves that sanc
tification is previous to, and joined with, justification ; and that
it is such as are washed and sanctified that ave justified, and
that " in the name ofthe Lord Jesus, and by the Spirit ofour
God." 1 Cor. vi. 11. It was not the unrighteous, unconverted,
or unsanctified, that were justified, but the sanctified. And
therefore it is not the guilty and unsanctified persons, applying
or imputing to themselves Christ's act*e and passive obedience,
OS performed in his person, that w\l\ justify, make or declare them
just in the sight of God, but the inward operation of his Spirit,
sanctifying, renewing, and changing them from sin and impu
rity, into the image, name, and nature of Christ Jesus; that as
they have borne the image of the earthly, so they must bear
the image of the heavenly, which must be in reality.
S. S. "Justify, signifies, to declare just. Luke vii. 35.
< Wisdom is justified,' &c. Psal. li.4. « That thou mayst be jus
tified,' &c. — To absolve, acquit, or discharge. Rom. xvii. 16.
« It is God that justifieth,' &c. Proverbs viii. 38. ' He that jus
tifieth the wicked, and he that condemneth the just, are hoth
abomination to the Lord.'" p. 89.
He says true in the definition of the terra justify, but whe
ther his after application or imputation of it, (as to the crea
ture,) agree therewith, or not, will further appear. However,
his definitions, being compared, intimate thus much to us, that
? This contradistinction is his own or tutor's inventing.

398
to justify, is both to make just by inherent holiness, and to de
clare that thing or person just which really is so. As, wisdom
is declared just ofher children, God is declared just when he
speaketh, who justifieth his elect, acquitteth and declareth them
just to whom there is no condemnation. Rora. viii. 1, 2, 3, 4, and
verse 33. But on the other hand, as concurring with the defi
nition before, " he tbat justifieth the wicked ;" that is,^he that
declareth the wicked just, and So the unrighteous righteous, the
impure pure, absolveth or acquitteth the wicked or wicked work
ers, while such, " and he that condemns the just, are both abo
mination to the Lord !" And then the next thing to be inquired
is, whom doth S. S. declare just ; and in what state are the per
sons, whom he justifies, declares just, absolved, acquitted, or
pardoned, as his terms are i
S. S. " This acquittance to us fallen creatures, is a proper
absolution or pardon. We are guilty in our own persons, p. 91.
Now Moses, or tbe law of God, is the true accuser of every one
of us. John V. 45. ' There is one that accuseth you, even Moses
in whora ye trust.' The only defence is, though 1 am guilty,
yet satisfaction hath been raade for that guilt, p. 90. Yet God
pronounceth us just, and absolves us, for the satisfaction or
righteousnes of Christ." p. 91.
Reply. Without faith it is irapossible to please God ; and with
out holiness none shall see hira to their justification or comfort.
Our pardon and absolution from sins past, must be received in
our rising out of sin and the fall, and by the power of God re
newing us into the image of God, through a living faith in
Christ, repentance, or a real change of the mind and heart from
evil, and so, by a true serration of the creature from enmity
and wicked works, wherein men are eneraies in their minds.
For, while you stand as " fallen creatures," " guilty in your
own persons," enemies in your minds by wicked wprks, and in
the state ofthose unbelieving Jews whom Moses accused, as be
fore confessed, God doth neither pronounce you just, absolve,
nor pardon you in that condition. Ami while you so pronounce
or declare yourselves just and acquitted, you are but justifying
the wicked, wherein you are an abomination to the Lord, as is
proved before.
It is true, he that confesses and forsakes sin finds raercy,
upon true, repentance and conversion. The creature obtains
remission of sins past, and that through faith in the name and
blood of Christ, which -hath a secret influence upon the soul, and
sprinkleth the conscience from dead works, in order both to
pardon and justification, upon the act of living and true faith in
Christ. Yea, Christ as the one offering, sacrifice, and propi-
tiation for the sins of the whole world, whieh puts away sin,
consecrates, makes true believers holy, and declares God's com-

399
ing near to. man in kindness ; I say, Christ, thus considered,
hath an inward influence and effect upon the believing and peni
tent soul, to bring it near to God, and render it capable of re
ceiving mercy and forgiveness, and of feeling the pardon and
peace, upon true conversion from sin and evil. Yea, I further
testify, that God looks upon and hath a regard to every ap
pearance and effect of his grace and spirit in the soul, even
from the very first act of faith, springing up and budding of
grace, to the highest growth thereof; even, from David's re
pentance, to his songs of deliverance ; from Niniveh's believing
God and repenting, to his people's walking in newness of life ;
frpm the prodigals return to his Father's house, to his abiding
therein. Yea, to the first appearance of true tenderness, and
hrokennes of heart, or godly sorrow for sin, the Lord hath re
gard : " To this man will I look, saith the Lord, that is poor
and ofa contrite spirit, and trembleth at my word." The work
of Christ, or of grace in the heart, from the beginning tothe
accomplishment thereof, is acceptable to God, beeause of the
dignity of him that worketh it, and not from any dignity or
worth of the creature's own ; but only the creature is accepted,
as in Christ, we are accepted in the beloved, and it is for Christ's
sake that God forgiveth us, and not merely for our own. How
beit, it is so far as we are related to Christ, and have an inter
est in him and his righteousness, by a living faith, that God
owns and looks upon us in a way of acceptance. He respects
his own image in us, and doth not justify, acquit, or accept men
only upon the account of Christ's sufferings and acts of obedi
ence, as done in his person : for if he did, then were all men
justified for whom Christ died, and that was for the whole world,
all men in general ; " he tasted death for every man." Yet
his obedience and sufferings in the flesh had a good end and ef
fect, he heing through all both acceptable and prevailing with
God, for the good of mankind. And we must needs partake of
the benefit and effects thereof in our souls, so far as they have
an influence upon us, by the life and power of Christ ; consider
ing "the travail of his soul," through all his sufferings, which
were inward as well as outward, his soul being made an offer
ing for sin." And bis making " intercession for the transgres
sors," was, that men might be influenced with a real sense and
sorrow under theirown sin, and be made sensible of Christ's
sufferings and travail of sbulj and know the fellowship thereof,
and be made so conforraable tohis death, through the operation
of his spirit and life in thera, as to be raised up in the likeness of
Christ's resurrection, in dorainion and triumph over sin and
death ; and not plead Christ's satisfaction and" righteousness,
only as in himself, in their stead, to absolve or justify the guilty,
whom God will not clear? nor wiU he acquit the wicked.

400
Christ's rigbtedosness will not excuse any in unrighteousness;
for lie ,vas a holy example as well as a sacrifice and pruiiitia-
tion. And he that saith, he hath an interest in Chrisfs right
eousness, or that he abideth in Christ, « ought to walk as he
walked." Now the question is not, whether Christ was a most satisfac
tory sacrifice, or well-pleasing to the Father? for that is un
deniable. He was the delight ofthe Father's soul, "who gave
himself for us, an offering and a sacrifice to God, for a sweet
smelling savour." Ephes. v. 1, 2. But, in what state and condi
tion are we acquitted, pardoned, and justified of God, and in
what nature ; whether, as fallen, sinful, guilty persons in our
selves, merely by tbe sufferings of Christ in his own person,
(whieh were finite,) without respect to his work in us? Or, as
converted, believers, sanctified, obedient, new creatures in
Christ, accepted (and so justified) in his own righteousness, as
real partakers thereof? The latter is the justification and im
putation which I plead for, and not the former. I would not
have raen flatter themselves, nor one another., in sin and dark
ness, with Christ having done all, paid all, satisfied God for all
sins past, present, and to come, and that in their stead; nor to
think themselves thereby absolved, acquitted, and justified in
their sins and fallen estate. Such doctrine hath strengthened
the hands of many evil-doers, and made many hypocrites, , who
are yet to undergo a sense of the judgraents and terrors of the
Lord, and to know " repentance from dead works," before they
receive " forgiveness of sins past," or Jesus Christ as the
atonement or their peace. For he came in the likeness of sin
ful flesh, that he might " condemn sin in the flesh," before man
be justified from it.
If the question be, what is it that gives us interest in Christ's
righteousness, or upon which it is imputed or reckoned to us ?
he answers — " Our faith." Rom. x. 10.
If the question be, what will evidence our faith to be living
and sound faith ? he answers — " Our sincere obedience to the
law." Jam. ii. 34. You see then, how that by works a man is
justified, and not by faith only. " We are justified by works,
as evidencing our faith, living by faith, as giving interest in
Christ's righteousness — by Christ's righteousness, as constitu
ting us righteous," &c. p. 91.
The reader may see, I take the better part of his confession,
as well as the worse. He hath truly confessed here, 1. That
it is onr living and sound faith that gives us interest in Christ's
righteousness, and upon which it is iraputed or reckoned to us.
2. That our sincere obedience to the law, (or works of faith,)
doth evidence our faith to be living and sound. Whente it fol
lows, that none are justified, but those who are in a living and

401
sound faith in Christ, and sincere obedience to his law. There
fore justification was not effected or compieud without us by
Christ's sufferings, or death, in his person ; for •• he di( (• lor
our sins, but rose again for our justification," which is effected
in bringing forth in us " the answer of a good conscience."
Nor art thou e\tUev justified or pronounced righteous in the sij-iht
of God, (whoever thou art,) who art a guilty person, a fallen
creature, accused by Moses, unsanctified, unregenerate, impure.
See how manifestly the man hath contradicted himself in these
passages, one while justifying the guilty, or disobedient ; ano
ther while, only those who have a ••living and sound faith,"
and are " sincerely obedient," who thereby are interested in
Christ's righteousness. With this I agree, but not witli the
other whieh "declares the guilty and disobedient, just or inno
cent," p. 91. And what then? Must the guilt be charged upon
Christ, " who offered up hiraself, a Lamb without spot to God,''
and was " a sweet smelling savour to hira," of whom all our obe
dience ought to savour, that by him we may "offer up living
sacrifices unto God ?" Both we and our actions must sa-^nur of
his unction, and not oi poUution, sin, or guilt, if we be just fied or
accepted in the beloved.
He accuses G. W. with teaching justification "by faith in
Christ, and the works that follow faith, without Christ's righte
ousness imputed." p. 91.
The end of this charge is false, the words " without Christ's
righteousness imputed," are a forgery; they are his own words,
and not raine. I have both owned and confessed the real and scrip
tural sense of imputation, in the 66th page of "The Divinity of
Christ,'' part first, and several other places : " The blessed
man's partaking of Christ's righteousness through faith ; and
that justification i$ in the righteousness of Christ, hy faith in
him; and that this true and living faith, and the righteousness
of it, are reckoned, or imputed tothe true believer ; yet we do not
grant, that sinners or polluted persons, in that state, are clothed
with this righteousness, or that it is imputed to them, as theirs,
whilst they are out of it." These were my words, which clear
me from his charge; although he addsthereto, that I say, " faith
in Christ, and works that follow, without any raention of Christ's
holy life and sufferings," p. 92, which is false again, and the
contrary raay he often seen in my said book, Divinity of Christ.
For, 1. Living faith in Christ cannot be without the participa
tion of Christ's holy life, virtue and effects of his sufferings and
blood, which sprinkleth the conscience, cleanseth from sin, &c.
2. We are by faith in him spiritually influenced with a sense of
his sufferings, travail of soul, and fruit of his intercession therein.
"I bear in my body the dying of the Lord Jesus, that the life
also of Jesus may be manifest in my mortal flesh." 3. In spir-
3E

402
itually eating of his flesh, and drinking of his blood, we receive
of his life in us, come to live to God in his love and favour; and so
we p^take of Christ as the one offering, sacrifice, or propiti
ation, that makes holy, in whom God comes near lo us in mercy,
and we to him in a holy life. And this is the "one offering,"
by which " he hath forever perfected them that are sanctified,
whereof the Holy Ghost beareth witness unto us." Heb. x. 16.
Obj. « You have not from the beginning of your life to the
end, perfectly obeyed the law ; what have you to say why you
should not bear the curse ;" p. 93. . ,
Answer. This is an irapertinent objection, and unsuitable for
him that does not believe perfect obedience to Christ attainable
in any part of our life, either beginning or latter end. But God
will not bring his charge against them, whose sins are forgiven
and blotted out, to be remembered no more in the new covenant,
who since they have received remission and justification of life,
have the answer and testimony of a good conscience to plead,
which gives boldness in the day of judgment. The heart " being
sprinkled from an evil conscience," there is a drawing " near
to God in full assurance of faith." " If our heart condemn us not,
then have we confidence towards God." Howbeit, upon the
charge before, as S. S.'s chief objection, depends mueh of his
work, and what he pleads to this, as his only defence, is, Christ's
holy life and sufferings, obedience todeath, &c. notsanctification,
nor Christ's righteousness or life inherent in us, or the answer of
a good conscience, &c. And why so? Does he think this cannot
acquit us, or render us acceptable to God?
S. S. " In justifying, God doth judge us by the law, though
by the gospel also. To be righteous, in a legal sense, is to be
invested with a sinless righteousness from the beginning of
life to the end thereof. This the law requires, it requires per
fection, not only in the end of our lives, but in the middle also,
and in the beginning, p. 93, 93. But the breach of this,
(says he,) will be the accusation or charge that the law, or jus
tice, will bring against us at the day of judgment." p. 90.
Reply. The man runs upon a mistake, and thereupon makes
his apologies and defence. For there will be no occasion for
God to bring this charge against his elect, (or those whom he
hath justified,) at the day of judgment. For, 1. Against a
righteous man there is no law ; neither doth the gospel judge
such as transgressors all their days, as is vainly imagined.
And how should you be justified, while you are judged both by
law and gospel ? Doth not the gospel acquit and clear such as
in the flesh receive it, from the condemnation of the law, that
being justified by faith they may have peace with God?
¦2. They who are pardoned of sins past, and justified by Christ
from all those things, from which they could not be justified by

408
the law of Moses, are received into a covenant of grace, mercy,
forgiveness, love, peace, and union with God : for such is the
new covenant, wherein God will remember their iniquities no
more. 3. They wh6 are thus justified and received into cove
nant with God, have passed from death to life, frora condem
nation to justification, through the law are become dead unto
the law, that Christ might live in them ; and the life they live,
is by the faith of the Son of God, which faith purifies the heart,
and the mystery of it is held in a pure conscience. 4. The
gospel is preaehed to them that are dead, (viz. in sin,) <*that
tbey might be judged as men in the flesh, but justified after
God in the spirit." And God's sending his Son in the likeness
of sinful flesh, was that sin might be condemned in the flesh,
" that the righteousness of the lavv might be fulfilled in us,
who walk not after the flesh, but after the spirit." Rom. viii.
Therefore justice will not, at the day of judgment, charge us
with transgression and imperfection, from the beginning of life
to the end.
They that are come into covenant with God, who therein are
in a justified condition, have this to plead : " we have known and
believed the love that God hath to us ; God is love, and
he that dwelleth in loVe dwelleth in God, and God in him.
Herein is our love made perfeiet, that we may have boldness
in the day of judgment, because as he is, so are we in this
world." 1 John iv. 16, 17. And doth not this perfect love and
conforraity to his image, which gives this boldness in the day
of judgment, spring from the life and work of God in us ? And
is not this our love, (or such conformity,) inherent in us, as we
dwell in God, and God in us ?
6. " What the law saith, it saith to those that are under the
law ; but we (true believers) are not under the law, but under
grace ;" and " shall we sin because we are no raore under the
law but under grace ? God forbid ; for how can we that are
dead unto sin, live any longer therein ?"
But, whereas this opposer's main charge is, " You have not,
from the beginning of life to the end, perfectly obeyed the law,
or been invested with a sinless righteousness, perfection, &c."
This is not stated according to his own doctrine and principle,
which concludes that there is no such perfection attainable in
this life, either in the beginning, middle, or end of life. So
that, according to his own doctrine, he should have stated it
thus, (and it may justly be charged upon these sin-pleasers,)
viz. You have lived in sin and disobedience all your life long,
and have preached to others, that perfect freedom from sin and
corruption is not attainable in this life by any, either in the
beginning or end of life ; but have preached raany into raore
looseness aud liberty of sinning, by telling thera that it is God's

404
good pleasure not to remove the being of sin in this life, but to
suffer corruptions to remain in his saints to keep them humble.
So no part of your life is pure dr clean, but corrupt and sinful.
What have you to plead or say for yourselves, why sentence of
damnation should not pass upon you ? The sin-pleasing Presby
ter pleads, viz.
" Chrisfs holy life and siiffering, is our- only defence or
apology against this charge, p. 93. Though I am guilty, yet
satisfaction hath been made for that guilt. Because therefore
the same fault cannot be twice punished, after satisfaction it is
as if it never were. This is the only way of defence we have
at God's tribunal, p 90. Chrisfs sufferings are they for which
God will justify us ; they have fully satisfied justice for our
sins. We raay be confident they will secure us frora condemna
tion — it being against justice to punish those sinners a second
time that have been punished lo the full already." p. 106.
To all vvhich it may be justly replied, and reflected upon you
who are thus pleading and making your apology for your sins
and unholy life : this will not cover nor excuse you in your
sins, if you live and die in sin; your mouths will be stopped;
you will not be able to plead Christ's holy life and sufferings,
to rescue you frora conderanation ; " except you repent, ye
shall all likewise perish." What influence or effect hath
Christ's holy life or sufferings upon you, only that you profess
and plead them ? So it may be said, Christ was ever holy, but
you were never holy. Christ was a sacrifice of a sweet smell
ing savour to God, which neither your life nor actions smell
any thing of ; but on the contrary are a bad savour to him.
Christ was an holy and perfect example, which you never
followed, nor ever intend to follow so long as you live ; for you
do not believe it is attainable. Christ came to condemn sin in
the flesh, which you keep alive (and plead for) in your flesh, as
long as yon live. Christ also came to fulfil the righteousness
of the law in us who walk not after the flesh, but after the
spirit ; but you do not own nor believe its fulfilling to be in your
persons, but only in Christ's person. Christ's blood was not
only for remission of sins past, but is to cleanse from all sin,
and to purge the conscience, sanctify, &c. But this you reject,
and in your sins and defiled consciences, trample the blood of
the covenant under foot ; and add to the sufferings of Christ,
and the sin of his persecutors, by adding sin to sin, and so
grieve his spirit all your days, and plead his holy life for your
defence therein. The guilt of his blood will be charged upon
you in the day of judgment, if you repent not.
And further, you blasphemously charge Divine justice with
punishing your sins to the full in Christ, or punishing him that
was ever innocent to the full for your sins j so that you account

405
it against justice to punish your sins again in you, though you
live and die in thera. And yet you think it an excellent piece
of justice to punish the innocent to the full, Jor the guilty. But
your raistake in this is gross, as will further appear, and you
will not hereby be acquitted, nor cleared. This will not prove
you invested with Christ's everlasting righteousness ; nor will
this cover your own filthy rags, or hide your shame.
And while you think that you are secured in your sins from
the stroke of justice, as having been fujly executed, and that
by way of revenge, upon the innocent Son of God, in punishing
your sins to the fuU upon him ; I say, while you state this as
the nature of the satisfuction by Chrisfs suffering in your stead,
the whole world may as well acquit itself thereby frora punish
ment as you ; for he died for all, and is " the propitiation for
the sins of the whole world." And therefore if this must be
looked upon as the full punishment of sin, that it was laid upon
Christ, and that " the sin cannot be again punished after such
satisfaction," this may make a raerry world in sin — once pun
ished to the full in Christ, never to be punished again upon the
offender, which the law directly takes hold of. Oh soothing
doctrine to sinners ! the jdain effect of which is, to make the
wicked world rejoice in a sinful state, and say, " O admira
ble justice, that was pleased thus to revenge thyself upon an
innocent man, that never sinned, and to punish our sin to the
full upon him ! 0 transcendent mercy, that hast found out this
expedient, that we might be fully acquitted, pardoned, and dis
charged frora the penalty that is just and due to us for all our
sins past, present, and to corae !" Oh ! what glad tidings are
these to the hypocrites and drunkards, &c. And how merry
they are apt to be in their sins, upon their ministers' proclaim
ing such an act of indemnity of all offences and injuries past,
present, and to come, not only against their neighbours, but
against God himself.
But if it be objected, " that without sound faith, (whieh is a
working faith,) men have not an interest in Christ's obedience,
righteousness, or satisfaetion ; nor are we invested with any
thing for whieh God should pronounce us righteous," &c.
p. 93, 94. Hence it follows, then, that if they remain in unbe
lief they have no interest in Christ's righteousness or satisfac
tion ; and then the consequence is, Christ did not make satis
faction in our stead, nor was punished for the sin of unbelief,
nor for the effects of unbelief, to acquit us therein ; for what
sins then was he punished to the full ?
But above all it appears strange, that God could not remit or
pardon past offences, without such a severe payment and satis
faction, as is implied, because, as some say, " he dispenseth
not with the act of law.'' If he could so punish his innocent Son

406
to the full, who never offended, was not this dispensing with the
act of law, when the law was made for offenders, and added be
cause of transgression, and to punish sueh i For it was not made
to punish an innoceht or righteous man, against whom there is
no law.
But if to pardon former transgression upon true repentance,
and to save man from sin and wrath, be not inconsistent with
the infinite goodness and mercy of God himself; and to be both a
just God and a Saviour, were not inconsistent; then his divine
justice consisted not in such severity, as to oblige him from
showing mercy Without such a rigid satisfaction and payment,
as that of " punishing his Son to the full, and pouring out his
wrath upon him, for the sins of mankind." Where remission
of sin is obtained, there is both a relaxation of the severity of
the law, and a manifest effect ofthe propitiation, or sweet
smelling sacrifice of Christ, as mediator and advocate ; and not
as the object of wrath, revenge, and full punishment from God,
that is due to sin, und that to acquit the sinners continuing
therein. And his " not sparing his own Son, but delivering
him up for us all," and his being made " a curse" for us, was
neither equivalent to that of eternal death, nor to the curse and
damnation which sin and sinners have deserved. Nor doth it ab
solve man from his obedience to the law of the new covenant or
spirit of life in Christ, though it was for a relaxation of the law,
as to the bondage thereof, and in order to abolish and end the
first covenant and the curse thereof; yet not to pardon or justify
men in sin against the second. Nor is it any loosening, but a
reinforcing ofthe terms thereof; for he took away the first, that
he might establish the second. He removed, and ended the
shadows, that he might exalt the substance that was vailed un
der them. He blotted out the halnd-writing of ordinances, and
nailed it to his cross, that he might reinforce the law of the new
covenant written in the heart, that we might not be withnut law
to God, but under the law to Christ. He fulfilled the law in his
person, and doth fulfil the righteousness of it in them that walk
not after the flesh, but after the Spirit. He not only reraoved
the shadowy part of the law, and the curse thereof, through his
sufferings and sacrifice; but he also actually delivers the soul
frora the inward terrors, condemnation, and wrath of the law,
(upon true repentance and contrition of heart,) in remission and
pardon, through faith in his blood, being virtuously felt, and ef
ficaciously evidenced, by his holy Spirit, to the soul that hath a
part in Christ, as the propitiation for the sins of the whole
world ; whose blood bears record in the earth, agrees in one
with the Spirit, sprinkleth the conscience from dead works,
speaketh forth merey and forgiveness, better things than that
of Abel. Besides, Christ was as well exemplary, as propitia-

407
tory or gracious in his sufferings, which had both a blessed ac
ceptance and effect 'with God, and a spiritual influence upon
them that follow hira in Spirit, further than the historical faith
and relation thereof, as he said, " if any man serve me, let him
follow me, and where I am, there shall also my servant be."
John xii. 26. And thus far is his example spiritually fulfilled
in thera that follow him, namely, as Jesus Christ was outwardly
circumcised, baptized, crucified, put to death, (as concerning
the flesh,) buried, quickened, raised up by the powerof God, &c.
his followers or servants are spiritually circumcised, baptized
into his death, or crucified with him, buried with him by bap
tism, (as partakers ofthe fellowship of his sufferings,) quicken
ed by his Spirit, raised up by his power into the likeness of his
resurrection, and having suffered with him, shall reign with
him. In opposition to the doctrine of such a rigid and severe satis
faction, as is by divers asserted ; I must tell my opposers, that
although " the chastisement ofour peaee was upon him," and
" by his stripes" we are said to be " healed ;" this is neither of
" the nature of revenge from God, wrath, or punishment to the
full, that is due for sin," nor doth it exempt or free those, who
come to be his followers, from being liable to God's Qhastise-
ment or correction, when there is cause for it : for whom he
loves, he also doth correct, which is not revenge, as itis said, " if
my children forsake my law, and keep not my commandments,
then will I visit their transgressions with the rod, and their ini
quity with stripes ; nevertheless my loving kindness will I not
utterly take from thera," &c. Psa. Ixxxix. 30, 31, 33. 33.
This concerned David, and his seed, who notwithstanding did
so undergo the chastiseraents ofthe Lnrd, that he often went in a
bowed down and raournful state, as when he complained, " My
God, my God, why hast thou forsaken me," &c. (Psa. xxii.) which
were the same words Christ uttered in his deep sufferings, (Mat.
xxvii.46,) plainly intiinating, how he took upon him the sufferings
and burt:hen of his people, and his bearing the sins and burthen
of many. Wherein it is evident, that those who follow Christ
through the work of regeneration, and obtain the new birth, do
spiritually pass through the fellowship of Chrisfs sufferings,
and partake of their due shares thereof, both for their remis
sion, and to oblige thera to follow him in his own way of light
and life, whereby, they who are faithful to him, witness the
blood ofthe covenant, that cleanseth frora sin, find an interest in
that everlasting covenant. This is the way and passage of the
ransomed ofthe Lord, who through his judgraent and chastise
ments have found a ransom, received the atoneraent and an in
terest in the everlasting inheritance of life and glory.

408
Having thus far spoken to the matter in general, I come fur
ther to S. S.'s particular passages, that chiefly concern me to
answer. S. S. " The law never allows us to sin. If at ten years of age
a person commits murder, and then lives according to the law
ofthe land in every tittle forty years, then is arraigned for this,
the judge cannot pronounce him innocent, and so acquit him,
because the law did not allow him to coramit murder any part
of his life." p. 93.
Answer. A truth in both. i. The law never allows us to sin,
no more doth grace, or the gospel : " shall we sin, because we
are no more under the law, but under grace? God forbid, for
hovv can we that are dead unto sin live any longer therein ?''
2. Justice cannot pronounce a .guilty person innocent, upon the
cessation from the mere act of unrighteousness ; but God's lov
ing kindness and tender mercy can, and doth, afford remission
upon true repentance ; and his justice can pronounce him
innocent, that is purged from the nature and root of sin, and
washed from iniquity. " Have mercy upon me, 0 God, accord
ing to thy loving kindness ; according to the multitude of thy
tender mercies blot out my transgressions, wash rae thoroughly
from mine iniquity," &c. Psa. li. 1, 2. They whose trans
gressions are thus blotted out, who come thus to be washed and
saved, through the washing of regeneration ; such are jus
tified by his grace, and can be pronounced innocent, as being
washed and sanctified ; and such have the demand of a good
conscience. And though pardon and justification look not back
at the unconverted state with severity, but with remission
upon conversion ; yet they require what God's covenant doth
afterwards, to the end of our days ; that is, not to live in sin,
but in Christ's righteousness: "The grace, (or favour) of
God, teacheth us, that denying ungodliness and worldly lusts,
we should live soberly, righteously, and godly, in this pre
sent world." Tit. ii. 13.
" To be invested with Christ's everlasting righteousness,"
(p. 93.) is the very thing I plead for, and if in reality the man
stood to this, the controversy would soon have an end.
And he further assents to truth, viz. " If this righteous
ness be npt put on by faith, we are not invested with any thing,
for which God should declare or pronounce us righteous." p. 93.
From whence observe, that we must be invested with
Chrisfs everlasting righteousness, if God pronounce us righ
teous. Take justification and imputation in this sense, and we
differ not in this matter. But judge how well this agrees with
imputing and reckoning guilty, condemned, fallen crea
tures, just or innocent, only on the account of Christ's suffer
ings and death, while such condemned creatures are invested

409
with sin and guilt, and not with Christ's everlasting righteous
ness f Will his telling us of " Chrisfs death imputed,"' (p. 97.)
make up the matter? It is true, Christ is our surety, and that
of the new testament or covenant also. 1. [Our surety,] since
without him we can pay no debt, nor truly obey or fulfil the terras
thereof, butonly in and through him that strengthens us. 2. Of
the new testament, in fulfilling the promises belonging thereto ;
for all the promises of God are yea and amen in hini.
David describes the blessedness of the man to whom God
imputes righteousness without works, saying : " Blessed is he
whose iniquity is forgiven." But S. S. is not pleased to take
notice of, but overlooks, the following words, viz " Blessed is
the man unto whom the Lord imputeth not iniquity, and in
whose spirit there is no guik.'' Psal. xxxii. 1, 3. If it were
only a man thus qualified, that the imputation of Chrisfs
righteousness and justification were pleaded for, we should not
have this controversy ; but should agree, that the man in whose
spirit is no guile, is blessed. He is the man whom God pro
nounceth just and innocent ; his transgression is forgiven, his
sin is covered. And although it is said, " God imputes righ
teousness to him withrmt works ;" yet it is to be understood
that it is riot without a sincere obedience, because in his spirit
there is 7io guile. And then, without what works ? — 1. Not with
out the work of living faith. 2. Not without yielding true sub
jection or obedience to God in his spiritual requirings or law
of faith ; for Abraham not only believed God, but by faith
yielded to obey him. Without what works then ? but the works
of the law, (as wrought by the flesh, or fleshly Jew,) by vvhich
no flesh shall be justified. I mentioned circumcision, and
other things, that were types or signs, wherein the righteous
ness of faith doth not consist. See Divinity of Christ, p. 64, 66,
in which this point is opened and cleared, fiut to this S. S.
objects, viz. " He errs, calling the ceremonial law a law of
works; in .giving this, the Lord gave a law of grace to his
people." p. 94.
Rejdy. If the ceremonial law be not a law of works, but a
law of grace, he should have been so ingenuous as to have told
us, what tbe law of works is, which the apostle distinguishes
from the law of faith, (Rom. iii. 27.) as he doth between justi-
fying faith and the deeds of the law, a^ wrought and boasted in
by the literal Jews — and whether the law of works be some
law inferior to that of circumcision and other type«. But to
show S. S. his error, in denying the ceremonial law, (as he
.calls it,) to be the law of works ; let him consider, that after
the apostle excludes boasting, not by the law of works ; and
concludes a man is justified by faith without the deeds of the
law, he saith, '< is he the God of the Jews only ? is he not also
3P

410
of the Gentiles ?" and that it is " by faith" that God "justifies
both the circumcision and the uncircumcision ;" and that
" faith was reckoned to Abraham for righteousness," " not in
circumcision, but in uncircumcision ;" and that " he received
the sign of circumcision, a seal of the righteousness of the faith
which he had, yet being uncircumcised, that he might be the
father of all them that believe," though they "be not circum
cised," &c. Rom. iii. 38, 39, and ch. iv. 10, 11, Gal. ii. 16,
and iii. 2, 6, and iv. 10. And further, " If ye be circumcised,
Christ shall profit you nothing," ch. v. 3. From all which it is
plain that the law of works, as opposed to the law of faith,is that
which enjoins circumcision and other signs and shadows, and
that these are the works which are not imputed to justification.
Nay, I shall further grant, that all man's works or working
whatsoever before a living faith, are neither available nor
accountable unto his justification with God. And on the other
hand, that a true and sanctifying faith, and believing in God
from a sense of his living word or holy comraand in the heart,
is accounted for righteousness to him that so believeth, before
he hath performed his actual obedience ; even while in the faith
he is passively waiting upon God, (as being ceased to do evil,)
that he may receive strength to do good, while he is so be
lieving, and waiting, and breathing to the Lord, and saying,
" draw me, and I will come after thee ; lead me, and I will
follow ; give me strength, and I will walk in thy ways ; come,
let us walk in the light of the Lord," &e. knowing that it is
the power of God tbat begetsliving faith, and thereby changes
and sanctifies the mind unto a living and sincere obedience.
This faith is the gift of God, a fruit of his own spirit, and
therefore accounted of by hira, and reckoned unto us. I would
not make the scriptures speak, "that God imputes works
wrought by us, without works by us ;' (as S. S. falsely accuses
me, p. 94.) but rather, that God imputes his own works in
us, without any self-works wrought by us, and accepts us in
the beloved, in whom we are created again unto good works.
How ean Christ's sinless obedience frora the beginning of
life to the end, p. 94, (vvhich takes in his conformity to the
law,) be iraputed to the guilty and fallen creature ; or that
conformity be the everlasting righteousness wherewith the true
believer is invested, when it is not the works of the law, but
the righteousness of faitli that justifies and recommends to
God ? And this is inwardly possessed, where true faith, and the
obedience thereof, is enjoyed and lived in. It is not Chrisfs
conf .rniity to the law that justifies us, but his making us con
formable to his own image, and partakers of his everlasting
righteousness, for vvhich God pronounces us just ; for men are
not imputatively righteous or just, when actually condemned as
guilty, sinful, fallen creatures.

411
And further, I deny that Chrisfs conformity to the law,
whilst on earth, doth either " constitute or reckon us righteous
from the beginning of life to the end." p. 95. For tliat God
according to his grace and mercy, forgiveth sins that are past,
before faith, or done in the state of unbelief; and after his visi
tation and raercy is received, the law and righteousness of faith
enjoins us to newness and holiness of life, without whieh he
will not acquit us. " He will not acquit the wicked, if I sin
thou markest me, and thou wilt not acquit rae from mine iniqui
ty," Job X. 14. And then, " shall we sin, beeause we are no
more under the law, but under grace ? God forbid," &c.
He says, " But were the works of faith perfect, yet could
they not be a justifying righteousness. " p. 96. Though right
eousness, in the abstract, and as it is everlasting, doth not con
sist, or is not made up of any outward work or teraporal acts j
yet to conclude that the works of faith, though perfect, cannot
be justifying, is contrary to the apostle's testimony of being
"justified by faith," whereby " we have peace with God."
And, " you see then that by works a man is justified, and net by
faith only. Was not our father Abraham justified by works,
when he offered up his son Isaac?"
And " God will ordain peace for us ; for he hath wrought
all our works in us." Isa. 36. And then are not his works
in us, tending to our justification and acceptance, reckoned
onrs, as wrought in us i Are not these accounted of with the
Lord frpm the dignity of himself that worketh them ? For to
him itis said, "thou hast also wrought all our works in us."
To that question, " will he say that Abraham did not in faith
circumcise his son?"
Answer. But he was justified before ; for faith was reck
oned to Abraham for righteousness when he was in uncir
cumcision. Though every act of true and living obedience,
both before, under, and since the law, was done in faith, yet
they are not made righteous by the mere works, but by that
power and spirit of faith that works them.
And if as we arc raade sinners and condemnable by one
man's disobedience, we be so made righteous and justifiable by
the obedience of one, then we must be as really made righte
ous in the second Adam, as we were sinners in the first Adam,
" As in Adara all die, so in Christ shall all be made alive."
" As we have borne the iraage of the earthly, so we must bear
the image ofthe heavenly;" which is not frora a mere iraputa<-
tion of either without a real participation. Those are not inno^
cent or clear in themselves who are either made or reckoned
sinners hy one man's disobedience; nor are those without the
participation of Chrisfs righteousness in themselves who are
made righteous by his obedience. They that "receive abun-

412
dance of grace and of the gift of righteousness, shall reign in
life by Jesus Christ. « Death hath passed upon all men, for
that all have sinned." Sin hath really reigned in raan unto
death ; and so must grace reign through righteousness, unto
eternal life. God's imputations or reckonings to raan are true;
those whora he reckiins sinners are inherently such, and those
whora he reckons righteous are so likewise ; but the hypocrite,
who can justify the wicked, is an abomination unto God. How
beit, contrary to what I have said, S. S. reasons, viz.
" We are not partakers of this by our actual commission of
it. It cannot be said we are partakers of Adam's sin in that
we are personal offenders ; it must be therefore by God's im
putation." Obj. By this he hath explained his sense of the imputation
of Adam's sin and Christ's righteousness, and so of condemna
tion and justification. According to this, Rora. v. 19, is thus
to be read, " As by one raan's disobedience many were made
sinners that were not actual sinners, so by the obedience of one
many are raade righteous who never actually obeyed." An
easy, pleasant, and sin-pleasing doctrine for the ungodly, sin
ners, and hypocrites! from whence also it follows that they are
Condemnable by Adam's disobedience, (children are not excepted,
lie saith,) who never committed actual transgression ; and so
they arc justified by Christ's entire obedience, who never actu
ally obeyed him. What is this but the old abomination, to con
deran the innocent, and justify the guilty or wicked?
S. S. adds : '• Let the words be weighed [by one man's disobe
dience many were made sinners] it is not here said,, by many
personal disobediences we are made sinners, though this be
true,' &c. p. 96.
Reply, By one man sin entered into the world, and death by
sin ; yet it is not Adam's sin entirely, (asa particular person,)
that is imputed, though from <me offence sprung many ; for
death reigning in man is an effect of his own sinning and being
in the nature and image of the first man, in whom all die.
JDeath hath passed over all men, for "all have sinned," even
Over as many as have not sinned after the similitude of Adam's
transgression, which Still implies, they have sinned after some
similitude or manner; yea, many in a raore gross manner than
Adam sinned, * that yet think themselves imputatively righte
ous. It was not only the offence, as committed by him alone,
but the offence or sin, and nature of enraity, continued and cora
mitted by men themselves, and also springing up into many
* Though they seem to render Adam worse than the devil, (who is the author
of sin aild immediate tempter to it,) and to lay more to Adam's charge than to
the devil or their own corrupt hearts and ^le affections, which constantly attend
them.

413
offences, which makes many sinners. It is not the fathers'
earing sower grapes alone that sets the children's teeth on edge;
but tiie teeth of every man that eateth the sower grape, shall
be set on edge. " The soul that sinneth it shall die :" every
man shall die for his own iniquity. And further, why should
Adam, as a particular person, be so much exclaimed against and
blamed, (whereby many hypocrites think to clear themselves,
and overlook their own iniquities.) seeing you know not but
that Adam found repentance and forgivness? However, since
Adam sinned, there were righteous generations left, namely
Seth, whom God appointed unto Adam as another seed instead
of Abel. Gen. iv. 35, 26, and v. 3. Afterward Enoch came forth,
who walked with God, (Gen. v. 24.) and Noah and his family,
with whom God renewed his covenant that was made to Adam.
Gen. i. 38. chap. ix. 7, 9. And there were righteous genera
tions after the destruction of the ungodly world by the flood,
though many turned to iniquity again. But all men are account
able for their own sins. It will not be their crying out "Adam's
sole offence," or their pleading Chrisfs " entire obedience,"
that will excuse them in the day of the Lord, wherein every
man shall give an account of himself to God, and be rewarded
according to his own deeds done in the body, whether they be
good or evil.
S. S. " God doth not punish that person, in whora he doth
not first see a transgression." p. 96.
Answer. True ; but how does this agree with his sense of im
putation ? Let the competent reader judge. Hence it follows,
(and that by his own rule of contraries,) that as God doth not pun
ish a person in whom he doth not first see a transgression ; so
God doth not justify a person, or repute him righteous, in whom
he doth not first see a real righteousness, and that through faith
and sanctification. And this plainly overthrows his notion of
imputation before.
S. S. " We are made righteous, not by conversion only, as
G. W. would have it." p. 96.
Answer. However, this " not only" grants thus far, that we
are not made righteous without conversion ; and then we are
justified, " made righteous," or declared just, (in the true sense
of imputation,) when converted ; in which state we are inhe
rently or inwardly partakers of Christ's righteousness, and not
in tbe unconverted. So that S. S.'s reiterated contradictory
opinion, viz. " As the disobedience Adam wrought in his own
person on earth makes us sinners ; so the obedience Christ
wrought in his own person on the earth makes us righteouis,"
(p. 96,) is still opposed by the light of truth, which manifests
how far men are partakers of the nature and disobedience of the
first Adam, and now they come really to partake of the second

414
Adam in themselves, without which God doth neither justify
nor reckon them just. It being also confessed, " that God doth
not punish that person, in whom he does not first see a trans
gression ;" it then follows that neither doth he justify that per
son, in whom he does not see his own image. His phrase
" Chrisfs sufferings imputed," is not a scripture-phrase, al
though much of his work hangs upon it. Yet his being made a
curse for us, was not in vain, since it vvas to remove the eurse
ofthe law, (as generally pronounced for not continuing jn all
that is written, &c.) to abolish the shadows of the first covenant,
and to establish the second, that both Jew and Gentile might be
reconciled in one covenant, wherein Christ is the blessing to
all, having been both a perfect example and sacrifice, who
travailed that he might sce his seed, and suffered that he might
reign. Though he suffered and " tasted death for every man,"
as an universal offering for sin,; yet men are neither acquitted
thereby in their sins, nor interested in the second covenant,
which he died to establish, unless they come under the condi
tion and state thereof, namely, an agreement and friendship with
God. For men will be condemned for disobeying the gospel,
though there be a relaxation and change of the law, touching
the curse thereof, as it is threatened on those general terras,
for not keeping all.
But what the law saith, it saith tn thera that are under it. It
was the outward Jews that it was iraposed upon in the letter,
although it is universally to be fulfilled in spirit in the true
christians, or .Tews imvard. God hath shown a mitigation of
the severity which hath been incurred by sin, and a pacifica
tion and coming nigh to mankind with kindness in his Son
Christ Jesus; yet, if men reject the love of the truth, the
terms of friendship and agreement with God, and obey not the
gospel, they miss and fall short of the benefit of Christ and his
sufferings, and the blessed end for which God sent his Son.
And though the curse of the law doth not rest upon men for
not continuing in all the letter of it, or shadowy part, (including
circumcision, divers washings, &c.) yet if their hearts be
not circumcised to the Lord, nor they inwardly washed or
sp.'inkled from an evil conscience, they have no part with
Christ, as he said : " If I do not wash thee, thou hast no part
with me ;" " except ye be born again, ye cannot enter into the
kingdom of God." Notwithstanding God doth greatly show
himself propitious and kind, in his Son, to mankind, in that he
will upon any condition, (viz. his own terms,) admit man to
approach hira. or corae into actual friendship with himself.
Argum, " What Was typified in the ceremonial law is cer
tainly accomplished; but the imputation of Christ's suffer
ings was typified. Exod. xxiv. — 8. Heb. 9. What did this

419
sprinkling typify, but the imputation or application of Chtifit*a
suflerings to us." p. 98.
Answer. He varies uncertainly in his words, " iraputation or
application," vvhich are different ; the imputation being sup
posed to be God's ; the application man's. And Moses' taking
the blood and sprinkling it on the people, (Exod. xxiv. 8.) was
neither a type of this man's imputation, nor his application of
Chrisfs sufferings to unsanctified persons, for their justifi
cation ; but a real type of sanctification, and remission by the
blood of Christ sjirinkled upon the conscience for that end,
which is more than unsanctified persons' application thereof,
and thence imagining their justification. The scriptures he
has cited prove what I say against him. 1 John i. 7. " But if
we walk in the light, as he is ih the light, we. have fellowship
une witii another, and the blood of Jesus Christ, his Son,
cleanseth us from all sin." And Heb. ix. 14, " Hovv much more
shall the blood of Christ, who offered himself without spot to
God, purge your consciences from dead works, to serve the
living God ?" And Heb. xii. 24, " And ye are come to the
blood of sprinkling." Whence mark, that this cleansing,
purging, sprinkling the conscience, &c. was a real act or effect
of the blood of the covenant, to the sanctification of those
who walked in the light, and not a mere " imputation or appli
cation of Christ's sufferings" for the justification of impure
and unsanctified persons. Moreover, it was when the people
said, " all that the Lord hath said will we do, and be obe
dient," that Moses " took the blood and sprinkled it on the
people," and said, " Behold the blood of the covenant, &e."
Exod. xxiv. 7, 8. To which type answereth whiit the apostle
Peter saith, " Elect according to the fore-knowledge of God,
through sanctification of the spirit unto obedience and sprinkling
of the blood of Jesus." 1 Pet. t. 2. And, " he hath wai^hed us
from our sins in his own blood."
This is the blood of tbe covenant that sanctifies, Heb. x.
29. " And he shall sprinkle many nations," Isa. lii. 16.
Where Christ is known to sprinkle and purge the conscience
by his own blood, he really and eflectuallj^ thereby applies it
both to sanctification, remission, and pardon. But this eft'ect
hath not men's imaginary application of it in their sins and
pollution. It is one thing for men in their own wills to apply
the sufferings, death, and blood of Christ to themselves ; but
another to know him to apply it in sprinkling the conscience.
Seeing it is Christ's work, it concerns us all to obey and follow
him in his inshining light for that end ; it being only those who
are sanctified by his blood, pf whom it may be truly said,
" Much more, then, being justified'by his blood, we shall be
saved from wrath through hira," Rom. v. 9. He says : " To be

416
justified is tobe pardoned." p. 97.' I grant, that to receive par
don of sins past upon true repentance, is to receive a degree of
justification so far as from the condemnation ; but to be absolute
ly justified to the end of life, after pardon is received, is more
than pardon of sins past ; for this is not without a perseverance
in the grace. Rom. xi. 22. Heb. vi. 4, 5, 6. chap. x. 26.
His saying, « We are jiardoned for the sake of Christ's death
imputed," (p. 97.) is no 'scriptiire phrase or language. Why
is not the whole world, then, for whom he died pardoned and
justified i If he replies because of unbelief, or that they have
not faith in his blood ; it follows then, that men are pardoned
and justified through faith in the blood of Christ, and not by
their application or imputation of the death of Christ ; for it is
said, that " he was delivered for our offences, and was raised
again for our justification," (Rom. iv. 25,) therefore not by the
mere imputation of his death. Neither do those cited scrip
tures, (Col. i. 14. Ephes. i. 6. Rom. iii. 24. Mat. xxvi. 28.)
prove his doctrine of imputation ; but redemption or remission
through his blood, redemption in Christ ; and Ephes. i. 6,
" We are accepted in the beloved." These real scripture
truths are never doubted by us. It is true, that the chil
dren of Israel bringing their sacrifices to the priest to offer,
(or otherwise blood was to be imputed to thera,) doth typify
that we must offer our services by Christ our high priest.
S. S. " If we think to have the best services that we are
enabled to perform, accepted immediately as from us, and not
for the sake of Christ presenting them, &c. for this God will
cut us off ; he will as soon accept of murder from us, as such a
service." p. 98.
Reply. He would herein represent the condition of believers
or justified persons, but he mistates the case. For, 1. Such are
not apt to ascribe either the dimity or acceptance of their best
services to themselves, but to Christ who enables them to per
form them. 2. As their sufficiency is of Christ, and in him, and
not of themselves; so he hath the glory thereof, and they the
acceptance and peace in him, as they continue faithful in hira,
serving the living G0d. 3. Christ's priesthood is "an holy priest
hood." Itis said of them, "Ye also as lively stones are built
up a spiritual house, to offer up spiritual sacrifices, acceptable
to God by Jesus Christ." 1 Pet. ii. 6. And these sacrifices,
which this holy priesthood offers by him, are not polluted or un
holy. But, 4. You who are of an unholy and polluted priesthood,
are offering polluted services, sinful and wandering prayers,
which are but dreams, sinning in your best duties, committing
iniquity in your holy things, and are all " as an unclean thing,"
as many of you have often confessed, and that God "vriil
as soon accept of murder" from you, as of such a service :

417
and yet you presume, that your unclean, polluted sacrifices
and services are presented " by Christ" to the Father, and ac
cepted " in the merit of his sacrifice." But herein you are
deceived and deluded. Christ doth neither present, nor doth
God accept any of your sinful services or polluted performan
ces; but will pour contempt upon you in them, and return back
your polluted prayers and services, and with indignation spread
thera as dung upon your own faces. Tlierefore, repent, repent,
and be converted to Christ, the true lightand wa} to the Father,
and to the spiritual house and holy priesthood, (which yet you
are much short of,) to offer spiritual sacrifices, aeeeptabic to
God by Christ.

CHAPTER III.
Christ's justifying righteousness, the best robe; the necessity of its
inherence, (or being inwardly enjoyed,) not to invalidate, but to
fulfil the blessed intent and ends (f his sufferings, in reply to S, S.
S. S. " If the righteousness we are justified by is a garment, a
robe, even the best robe, then we are justified by a righteous
ness wrought without us; for our garments are not wrought
within us, but without us."
Reply. This justifying righteousness, then, is a garment to be
put on ; but w bether its being a garment, and to be put on, doth
prove that it is not within, but without only, let those who have
put it on judge. It appears, that this opposer hath disputed
and pleaded so long for the existence of sin within, that he has
no room for Chrisfs righteousness within. But I would inquire
of him; is every thing that is to be put on, therefore, not within
but without ? Is this a good argument ? As, " Put ye on the
Lord Jesus Christ." " Put on strength. O Sion !" " Put on thy
beautiful garments, 0 Jerusalem !" " Put on the whole armour
of God," &c. Must these therefore not be within, but without
only? And so he raight as well say of salvation, with whieh the
meek are clothed ; or of the zeal of the Lord, which the up
right do put on for a cloak, and righteotisness for a garment.
But after he hath concluded that "the righteousness by
which we are j'ustified is wrought without us, is a garment," &c.
he confesses " that the H(dy Ghost doth not always," (using
this similitude,) "intimate to'us, that that righteousness which
is put on, is wrought without us." p. 99. And what righteous
ness is that which is put on, that is wrought within us? Do we
both put on a righteousness that is within us, and a righteous
ness that is not within us ? What scripture has he for this distinc-
3G

418 '
tion ? And into what confusion is the man fallen, to conclude
that the justifying righteousness is not wrought within, but
without, because put on as a garment; and yet that there is a
righteousness put on which is not wrought without us, but within
us i See what a profound logician this man would show himself.
But thus he confounds the minds of the simple, and darkens
counsel by words without knowledge. To Luke xv. 22: " Bring
forth the best robe, and put it on bim," he saith, " By this robe
the Holy Ghost understands Chrisfs obedience unto death; not
to speak of increated righteousness, even the essential and in
communicable righteousness of God, which never was wrought
within or without, but is the eternal Godhead." p. 99.
Reply, He hath, however, sufficiently confessed that the
righteousness by which we are justified must be put on. But
while he denies it either to be within or essential, he denies
our participation of the Divine nature, (which is essential to
God himself,) or of Christ, who is God's righteousness, who
was delivered up for us all, and with whom the Father will
give us all things. Is He then incommunicable, or not to be
given, whereas they that are Christ's have put on Christ ? Is
not He the best robe ? And is not He, then, within us ? And is
not He that obeyed and suffered for us, and wrought righteous
ness, greater than the act of obedience? Is not the worker
above and greater than the work? This opposer endeavours
to exclude or shut Christ and his righteousness, (or the robe
which the saints put on,) out of his members, and accounts
Christ's obedience unto death without them " this robe," and
not a robe within them ; because it is a robe put on, as he
argues. We are therefore to understand that by " put on" he
means that Christ's obedience without, unto death, is imputed
or reckoned theirs, when there is nothing of it in them, either
of the nature, spirit, virtue, or effects of it unto the crucifying
of the old man, or mortifying of sin. Or else own that men
are not accounted righteous, nor justified only by Christ's
dying or obedience without them, but through the operation of
his spirit within them, who died for our sins, but was raised for
our justification. Then they only that die and live with him
are accounted righteous and blessed with God, being parta
kers of the heart-purifying faith, and not those who live to
themselves without the possession or enjoyment of Christ's na
ture and life in thera, which is divine and increated.
But he tells us of a four-fold righteousness.
" 1. The sincere obedience of an upright man. 2. The per
fect but loseable righteousness of the first man in innocency.
S. The perfect but confirmed obedience of blessed angels.
4. The perfect, everlasting, and infinitely precious obedienee
of the Lord Jesus Christ; this last, the best robe; the righ
teousness of God himself." p. 99.

419
Reply. What is it we contend for but man's being invested
with the perfect and everlasting righteousness of God himself,
his own nature and image ? And is not this in the renewed
man ? — 1. Was not this in man while in a state of innocency in
the image of God ; though then not immoveably confirraed in
it, however accepted while he stood in it? 2. Dothnot the sincere
obedience of an upright raan in Christ, flow from his invvard
participation ofthe Divine nature and image in him, and there
fore accepted from the excellency of that Divine root and seed
from whence his fruit springs ? 3. Are not the blessed angels
accepted in their obedience to God, which from a sense of bis
Divine power they are exercised in? Still the everlasting
righteousness is but one, and the life and excellency thereof is
infinite both in Christ and in his raerabers, who are of his flesh
and of his bone ; as he that sanctifieth and they that are sanc
tified are all of one ; and Christ is the first and the last, and in
all things must have the pre-eminence. 4. The man is raistaken,
if he supposes that we plead either the righteousness of a
creature, or man's own righteousness which he hiraself is ena
bled to perform, as the cause of our justification. For Christ
that strengthens us and enables us, by his power and spirit
dwelling in us, to do the Father's will, is the ground and cause of
our justification ; and in hira, who is the beloved, we are ac
cepted, not merely for our works or obedience, but for his sake
who worketh in us, and enables us to do those things which are
" well-pleasing in his sight." That " God bestows righteous
ness on a returning prodigal as the best robe," is true ; but to
exclude this righteousness, or best robe, that God bestows, as
not to be within but only without, because to be put on, is not
true ; for if the mind, heart, or soul within be not clothed
therewith, how is it put on ? Or how should good or accepta
ble fruits be brought forth to God, if not from an inward and
everlasting righteousness ? And though man doth not partake
thereof from the beginning of life, can this man think that
Christ's death or obedience without, doth justify men, or make
them to be deemed righteous from the beginning of life to the
end '. Howbeit, when raen are converted and becorae tbe righ
teousness of God in Christ, and come to live and die (or end
their days) in him, they are accepted and blessed ; yea, " bless
ed are the dead whieh die in the Lord, for their works follow
them." " Mark the perfect man, and behold the upright, for the
end of that man is peace,"
But all this raan's " imputation" of a righteousness and " best
robe," which he says, " is a righteousness wrought without us,
there being none wrought within us ; so good," &c. (p. 99.) de
pends upon his doetrine " of sin and imperfeetion for terra of
life," which he and his brethren have not only concluded

420
must continue in the best of men, " and their best actions," all
their days ; but imperfection even " in Christ's work or righ
teousness" wrought in his people, which therefore he disclaim^s
from being concerned in our justification ; but says, we are
justified by that righteousness which Christ wrought " without
us." Yet he cannot deny but that Christ wrought the righ,
teousness of the law without us, (and conformed to the law in
the days of his flesh,) which I suppose will not be deemed our
justification. But if I ask, by and to whom was this obedi
ence, righteousness, or satisfaction made without Us, to be im
puted to us as ours, or men thereby justified while unjust, im
perfect, and sinful, without the robe of righteousness in them
selves ? or rather accounted just from the beginning of life to
the end ? (whether all or sorae of these for whom Christ died,
he tells us not ;) you may take this for his answer, viz.
" God in our nature obeyed God ; and this is righteousness
of infinite value, the very b^st robe." p. 99.
Reply, 1. Is this the " compensation, paiyment and satisfac
tion" in our stead, to vindicate justice, so much pleaded for by
our opposers ? Were it good doetrine to say, either that God
obeyed and satisfied his own revenge by obeying himself, (as if
he were divided and at variance with himself,) or that he was
revenged on hiraself, considered as Christ in our nature or
flesh ? I cannot own this doctrine, that such a rigid payment
and satisfaction could be. required in the nature of the great
propitiation and sacrifice for sin ; but a pacification or atone
ment, and a condescension to forgiveness of sin past, lo be
received on true faith and repentance. 2. That Christ in the
flesh did by his-divine power perfectly obey the Father agendo
et patiendo, i. e. by doing and suffering; and therein was an
acceptable and satisfactory sacrifice for sin, is not any matter
in question or doubt with me. But " that God obeyed God, by
way of a rigid or strict payment, made to himself, as a satis
faction to absolute revenge or vindictive justice, thereby to
acquit man continuing in his sin and imperfections," I utterly
deny, as repugnant to the yerj^ language and tenour ofthe holy
scriptures and testimonies of the holy men, which require obe
dience and faithfulness to God, and a walking in his light, on
our parts. 3. As also your continuance in sin, and yet think
ing yourselves absolved or justified by Chrisfs dying for you,
is contrary to the very intent of Christ's dying for all, which
was, " that as many as live, should not live unto themselves,
but unto him that died and rose again." 4. While he shuts out
justification, as done or effected by " God obeying God," as he
saith ; how is the creature to putthis on as a robe, seeing these
men like not to be concerned in Christ's inherent righteousness
ov holiness, as a matter oi justification ? Which while they are

421
not partakers of, nor clothed with, they are clothed with sin
and iniquity, the rags of old Adam and self-righteousness,
covered with a covering, but not of God's spirit. How tlien
should they be invested wijth the best robe upon these filthy
garments, or while unstript of those old rags? Surely they
will find it otherwise. 6. For they will find, that if they
appear before the Lord, not having on the wedding garment,
the white linen, the righteousness of saints, they will be found
speechless, and be turned out as unmeet guests. Their own
guilt will stop their mouths that they will not be able to plead
and say : " O God, thou bast obeyed thyself in our nature for
us ;" or " Christ's obedience, sufferings, and death are imputed
to us for our justification ; we are very fit guests, only on that
account, although we have been all our days disobedient, pol
luted, and sinful in our best actions." This will be no plea for
you ; neither will God say then : " Bring forth the best robe and
put it upon these men's filthy rags and polluted garments ;"
but, " Friend, how eamest thou hither, not having on the wedding
garment? Take this evil servant and cast him into outer dark
ness." " Depart ye workers of iniquity, I know you not."
God will take vengeance on all thera that know him not, who
obey not the gospel, but obey unrighteousness ; and tribulation
and anguish will be upon their souls. 6. The prodigal's com
ing to himself, and returning to his father's house be
wailing hiraself, and saying : " Father, 1 have sinned against
heaven and in thy sight ; I am not worthy to be called thy
son ;" and the father's meeting him with compassion, and then
calling for " the best robe to put upon him," and allowing him
sumptuous and joyful entertainment, upon his return and re
pentance ; this makes for our purpose. The prodigal did not re
main in his extravagancy, nor among the swine, from his father's
house, confidently telling his fellows, " although I have been
an unfaithful and disobedient son, and am thereby become
poor and ragged ; it is sufficient that I believe, and apply my
father's best robe and entertainment that he hath in his house,
at this distance, and in this ray rebellion." Nor did he say to
his father when he met hira : " Father, thou hast been faithful,
and hast perfectly obeyed and fully paid thyself in my stead for
me, which I must look upon as my absolution and acquittance
from all thy anger, frowns, and future punishments, though I
continue a disobedient and rebellious son all my days; thy obey
ing thyself is my whole discharge for all my iniquities past,
present, and to come," &c. Surely this waS not the returning
penitent prodigal's song, though it be the impenitent presby
ter's, but «' Father, I have sinned, &c. make rae as one of thy
hired servants." Luke xv. 18, 19. His inward remorse and

422
»4.«^i(> nlea, and there
penitency spake forth "«-«.«« 'f.^^'trW^^^^ ^otoverim-
isj.y in heaven over <>»« sinner that rep (.^risf s righ-
penuent, "nmortified hypocrites, and boaster ^.^^S
teousuess without them, and they ^^ving i»
" rhat?.r£gra„ted and confessed, tbat neither by the deeds
of the law, nor by men's own actions are any justified with God.
But the man concludes, that " our personal obed.enceto God's
will, and in God's strength, are the deeds of the law. '^^bether
we obey from faith or without faith, they are the deeds ofthe
law." And what is the consequence ? TWore not justifying,
or, our obedience by faith to the will ot God, and that by his own
strength, is mot cowceriied in our jusfi^catioB. Both these I must
deny, as being unsound and unscriptural. For, 1. The deeds or
works of the law, by which no flesh shall be justified, is not that
obedience of faith which the ap8stles preached, whieh was and is
acceptable to God ; nor that justifying faith or belief in God,
which is obedience itself, and without which it is impossible to
please God, or he justified. Dare he deny that this believing is
obeying ? 2. To conclude obeying the will of God from faith,
not to be of a justifying tendency, is repugnant to plain scrip
ture. Jam. ii. 24.
If all works and obeying God, even frora faith, must be ac
counted the " deeds of the law," by which none can be justi
fied ; then this makes the apostle James' testimony void, as
opposing Paul's. James said : " Was not Abraham our father
justified by works ?" &c. And, " Abraham believed God, and it
was imputed to him for righteousness." Jara. ii. 21, 33. And
was not this believing of God a real obeying? though not those
deeds of the law spoken of, Rom. iii. 20^ For the obedience or
works of living faith, which justify, in James' sense, and the
works of the law, not of faith, which Paul mentions, are two
different states and things, otherwise there would be a clash be
tween them.
Again, Abraham's believing God, was imputed to him for
righteousness ; and so the righteousness of true and living
faith is imputed to them also, who walk in the steps ofthe faith
of Abraham, who was faithful and obedient. For any to oppose
the imputation of this righteousness, as to its being within, or
endeavour to exclude this righteousness of Christ and faith, from
true believers, "as only wrought without them, and not within
them," because imputed or reckoned theirs; it were as good
o^ctrme to exclude true faith and obedience of it, as all wrought
livin^f "*l' ""* ^^'"''" "^' ^"^ y«* say, it is imputed to us. For
are inseparaWe'^'' worketh by love, and the righteousness of it,
the man is greatly confounded in a self-contradiction,

423
where he grants "that Chrisfs justifying righteousness, (that
is imputed,) is the sarae that redeems our lost souls ," (p. 100,)
which is true. And yet he shuts out, not only the believer'*
personal obedience to the will of God, through faith and God's
own strength; but also sanctification and holiness, (and so the
inward work of Christ,) frora being ouv justifying righteousness,
or redeeming our lost souls, p. 100.
Where then and how is the soul redeemed ? Is not the soul
within ? and is not Christ made unto true believers wisdom,
righteousness, sanctification, and redemption ; and all these in
wardly received ? And hath not this man confessed " that we
are saved by the washing of regeneration ;" &c. and so «» justi
fied, or made just, by inherent holiness," from Titus iii. 5, 7.
Can we be both saved and justified through this inward wash
ing of regeneration, and yet not redeemed nor justified through
it ? Oh ! confusion and darkness to be seen and felt.
Argu. 2. " No righteousness wrought by us, is of sufficient
worth to redeem our lost souls, nor for that are we justified;
therefore the sufferings of Christ only, &c. This argument,"
says he, " God enabled me at the first dispute to press with full
enlargement on the consciences of the people, to secure them
from the soul-destroying error of this man."
Reply. This accusation is both groundless, false, and malici
ous. For, 1. I never affirmed that any righteousness wrought
by the creature, doth redeem man's lost soul to God ; nor
placed such infinite worth, price, or merit upon any tempo
ral act or work of man. But Christ Jesus, who is God's right
eousness, is the redeemer, deliverer, and so the redemption of
the soul to God, by whom also the soul is enabled to perform true
obedience. It is by grace in hira, through faith, that we are
saved ; not of ourselves, it is the gift of God ; nor of works
lest any raan should boast. However, good works are ordained
of God that we should walk in thera ; " for we are his work
manship, created in Christ Jesus unto good works." Eph. ii.
8, 9, 10. 2. I never undervalued the worth of Chrisfs suffer
ings in the flesh ; far be it from me so to do, yet I cannot own
this man's placing raen's absolute justification on thera, and
frora thence shuttingout Chrisfs inward work of sanctification.
Yet hereto both the travail of his soul, intercession, sufferings,
and sacrifice had a lively tendency, seeing that both reraissioa
and sanctification are known through faith in his blood, which
both purgeth the conscience, sanctifieth, and justifieth. I do
confess that as the redemption of the soul, or its salvation, is of
infinite value ; so the price that procures it must be equiva
lent and nothing short of infinite.
But I further perceive my opposer is confounded in this mat
ter of " satisfaction" and "justification," as he states it. For

424
one while he reckons, it is only by «^od obeying God in our
nature ;" another while, " it is only by the sufferings and death
of Christ," which he calls " his righteousness imputed."
Wlierein also he contradicts divers of his eminent brethren,-
who say, "that Christ could not satisfy divine justice as man
simply, by temporal death and suffering, because infinite jus
tice must be answered with an infinite satisfaction, price,
or payment for man's redemption." Others again are of the
mind, "that God being infinite and perfect in all his attributes,
both in goodness, love, and mercy, as well as justice, and om
nipotent in power, could forgive or pardon sin, upon true repen
tance, without such a strict and severe payment as before;''
whieh to be sure he both can and doth.
To his pressing with enlargement " on the consciences of the
people, that they are justified and redeemed only by the sufr
ferings of Christ, and not by his inward work of sanctification
and holiness, any more than by their own works or righteous
ness wrought by them." p. 100. The unholiness and unjust-
ness of such teachers and people that follow them, manifest
what little effect such preaching hath upon the conscience. Nor
doth it tend to any real inward conviction or remorse, in order
to a true conversion ; but to make them believe they are al
ready secure and saved in their sins, and pure in their own
eyes, when they are not washed from their filthiness : which
is to justify the wicked, or declare them just, and to condemn
the just, or declare Christ as the subject of his Father's wrath,
in man's stead. How falsely and corruptly have many defiled
and guilty consciences unjustly acquitted themselves on this ac
count. But had he in truth pressed the necessity of turning to
the true light in the conscience, repentance, regeneration, the
new birth, obedience of faith, perseverance in grace, &e., it
might have had some impression on their consciences in order
to a reformation. And so have manifested and demonstrated
the blessed intent and end of Christ's coming, suffering, and
sacrifice for sinners ; and God's holy design therein, and his
condescending to make a covenant in his own terms with them,
to receive them into his kingdom, government, and protection ;
none of whose terras or covenant, is " continuance in sin," or
" disobedience for term of life ;" for to be received in covenant
with God, is to be received into agreement and union with hira.
But after this man hath shut out both obedience to the will
of God through faith, sanctification, and holiness, from being our
justifying righteousness, or to redeem or acquit, &c., he essays
to mend the matter, by saying, " it doth not shut it out, either
as inconsistent or a needless thing," &c. p. 100. And where
in is sanctification consistent and needful ? Is it consistent and
needful to justification, yea or nay ? Take his answer.

,*V 425
" It is so far from being inconsistent, that they are insepa
rable, and the one a means to the other."
Well said. Is faith and justification consistent, and faith a
means thereof, This overthrows his shutting out sanctification
therein ; for there can be no living and justifying faith without
sanctification. He then goes round again, viz.
" Flying out of ourselves, as seeing nothing but matter of
condemnation in ourselves, to Jesus Christ by faith, and appre-
hen'ling the purity and holiness of our Saviour's heart and
life," &c. p. 100.
Wherefore do you fly out of yourselves to Jesus Christ ?
And by what faith can he be seen, laid hold on, or his purity be
apprehended to your justification, while there is nothing seen
but mattier of condemnation in yourselves? For 1. The true
and living faith is not eiyoyed without some degree of sanctifi
cation within ; and if without this faith you cannot be justified,
then not without inward sanctification. True faith, and love
by which it worketh, are fruits of the spirit, and the mystery
of faitli is held in a pure conscience ; and he that believeth in
the Son of God hath life. 3. The righteousness of faith doth
not bid us fly out of ourselves to Christ's sufferings without
only for justification, and that while there is nothing to be seen
within but matter of condemnation ; which is to impute Christ's
sufferings to men^s justification, while they are under condem
nation in themselves, as if they were imputatively just and
righteous, even when really and actually damned, which is a
sad imputation, and none of God's nor Christ's. But the
righteousness of faith rather bids us return to the word of
faith that is nigh in the heart, to obey it and do it, which word
is both saving and justifying to them that obey it. " Say not
in thy heart, who shall ascend (or fly up) into heaven to bring
Christ down; or who shall descend into the deep to bring
Christ again from the dead ; but the word is nigh thee," &c.
Rom. X. And it is hy this'ingrafted word that the true faith is
wrought in the heart, and the true application, benefit and con
fession is made to the soul of Christ's sufferings, death, and
resurrection, and the real intent, blessed end, and spiritual
advantage thereof, experienced by true believers, who are
obeyers and doers of the word, and not mere outside hearers
and talkers.
Again, in contradiction to his excluding sanctification before,
and saying, "that holiness is not needful to constitute a justi
fying righteousness;" (p. 100.) and to his doctrine for m/ier-
fection and sin, and his justifying persons condemned in them
selves, he grants thus far to the effects of faith, viz.
'? Our hearts turning to God, we dislike our sins. We are
sweetly engaged to please God in all things. That thus God
3H

426 ,|
purifies our hearts by faith. That thus we are sanctified by
faith which is in Christ. And a lively faith will work by love.
It is needful to testify our love to God and Christ, and to please
and honour God, and be a good example to our neighbour," Ac-
Good doctrine ! Well said, S. S. And is not faith need
ful to justification ? And can we be justified without pleas
ing God, or please God without justification ? Or is not that of
a justifying nature which pleaseth God ? Pray consider it.
The apostle's experience was, being "justified by faith," they
had "peace with God." Rom. v. l. And whatsoever we ask
we receive of him, because we keep his commandments, and
do those things that are pleasing in his sight. 1 John iii. 22.
But S. S. and his brethren expect to be accepted and justified,
because Christ kept the Father's commandments, or because
** God obeyed God," (as his phrase is,) and on tbe same account
to be heard and answered of God, while they break his com
mands, and do those things that are displeasing in his sight.
Again: John the beloved disciple said, " Hereby we know
that we are of the truth, and shall assure our hearts before
him ; for if our heart condemn us, God is greater than our
heart, and knoweth all things : biit if our heart condemn us
not, then have we confidence towards God." 1 John iii. 19, 30,
21, to the end. But S. S. and his brethren pretend to faith, jus
tification, and so confidence towards God, because of Christ's
sufferings only, when their hearts condemn them, from the
evidence of the true light bearing witness against them, and
when they see nothing but " matter of condemnation" in
them. And indeed this their dead faith, confidence, and false im
putation are of the same matter.
The true apostle said : " Let us draw near with a true heart,
in full assurance of faith, having our hearts sprinkled from an
evil conscience, and our bodies washed with pure water."
Heb. X. 22. But our sin-pleasing presbyters think to draw
near unto God, in a justified condition, on the account of Chrisfs
sufferings only, ivith such a faith as doth not purify the heart ;
and having both a polluted, sinful heart, and a defiled or evil
conscience all their days.
The apostle John?s testimony was : " Herein is our love made
perfect, (viz. in our dwelling in God, and God in us,) that we
may have boldness in the day of judgment, because as he is, so
are we in this world." 1 John iv. 16, 17. But the imperfection
and sin-pleading presbyters think to have boldness in the day
of judgment, because Christ was perfect, and suffered in the
flesh, although they remain all their days imperfect and sinful,
«e<-ing "nothing but matter of cotidetnnation in themselves ;"
and so are not at all like God nor Christ in this present World.
They think it will be a sufficient plea, tbat Christ was perfect

427
and sinless in their stead ; *< that God obeyed God," and so was
like himself, however imperfect and unlike him they may be un
this side the grave; they conceiting themselves elect persons.
Christ said : " If ye love me keep my sayings." John xiv. 33.
And John said : " By this we know that we love the children of
God, when we love God and keep his commandments ; for this
is the love of God that we keep his commandments, and they
are not grievous," 1 John v. 2, 3. But our opposers will pre
tend they love God and his children, while they are daily break
ing and violating his commandments, and will not believe it
possible for any to keep them in this life, although assisted by
the power of Christ.
The apostle Peter testified, <'that even baptism doth now
save us, not the putting away of the filth of the flesh," or out*
side washing, " but the answer," or as some have it, " demand
of a good conscience towards God, by the resurrection of Jesus
Christ." 1 Pet. iii. 21. But our opposers' belief and principle
is, that it is only Christ's obedience, sufferings, and death in
the flesh imputed to us, that doth save and justify them. And
on this only is their plea and demand, and not from his spirit's
work of sanctification or spiritual baptism, nor the answer or
demand of a good conscience towards God. They have both shut
out sanctification and holiness, and so excluded a good con
science from being needful to justification, or to constitute u
justifying righteousness.* For they herein hold, orat least im
ply two righteousnesses of Christ, the one outward to justify, and
the other inward to sanctify ; the one imputativti, and the other
inherent ; the one perfect, and the other imperfect. And so the
sufferings and death of Christ in the flesh, however inflicted on
him by wicked hands and murderers, must be imputed by these
men as the perfect justifying righteousness. But Christ's own
everlasting righteousness of sanctification in the saints^ must be
deemed imperfect, and nut accounted unto justification ; nor the
best robe, though it be the white linen, tbe saints' righteous
ness, whose garments are washed and made white in the blood
of the Lamb.
Christ's everlasting righteousness, holiness, love, faith, pa
tience, &c. wherein he perfectly Ubeyed the Father, and re
signed up to his will both in doing and suffering, were inherent
in him ; and therein, and for that cause, his obedience and sac
rifice was most acceptable, and a sweet smelling savour to God.
Nut with respect to the murderous act of those that crucified
and slew him ; but with respect to that inherent holiness, ever
lasting righteousness, and eternal spirit, by which he offered up
* Many more comparisons and instances might be produced to evince how
. inconsistent our opposers lire with the true apostles and tbeir doctrine.

428
himself, a Lamb without blemish, and a spotless sacrifice to God,
and always did those tilings that pleased him. John viii. 29.
And of the same everlasting righteousness must every true be
liever partake in himself, by the same eternal spirit by vvhich
the saints were both washed, cleansed, sanctified, and justified.
1 Cor. vi. 11. The same eternal spirit, the same power,
the same righteousness, the same holiness, the same faith,
the same love, the same patience, &c. tbat was in Christ, do
they partake of, who truly Ibllow him and walk in his steps,
having his life raanifest in them, and having received the spirit
of the Son, which receives of his things, and giveth them to
those who walk after the spirit, and not after the flesh.
Obj. "What can we give to God for our souls, proportionable
to so great a loss, to so great suffering ? Sanctification and liuli-
ness ? Or a little faith, and the works that follow? This is likely
to do!"
Answer. A groundless objection, in the first place ; no man
can redeem his brother, nor give to God a ransora for him;
for the rederaption of the soul is precious, and that which
cannot be procured without a price of infinite value. Christ
gave himself a ransom for all. It is Christ himself that ran
soms, saves and redeems the soul to God, and that through
sanctification, or washing of regeneration ; and Christ is made
unto us who believe in him, both righteousness, sanctification,
and redemption. However, this man undervalues sanctification
and a little faith ; and though it be the gift of God to us, (and
not ours to hira,) and the saints' victory, we have not given to
God the ransom nor the price. He loved us first, and therefore
we love and believe in him. And, " in this was raanifested the
love of God towards us, because he sent his only begotten Son
into the world that we might live through him."l John i v. p. 101.
Again : though the phrase " merit of Christ's biood and suf
ferings," is not a scripture phrase ; yet the worth and value
thereof, vvith respect to raan's salvation, we never disesteemed,
since we knew the true and spiritual application, virtue, and ef
fects of his blood, &c., through his light and spirit, to the purg
ing our consciences, cleansing, and justifying. Which yet is an
inward experience, not shut out nor put afar off by the true
Church, whora God hath purchased with his own blood, not re
deemed with corruptible things, but with the precious blood of
Christ, which therefore is incorruptible. Acts xx. 28. 1. Pet. i.
17, IS. cited by S. S. But then he egregiously mistakes in
saying, viz.
" Let us then witli Paul abhor all sanctification in us, all
holiness, all works of faith whatever, as wrought by us, in com
parison of what we spy by faith in Christ." p. 102.
Answer. A very gross mistake and perversion ; an abuse of

429
Paul, and of those hearers to whom S. S. preaches such impious
doctrine. It was not sanctification or holiness within, nor yet
the works or obedience of faith, that Paul either abhorred or re
jected for the exceillency of the knowledge of Christ, or that he
might win Christ. But it was his former confidence in the flesh,
his own self-righteousness, which was of the law, and all those
things that had been deeraed as gain to him, that he counted
loss fbr Christ, and for whora he suffered the loss of all those
things, and counted them but as dung, that he might win
Christ. He could not so account of all sanctification or holi
ness, wrought by Christ within, nor of the works of faith.
Phil. iii. 4, 6, 6, 7, 8, 9. Can it be less than blasphemy, (as in
this man's sense,) thus to present and read Paul ? viz " 1 abhor
all sanctification within, all holiness and works of faith ; and I
count them but all lost, for the excellency of the knowledge of
Christ Jesus ; and have suffered the loss of all my inward holi
ness, sanctification, and works of faith, and do count them but
dung, that I may win Christ," &c. How unlike Paul, odious,
and gross it is, thus to pervert his words, as to say, " Let us with
Paul abhor all sanctification in us," &c. Neither doth Paul
make any such difference or repugnancy between Christ's in
ward work of sanctification, and the excellency of his knowl
edge; nor between being in the faith, or obedience thereof, and
being in Christ and his righteousness ; but really desired that
he might " be found ira Christ, not having" said he, " mine own
righteousness, which is of the law ; but that which is through
the faith of Christ, the righteousness which is of God by faith."
Phil. iii. 9. So far was he from either putting the righteous
ness of faith afar off, or abhorring sanctification within, that he
desired to have it and be possessed of it, as one found in
Christ. Argu, 12, 13. "For that only doth God justify us, which doth
suffice to turn away his wrath from us, and satisfy his justice
for our transgression. But Chrisfs sufferings only," &c.
Answer. I deny his minor, as it depends on the word " only ;"
for then, why are not all those in the world justified, for whom
Christ suffered and died ? which was for all men. He tasted
death for every man, for the sins of the whole world. And yet,
be that believeth not on the Son hath not life, but the wrath of
God abides upon him; therefore without faith, repentance, and
conversion, which are effects of Christ's inherent righteousness
and work, the wrath is not turned away, nor are men justified.
Obj. " Let us then place no confidence in sanctification, holi
ness, faith, and the works that follow, as if these, (laying aside
Chrisfs death on the cross,) could turn away God's wrath," &e.
Reply. Herein he varies from his arguraent before, which
was, " that Chrisfs sufferings only can turn away wrath, jtisti-

430
fy,'? &c. Note, it is not sanctification, holiness, faith, &c. only,
that can do it, vvithout Chrisfs death, or laying it aside. Out
while he here implies, that sanctification, holiness, faith, &e.,
with respect to Christ's death, can turn away wrath, he hath
contradicted his own argument before of Christ's sufferings
only, which also cannot be slighted ; nor his death made void,
where true faith and sanctification in him are enjoyed. For
therein Christ himSelf is enjoyed, and we dare not preach nor
own such doctrine, as " to abhor all sanctification in us ;" nor
the having no confidence in faith and sanctification, which are
wrought in the soul by Christ Jesus.

CHAPTER IV.
Of satisfaction ; some serious considerations further opening the
doctrine and sense of our opposers.
Obj. " God will not justify us without full satisfaction to his
justice tor our sin." page 103, 104.
Reply. And what kind of satisfaction is it, that he thinks this
justice requires ? We confess a satisfdction, or answering bis
good pleasure, in and by Christ Jesus ; but about the manner of
it, as supposed and stated, we differ. See how tbe man states it.
He concludes it must be " a punishing our fall."
" 1. Frpm God's judgment. 2. God's truth. 3. God's will
and purpose."
what is his ground from these? See his answer, viz.
" 1. God hath said, * in the day thon eatest thereof thou shalt
die.' 2. ' Cursed is he that continues not in all,'" &c. p. 104.
Reply. God's truth is concerned in his gracious promises, both
absolute and conditional, as well as in his conditional threats.
And let it be considered, 1. That man's dying in the day
he so eat, was the fruit of his fall into a state of misery,
in dying from that state oi righteousness and felicity he
was in before ; and it was the natural effect of his trans
gression ; and yet not so as that God was absolutely bound
to bring eternal death on man in that day. Nor was divine
justice so narrowly tied up, or short sighted, as not to reserve a
remedy, for God had the seed of the woman in his eye. And
divine justice doth not require that eternal death, or the second
death, shall remain upon any but the finally impenitent, wbo
continue in sin under the power ofthe first death. For all those
who return to God and receive Christ the promised seed, he
proves to them both a just God and a Saviour. Neither justice

431
nor the curse of the law can limit him from showing mercy, re
mission, or salvation to the creature, upon true repentance and
faith in Christ Jesus, who overcomes the world and the evil na
ture, from whence those cursed actions have sprung, mention
ed Deut. xxvii. 16, to the end ofthe chapter. And it is true, the
Jews outward, who rejected the righteousness of faith, (that is
received in the Spirit,) when Christ was set forth, and brougbt
their righteousness from the letter of the law, did strictly and
formally bring themselves under the curse thereof, when they
continued not in all that was written. " But there isiio con
demnation, (or curse,) to them that are in Christ Jesus," [my
opposer leaves out wbat follows, viz.] " that walk not after the
flesh, but after the Spirit." Rom. viii. 1. p. 106.
Yet " what the law saith, it saith to thera that are under it,
that every mouth may be stopped, and all the world may be
come guilty before God." This law therefore, as thus convict
ing, is spiritual, and tends tu man's conversion, in that it is tu
prepare him for mercy, which divine justice doth not hinder,
nor detain the world under guilt. Divine truth being con
cerned in the gracious promises, which are yea and amen in
the promised seed that ransoms man, slays the enmity, crucifies
the transgressors, or first birth which must die, upon which the
law and its sentence of death raust pass. And man that is guilty
must feel this in himself before he be delivered into that state
wherein there is no condemnation, or be united to the Lord who
kiUs and makes alive. So that neither justice nor truth in the
law are frustrated ; the law is not made void through faith, but
established in tbe spirituality and purity of it ; the righteous
ness of the law being fulfilled in them that walk not after the
flesh, but after the Spirit. And it is said, that " the righteous
ness uf God without the law is manifested, being witnessed by
the law and the prophets, even the righteousness of God, which
is by the faith of Jesus Christ unto all and upon all them that
believe." (Rom. iii.) Christ came to " condemn sm in the flesh ;"
and is " the end uf the law for righteousness, to all thera that be
lieve," and not for the continuance of unrighteousness. And
where sin is put an end to by Christ, the curse and condemna
tion of necessity ceaseth with it, and the righteousness of faith
takes place in the soul. '
Obj. " Adam hath sinned — we are by nature children ofwrath
in our own persons ; we h^ve failed, hence God's wrath is up
against us, God burning in his wrath is ready to condemn us, to
take vengeance on us, to consume us as fire ; not to justify and
acquit from our ill deserts, &c. If burning ten thousand millions
of years in hell is not enuugh to turn away his wrath," &c. p. 102.
Reply. Thus he hath defined divine justice, as he thiiiks.

432
(which is further spoken to hereafter;) but upon whom does he
suppose it raust be thus satisfied ?
S» S. "Justice is satisfied upon transgression." p. 103.
Reply, Then upon rebellious transgressors, and not upon
Christ, who was always innocent, and did the things well pleas
ing to the Father; and therefore divine justice could never burn,
nor take such vengeance on him for satisfaction, and let the
guilty go free ; for to do so could not be justice. Satisfaction,
as it relates to the undergoing the penalty of the law due for
the injury done, justice can only require of the offender and
guilty, for whom the law was made ; not of the innocent or
righteous, for whom the law was not made. But where then
Would be the mercy or forgiveness to the poor creature that
hath sinned, if God were so engaged to burn in his wrath, and
take the full vengeance upon lost man ?
S. S. " His truth engageth him to execute his justice in pun
ishing sin, yea to the full ; should raercy offer to pronounce any
man absolved, his sin unpunished, truth would stop the mouth
of raercy, and say, hold, I have * cursed," &c. p. 104.
Reply, What strange and lamentable division would this
make in God ! and how variable and in contrariety with him
selff And how contrary to the testimonies of his faithful wit
nesses hath this man rendered God ? As if absolute revenge
and wrath towards all mankind did bear the sole sway in him
over all, both his love, goodness, and mercy ! Oh sad ! Is not
his mercy over all his works ? and hath he not forgiveness in
store, unto whom it is said, " who is a God like unto thee, that
pardoneth iniquity and passeth by the transgression of tho
remnant of his heritage, he retaineth not his f anger forever,
because he delighteth in mercy ?" Mica. vii. 18. " The Lord
God merciful and gracious, forgiving iniquity, transgression
and sin." Exod. xxxiv. 6, 7. So that even in the law God's
mercy and forgiveness, as well as his threats, were signified,
which his truth must needs he concerned in.
Is it not evident that God is not engaged under revenge, nor
his mercy and truth divided or opposite, as this man renders
hira ? For both must be received, and have their place where
judgment and mercy meet, and men through the law become
dead unto the law, so as to know Christ to live in them, and
through God's judgment and chastisements to find a ransom
and an atonement. And God hath power to turn away wrath,
as he doth upon raen's true repentance, humiliation, and return
to him ; as when the king " humbled himself, the wrath ofthe
Lord turned from him," 2 Chron. xii. 12. And also Hezekiah
" Truth saith not this to Christ, but to the offenders. Deut. xsyir.
T A testimony against S. S.'s doctrine.

433
seeing the wrath of the Lord upon Judah and Jerusalem for
their doing evil in his sight, and turning their backs, &c,
said, " Now is it in mine heart to make a covenant with the
Lord God of Israel, that his fierce wrath may turn away from
us." 2 Chron. xxix. 8, 10. And, in the king's letters: " Be ye
not stiff-necked, but yield yourselves unto the Lord ; serve the
Lord your God, that the fierceness of his wrath may turn away
from you." 2 Chron. xxx. 6, 8. The king did not conclude,
that the curses pronounced before in Deut. xxvii. against offen
ders, did oblige God to perpetual revenge, or not to turn away
his fierce wrath, if the people turned from their iniquities.
And the Lord said unto his church that was to be gathered of
the Gentiles : »• In a little wrath I hid ray face from thee for a
moment ; but with everlasting loving kindness will I have mer
cy on thee, saith the Lord thy redeemer." Isa. liv. 8. And con
cerning Israel, whose heart was not right with God, neither
were they steadfast in his covenant ; it is written : " But he
being full of compassion, forgave their iniquity, and destroyed
them not; yea, many a time turned he his anger away, and
did not stir up all his wrath ; for he remembered, that they
were but flesh," &;c. Psal. Ixxviii. 37, 38. Yea, in the inidst
of judgment and in wrath he hath remembered mercy ; " righ
teousness, and equity are the establishment of his throne;
mercy and truth go befiire his face." Psal. Ixxxix. 14. See
how consistent his mercy and truth are, also Psal. Ivii. 3, Ixi. 7,
xcviii. 3, ciii. 8 cxv. 1, cxix. 64, cxxx. 7 — Dan. ix. 4.
Therefore neither his justice, law nor truth could intend,
or be any limitation or tie to his power or sovereignty, not to
turn away his wrath, or show mercy to them that turn away
from evil; and "mercy rejoiceth against judgment, or condem
nation." Jam. ii. IS. His trUth is far from stopping the mouth
of mercy. Yea, it is evident to the spiritual travellers, that
although God hides his face, and sends ibrth his terrors because
of men's iniquities and sins, he hath power to turn away his
wrath, extend pardon, and show the light of his countenance
(as he really doth) when men turn from iniquity, and depart
from evil, and with broken hearts submit themselves to his
power, who keepeth the covenant and mercy to them that love
him, and keep his commandments. Dan. ix. And for any to
deny him this power and sovereignty in himself, to show mercy
'i and forgiveness, is
1. To deny the trne God to be God. 3. To deny his love and
goodness. 3. To deny his oranipotency, infiniteness, and per
fection. 4. To render Godless gracious and kind thaii his Son.
5. To debase God's power, glory, and sovereignty below the
prerogative of earthly princes, which is best shown in mitiga
ting, rather than in exacting the rigor of laws; in acts of par-
31

434
don or grace, rather than the severity of revenge upon the
subjects. 6. To conclude that God cannot forgive sin or
debt, but must have full payment, or use the utmost revenge
or rigor for satisfaction, whether on the debtor or surety, is con
trary to Chrisfs similitude of the kingdom of heaven, as likened
to a king that had compassion on his servant, when he fell
down and worshipped him, and forgave him all his debt of ten
thousand talents. It blasphemously renders God like the same
servant, in his want of patience towards his fellow-servant, ta
king him by the throat and ca^ng him into prison for his hun
dred peiice, so that the Lord f was wroth with this unmerciful
servant, and delivered hira to the tormentors, &c. See Mat. xviii.
7. To represent God thus cruel and revengeful, either to man
or to Christ in his stead, that he cannot otherwise pardon sins
past before conviction, without such a rigid satisfaction or pay
ment, is to deny him to be a just God and a Saviour, when be
sides hira there is no Saviour. Or as if to be a Saviour were
inconsistent with his being a just God, contrary to his own plain
testimony ; see Isa. xiv. 14, 15. chap, xliii. 10, 11, 12, and
xlix. 26, and Ixiii. 8. Jer. xiv. 8. Hos. xiii. 4. 1 Tim. i. 1. chap.
iv. 10. Tit. iii. 4, 5. Jude xxv. And thus saith the Lord God,
unto the seed of Jacob, " I, even I, am the Lord, and beside me
there is no saviour : I, even I, am he that blotteth but thy trans
gressions for mine own sake, and will not remember thy sins."
Isa. xliii. 11, 35.
Our opposer having justified the wicked, and rendered God
cruel, we must now takeaview of his condemning the Jwsf One,
for whose dignity I thus appear on the behalf of God and the
Son of his love. The man having taken pains to justify such
as have nothing but matter of condemnation in them, let us now
take notice what honour he hath ascribed to the Son of God,
and what entertainment he allows him, while, to justify the
condemnable, he condemns him as with wrath and vengeance,
(which some call justice vindictive,) whereby he reckons, the
sins of the world " were punished in Christ."
He allegeth Rom. viii. 32, " He that spared not his own Son,
but delivered hira up for us all. What made God's justice lay on
so.'' Did Christ ever by sin provoke to this? Will God punish
where there is no sin ? This is an ocular demonstration." p. 104.
Reply. God spared not his own Son frora what he was to do
and suffer, but delivered hira up for us all ; yet not to his " own ?
revenge or burning wrath" incurred by sin, butto be a sacrifice
for sinners. Christ could not be tbe subject of the wrath that
is due to sin, he being the raediator between God and man that
had sinned. No more could the' act of those wicked hands and
murderers that crucified him. be counted an act of God's justice,
"laying on so," as fully punishing the sin of the world in the Son

435
of his love ; for this is contrary to his mediatorship, and to his
being a sacrifice of a sweet smelling savour to God, both for a
pacification and putting away sin. It behoves a mediator and
advocate, to be a man of interest and favour with the king, and
not an object of his hatred, else he could not prevail for others,
if himself were so out of favour.
S. S. " The faith of a believer that is justified can here see
justice punishing his transgression, and that he is not justified
without full satisfaction to justice. God hath punished then the
sins of all that are justified in Jesus Christ." p. 104.
Reply. See here how the man hath conderaned the just that
never sinned, unto the punishment due to sin. See how he has
thundered out against Jesus Christ. The burning wrath and
hell fire incurred by sinners, must now be Christ's punishment.
Oh, wonderful justice ! There was never such divine justice
known or heard of from just men or justified persons. How
could God be thus angry with his ever beloved, innocent Son,
whom he both freely gave and upheld in his love through all his
sufferings ? For God was in Christ reconciling the world to
himself, bearing, forbearing, and sympathizing with him in
Spirit in his sqfferings, wherein Christ, as man, was accepted
as a most acceptable sacrifice. His bearing the sin of many,
tasting death for every man, was not by way of revenge or wrath
from the Father, nor the punishment due to the world's sin ; for
tasting death is far short of eternaUy dying. The prophet said,
«' Surely he has borne our griefs, and carried our sorrows, yet
we did esteem him striken, smitten of God and afflicted ; but he
was wounded for our transgressions; he was bruised for our
iniquities; the chastisement of our peace was upon him." Isa.
liii. Man's transgression was the burthen and cause of his
grief and suffering; however some esteemed him smitten or
plagued of God. " He hath borne our griefs and carried our
sorrows," &c. Such as suffer with Christ, and lie under the
sense of their burthen, do not lay all, both the sorrow and pun
ishment of sin, upon Christ. Such do not say, "Christ was
sorry or repented for us, therefpre we need not ;" or, " Christ
was chastised and afflicted in his person for us, therefore we
need not be chastised nor afflicted— for sin past Christ made
intercession, therefore we need not pray." This were not to
know the fellowship of his sufferings, nor to be conformable to
to his death, nor baptised with his baptism. Besides, fhe chas
tisement of our peace upon him, was not revenge nor burning
wrath from God. Chastisement and vengeance ave two things.
God's chastisement is in love, not in revenge. It pleased the
Lord to bruise him who had done no violence, (Isa. liii.) by de
livering him up to suffer and bear our sorrows and griefs. An
act of his good pleasure, not of reveiJge or wrath. How could

436
it be justice, fully to punish the innocent for the wicked's
offence? Is it not blasphemy to charge God with such cruelty
and injustice ?
06;. " Every known sin is a wilful rejection of infinite good
ness, a free choice of infinite displeasure, &c. It therefore
carries infinite demerit with it ; and nothing short of infinite
punishment, or sufferings of infinite wrath, can possibly suffice
to satisfy for it." p. 106.
Reply. Woe unto them that persist in sin, and reject Christus
inherent or inward righteousness for such a satisfdction as this
qf infinite punishment, &c. or that believe their sins were thus
punished in Christ, and thereupon continue in sin ! Woe unto
you that thus justify the wicked and condemn the innocent !
God's controversy is against you : you are afflicting, oppress
ing, and crucifying the just with your iniquities, treading under
foot the Son of God, rejecting the blood of the covenant.*
You are guilty of the body and blood of Christ, as much as
they were that condemned him, and said he was guilty of
death. Your doctrine imputes the sin, guilt, and punishment
thereof to Christ. You have esteemed him plagued of God,
but you have pierced him and grieved him by your iniquity and
hypocrisy. Take heed of wilful sinning, and rt'jpctirig the
goodness of God, lest there remain no more a sacrifice for you.
Repent, repent, repent; return, return, return to the Lord
God, before his wrath sweep you away into perdition.
Further he says : <' None but God's equal, and this is God
himself in our nature, is capable of satisfying God for sin-
Christ received the stroke of God's justice," &c. p. 106.
Reply. One while he states this satisfaction to be only by
way of punishing men's sin in Christ, and now it is " God him
self" that " satisfies God." This is of an absurd and blasphe
mous tendency, as if God punished himself; or as if God
satisfied God with infinite punishment or suffering of infinite
wrath. And what is this but to divide God against himself?
Yet we raay find out a better sense for the words before, <» that
God and Christ were one and inseparable in the suffering and
affliction ;" that his soul bore, as the spirit of God was burthen-
ed, afflicted, and grieved under the weight and pressure of man's
iniquity and sin. However, this was not of the natur? of strict
payment, made to God by himself in man's stead, much less to
punish man's sin in Christ with infinite wrath.
Question. " Can faith and the works that follow, without the
imputation of Christ's sufferings, satisfy God's majesty for our
sin?" p. 105.
* As S. 8. hath, p. 105. Also his brother T. Danson SMth, "Christ *bs
not innocent, but guilty of our sins, when he suffered." Synops. p. 36, 40.

437
Answer. Here he misses the true state of the controversy op
question, which should rather be, ean your imputation of
Christ's sufferings, without true faith and the obedience or
works thereof, either satisfy God's majesty for sin, or justify
men ? While he implies no, he hath given away his cause, by
granting, that the sufferings of Christ u/one cannot justify men
without true faith and obedience to him.
" By so much was Jesus made the surety of a better testa
ment." Heb. vii. 22.
This is no proof that your sins were imputed to him, as pun
ished in him by the suffering of infinite wrath, which to affirm,
renders him no better than a transgressor, guilty of your sins,
as your brother T. D. hath affirmed. Which is much beneath
his being mediator or the surety of the new testament, which
he was made the surety of, to ensure and make good the promi
ses and privileges thereof to true believers, which are all yea
and amen in him ; and to enable us to obey and perform those
terms and conditions of the new testaraent or covenant, which
concern us. For we cannot receive the promises but in him,
nor discharge or pay our duty without him ; therefore he is the
mediator of the new covenant ; he is our high priest, made with
the oath of God, and Continueth for ever; " wherefore he is able
to save thera to the uttermost that come unto Gpd by him, see
ing he ever liveth to make intercession for thera." Heb. vii.
24, 26, 38. chap. xii. 24. chap. ix. 14, 16.
But if God's justice be fully satisfied for your sins by the
mfferings qf Christ, and for them only God justify men, and
secure them from condemnation, it being against justice itself
to punish those sins a second time, that have been punished
to the full already, (as he saith, p. 106,) how then shall
God render to every man according to his works i " Indig
nation and wrath to them that are contentious and obey not
the truth, but obey unrighteousness?" Will they be able to
plead this doetrine before His tribunal: " Lord, thou
hast punished our sins to the full in thy Son Christ : it is
against justice itself to punish them a second time ; for Christ
died for all men, tasted death for every man, gave himself a
ransom for all for a testimony in due time ?" But if this were
a punishment of their sins to the full,* then how could justice
punish them again with indignation and wrath ? " But glory,
honour and peace to them that do ^ood, tothe Jew first, and also
to the Gentile, to them that through patient continuing in well
doing, seek for glory and immortality, eternal life." Rom. ii.
Such do not plead Chrisfs doing good and suffering only for
them in his person, to justify and excuse them for sinning in
'•' Christ's tastings death for every man could not be the same with tlie full
punishment that is due for sin.

43B
their persons, or to cloak their doing evil all their life long,
though sin-pleasing hypocrites thus e,nd>eavour to indulge thera*
selves and others in their iniquities. But " be not deceived,
God will not be raocked ; such as you sow, such shall you reap."
S. S. accuses me with saying, " satisfaction is not needful ;"
quoting, « Divin. of Christ." p. 63. And then cries, " such
blasphemy is this man not afraid to utter; the Lord convince
and humble him." p. 106.
To which I say, thou hast wronged me ; those are none of my
words ; the Lor^ humble thee for thy belying me, this is not
the first time. If thou or any reader, do but moderately view
my book and the page quoted by thee, it will plainly appear, that
to say "satisfaction is not needful," are none bf my words. For it
is very plain, that I have not denied that satisfaction which was
in Christ ; but have objected against the manner of their stating
it, and the sinful tendency of tbeir notion about it. 1. Against
their making satisfaetion the effect of God's full revenge, or the
execution of "vindictive justice," (as their phrase is,) on his in
nocent Son, thereby to clear the guilty. 2. I have distinguish
ed between God's chastisement and revenge. 3. That the in
tent and end of God's people undergoing his chastisements or
correction, (according to Jer. x. 34. — Heb. xii. 9, 10, 11.) and
their partaking of the fellowship of Chrisfs sufferings, is that
they might be partakers of his holiness, live and reign with him.
4. I have plainly told my opposers, "that if man continue in
rebellion against Christ, rejecting his love and grace, his suf
ferings and satisfaction will not free them from the severity of
God, nor from the execution of his judgment, which is commit
ted to Christ," &c. Divin. of Christ, p. 63, 63. The truth of
what I have written in the said book, in the plainness and sim
plicity of it, stands over the subtility of my opposers, and re
mains unanswered; and instead of an honest or moderate an
swer, this man does but pervert, curtail, tautologize, and pick
at my words, and abuse me. He doth not so much as seriously
take notice of the stress of my objections, but over and over im
poses his opinion, and brings a very unfit instance for God's
judging it " meet to punish all sin, (or that all our sin is punish
ed,) in his Son without cruelty," &c. where he saith, " if God
doth damn the impenitent, ifbe damns the fallen angels, he is
cruel." p. 107.
We say, no; he is just. But is this and his punishing your
sins in his Son to the full, a fit parallel ? Let the unprejudiced
readerjudge. He then grossly imposes and begs the question,
viz. " And for that person who is God, to suffer a temporal death,
(though in his human nature only,) is of infinite vahie, an infi
nite abasement, a stroke of infinite wrath. For had not God's

439
wrath against sin been infinite, he would not thus have struck
a person of infinite worth and dearness to bira, interposing as a
surety between him and us miserable sinners. For God iu our
nature to suffer what he did, is more than for raen or devils, to
suffer God's eternal wrath or revenge. This wrath raore clear
ly shines in tbe infinitude of it in thus sraitting * the brightness
of his glory and express image of his person, than in the eternal
damnation of men and devils in the unquenchable flames of hell."
Reply. This strange language against God and Christ, I
shall need to say little about ; let those who know the holy scrip
tures see how unlike them it is. I raay query and deraand of
him, 1. Where do the scriptures say, that God suffered a tem
poral death as a stroke of infinite wrath ? 3. That in infinite
wrath he struck a person of infinite worth and dearness to him?
3. That this wrath more clearly shines in the infinitude of it in
thus smitting the brightness of his own glory, &c. than in the
eternal damnation of men and devils, &c. If I should conclude
this both blasphemous and unscriptural language, that thus sets
God at variance with himself, or as smitting and punishing
himself, &c. S. S. perhaps would be ready to cry out, " Oh
blasphemy !" and charge it upon rae, though it be his own, the
very tendency and nature ot his doctrine. The matter is fully
answered and refuted before. Again, where do the scriptures
say , that God punished the surety, Christ, for our sins, and for
a time poured forth his wrath upon him for our iniquities? (p.
108.) I am sure the scripture he cites, says the contrary. Isa.
xiii. 1. viz. " Behold mine elect in whom my soul delighteth."
Could he then pour forth his wrath upon him for our iniquities?
Oh ! be ashamed of such doctrine. Could either the chastise
ment of oiir peace on him, his bearing the sin of many, or carry
ing our griefs, be the Father's pouring forth infinite wrath upon
hira ?
That it is for " Chrisfs sake" that God doth pardon " upon
repentance," is very true, (it is well he grants this upon repen
tance,) for all the good that is revealed or wrought in us, that
is acceptable to God, as true faith, repentance, obedience, real
righteousness, &c. is all of Christ, and brought forth by him in
that soul that is pardoned and justified in him, or accepted in
the beloved. But, how God's forgiveness oi the debt, or pardon
of the offences, agrees with the surety's full payment and suf-
* Is not this like the language of hell ? or theirs who said of Christ: " will he
kill himself?" And " he is guilty of death." This is something like his brother
W. Haworth's affirming, " that the Father poured out all his wrath upon his
Son Jesus Christ," and that this way he " satisfied vengeance," which he calls
" tis justice," in his epistle to their " Quaker Converted j" answered by John
crook, and W. Bayly, in their book " Rebellion Rebuked." But the adversa
ries of truth shall find there is wrath, yet for them if they repent not.

440
ffering the pmiishment and wrath deserved, I leave to the un
derstanding reader to judge. Or, how Christ should make in
tercession for them that come unto God by him, if all their debt
were paid and punishment undergone, appears not ; especially
where the surety's payment and suffering is supposed in this
case to be infinitely of more value than ifthe debtor himself had
paid and suffered all, because of the surety's infinite dignity.
And when, if the payment and satisfaction of law were thus
strictly and severely made, neither law nor justice could admit
that the debtor should lie in prison, (as many do under satan's
chains of darkness, liable to wrath and vengeance,) but he
should be both discharged and delivered ipso facto? But we see
it otherwise. Many are yet in the prison-house in satan's
chains, who yet may be loosed ; and Christ ever lives to make
intercession for thera that come unto God by him. The man
mends not the matter in what follows.
Obj, " Christ having purchased salvation for us at the hands
of justice, by his intercession he obtains the purchase at the
bands of free grace, and so applies it to us." p. 109.
Reply. Oh strange ! Justice, (or rather revenge,) fully paid
and satisfied, but grace yet to be so much interceded or soli
cited to ! This renders grace more severe than the condem
nation of the law, and inferior to revenge. And what division
would this make in God, and between Christ and grace ? It
renders him inferior to earthly princes, and his grace below
coraraon justice among men. For suppose a subject had forfeit
ed his inheritance to his prince by rebellion, and after a full
satisfaction and payment made to the prince in his stead by a
person of interest with him, would it be just in the prince to de
tain his inheritance frora him ?' Or suppose the surety hath
made full payment and satisfaction in the debtor's stead, both
to what law and severity could demand, could the creditor
justly detain the debtor in prison, for some great and earnest
solicitation to be made by his surety for him ? Or, were it pro
per for the person for whom the satisfaction is thus made, to
cry out, " Good sir, forgiye me my debts," &c. if all past, pres
ent, and to come be fully paid by the surety? And yet those
persons that are of this opinion pray to God to forgive them
their trespasses or debts, as they forgive others, &c. But is
their forgiving of debts, either a casting the debtors or their
sureties into prison till they have paid the uttermost farthing ?
Surely that is not forgiveness ? Whereas the intercession made
to God doth acknowledge his dominion, power, and justice, as
having been offended, and a subjection due to him ; and also
his grace, as that to which man oweth due obedience and res
pect. Notwithstanding, this man, who has pleaded such a kind
of satisfaction, by justice or wrath punishing their sins in Christ,

441
he is not only rigid or severe, but partial in his opinion, (like a
sect-maker,)limiting this satisfaetion, and the extent of saving
grace, only to a few ; and yet that few not allowed the privilege
to be delivered from the power of sin in this life. He says
" This satisfaetion was designed for all those, who through
special grace in time believe. These are all delivered here from
the guilt and reigning power of sin, and so are out of their fet
ters, and shall hereafter be delivered from the existence of
sin." p. 109.
Reply. The satisfaction that was made, and testimony of
God's love and raercy that was given by the sacrifice and death
of Christ, (and as he is the propitiation,) was foraW men. By the
grace of God he tasted death for every man, for the sins of the
whole world. " He died for aU men," (not only Presbyterians
or a few particular Predestinarians, but a{{ men, or raankind in
general,) " that as many as live, should not live unto themselves,
but unto hira that died and rose again." 2 Cor. v. 15. " Who
his ownself bear our sins in his own body on the tree, that we
being dead to sin, should live unto righteousness." 1 Pet.
ii. 24. — See also ver. 21, 23, 33.
It is plain, that Christ's suffering under the burthen of sin,
and dying for all raen, pointed at an other end, and had another
kind of erablera in it, than men's living in sin all their days, or
their not expecting freedom from sin till after death. This is
not to suffer or die with Christ, nor to come to the blood of
sprinkling, which only frees from the guilt of sin, by sprinkling
and purging tbe conscience from the being of it. The ignorance
and absurdity of the contrary sin-pleasing doctrine is sufficient
ly delected before.
And why, Presbyterians, satisfaction of revengeful wrath
in your stead, or the death of Christ, as satisfaction in your stead,
to free you from everlasting burning, and forgive your sins?
Why for you more than the whole world besides ? Did npt
Christ die for all men as w ell as you i And yet none are par
doned or in a justified state, until they come to Christ to free
thera, and they to have true and living faith in his name and
power, ahd so to be led by that eternal Spirit, by which he
offered up himself a lamb without spot to God.
Obj. "Nor can this writer nominate one of us, that encoura
geth men to take liberty of sinning from the consideration of
Chrisfs satisfaction — the Lord convince and humble slander
ers." p. 110.
Reply. What ever you think or pretend, your doctrines are
sin-pleasing, and give liberty therein. You dispute for im
perfection and sin all your days. You justify the sinner
or the unjust, while justly condemned in himself by the light
of Christ. You set forth Christ, as made the subject of God's
3 K

442
wrath and revenge iti your stead, and say that divine jus
tice, which you term " vindictive or revengeful wrath," was
satisfied in your stead, by punishing your sin to the full
in Christ, and that thereby you are secured frora hell, &c.
although you continue in sin, or uphold the being of it all your
days, and deserve to have your failings and infirmities cast as
dung in your faces, as is confessed, p. 110. And yet you
count youvselves imputatively righteous, pardoned, and justified,
&c. even while you are saying, " Let us with Paul abhor all
sanctification in us," " Let us place no confidence in sanc
tification," &c. pp. 102, 103. The very nature and ten
dency of such doctrines is sin-pleasing, and soothing, and
grateful to hypocrites, encouraging them to take the liberty
of sinning all their life tirae, if they can but be so credulous or
self-confident, as to believe they are elect persons, and secured
from daranation on the account of your notion of satisfaction,
that pretends and imputes revengeful wrath and severity to
Christ, but ease to yourselves in your sins. But this your
empty, devised notion will prove neither your justification nor
security in the great approaching day of God, which shall de
clare every man's work, and wherein he will judge the secrets
of men by Christ Jesus, according to the gospel. And every
man must give an account of himself to God, and be rewarded
according to the deeds done in the body, whether they be good,
or evil.

Wherein the controversy is summed up and resolved, partly by
way of Question and Answer, with a plain intimation of my
sense thereof, as relating to the %d, ad, and Uh chapters before.
Question!. What was the nature and extent of Chrisfs stif-
ferings ?
Answer. Not an undergoing infinite wrath or vindictive jus
tice, so called, at the hands of his Father, for that is the just
reward of rebels against God, Christ, and free grace ; but,
1. The weight and burthen of sin, and grief of soul because of it,
as seeing the punishraent and wrath incurred by the rebellious.
2. The fury of his persecutors, in his undergoing that cruel
death of the cross, inflicted on his body by wicked hands and
murderers; so that his sufferings were two-fold, both inward
and outward. 3. His real desire, travail of soul, and good will
through all, was for the benefit and good of all raankind, even
for the whole world, (for whom he suffered and died,) that all
who receive him might be spiritually influenced with bis holy
life, and partake of his raind and will, which stood in subjection
to the Father.
Question 2. What were the true signification, intent, and ends
of Christ's sufferings?
Answer. 1. To evince God's long suffering t ards all men,
for whom Christ gave hiraself a ransom, for a testiraony in due
time. 2. The appeasement of wrath and severity, so far as to
grant reraission on true repentance. 3. The end of the law
and first covenant, and the shadows and curse of it, as threat
ened to impose the terms of it. 4. To introduce the new cove
nant administration, Christ being the mediator of it. 5. To
show God's great condescension to receive poor lost man again
on the terms of this new covenant, reinforced by the deatli of
his Son, that man coming into this new covenant, might ex
perience a real agreeraent with God, even in the Son of his
love. Question 3. How far the light in raan is necessary, and an
swers the intent and ends of Christ's sufferings?
Answer. It is absolutely necessary to salvation, being that
divine principle of light withirl, whieh directly guides all those
who obey it, into the way and dispensation of the new covenant,
whereby they secretly experience the real intent, virtue, and
ends of Christs sufferings and blood.
Question 4. Whether the light of Chri.st within (in each
dea;ree of it) be not the new-eovenant light in nature and kind,
arid the certain guide into this covenant?

444
Answer. Itis. The life thatwas in Christ, as the eternal
Word, was and is thelight of men; which life or liglit is there
fore divine and spiritual, as the new-covenant dispensation is.
Question 6. Whether the word within, the law within, the
commandment within, the kingdom of God within, and the light
within, be not one and the same thing, and so the life of the
new covenant ? ,
Answer. They are. The names, degrees, and manifestations,
do not alter or vary the divine nature or life thereof.'
, Qnestion 6. The satisfaction, what i and in what did it consist?
'.Answer.' 1. Not rigid payraent from Christ to God. 2, Not
ofthe nature of payment for all sins past, present, and to come,
as stated by sin-pleasers. 3. Not Christ's undergoing infinite
wrath cr reVenge from his Father, for these were never exacted
nor required of him. But the satisfaction was in Christ as the
Son of the Father's lovcj the delight of his soul, and as he was
a sacrifice of a sweet smelling savour to him. Both the Father
and the Son condescended in one and the sarae infinite love for
man's recovery out of sin and death, and for his deliverance
from wrath to come, they being equally kind to man, and
equally angry at man's sin. God so lovedithe world, that he
freely sent his only begotton. Son, &c. And in the same love
the Son freely gave his life, yea, even hiraself, a ransom for all,
for a testimony in due time.
,: Question 7. What is true justification?
.answer. It is properly and strictly a making man just,
through the washing of regeneration. It is not only God's par
doning sitis past for Christ's sake, through faith in his name;
but also God's absolute accepting, owning, and blessing all those
who faithfully obey, persevere, and walk in the light and law of
the new covenant.
Question 8. >Yhat is the true or real imputation of righteous
ness? '
Answer. It is the same with justification, as it relates to God's
reckoning or esteeming that man righteous who partakes ofthe
everlasting righteousness of Christ by a living faith in him,
and so the same righteousness and holiness of Christ, as in
wardly revealed and brought forth in the new creature that is
made conforraable to his image. And the blessed fruits and
effects of Chrisfs power and invvard work of righteousness, as
true faith, love, obedience, sincerity, holiness, integrity of
spirit to God, are acceptable to him, ac(;ounted of and reckoned
unto his people for righteousness, and all for Christ's sake,
who is the author andfinisher of true, living, saving, justifying
faith, as "Abraham believed God, and it was reckoned to him
for righteousness.'' We say, then, that Abraham's faith was
60 reckoned or iraputed to him. It has been by some confessed.

445
(as between God and the creature,) " that there can be no
liking one another without likeness of disposition ;" nor doth
G(ni receive raan into actual friendship with himself, without
his being renewed after his image.
Question 9. Who are the subjects of everlasting wrath and
vengeance ?
Answer. Wicked and rebellious persons, who reject the love
ofthe truth tendered to them, who tread under foot, crucify, or
contemn the Son of God, slight the blood of the covenant, and
do despite to the spirit of grace.
Question 10. Whether it be consistent with divine justice or
trutli in God, to show raercy and tobe an absolute Saviour,
after so much injury done against him and his comraands by
Adam s fall, and tbe actual disobedience of his posterity in the
fall ?
Answer, Yes ; it is not inconsistent with divine justice for
God to be the absolute Saviour of all that return to him and
believe in hira, he being a just (xod and a Saviour, besides (or
without) whom there is no other. Absolute justice in God
doth not limit him, nor withhold raercy frora the creature in
the tirst place; nor doth it produce severity or revenge, until
his goodness be rejected and wholy slighted ; for he saith : "I
am a just God and Saviour," &c. "I, even I, for my own sake
do pardon transgression."
Question It. Whether divine justice did properly and strictly
require a full payment and punishment upon Christ in man's
stead, for all the debt contracted, and injury done by fallen
man ? ^
Answer. Nn; Christ's sufferings were not of that nature or
intent ; but as it was by the grace of God that he tasted death
for every man, they showed God's patience, and proclaimed
his mercy, in order to pardon all that return to him from the
evil of their ways.
Question 13. [Obj.] Whether God as rector and judge^ could
disjiense with the act of law, and not rather with the immedi
ate object ? Did he not substitute an innocent person to undergo
the punishment pr severity of the law due to sin and sinners?
Reply, This is objected by some ofour opposers, which must
needs imply a great dispensing with, and digression from the
very intent of the law. Ifthe severe punishment of it be remo
ved from the unrighteous, for whom it was made, and who have
incurred it, and fully inflieted upon Jesus Christ, the righte
ous 0»ie that never sinned, could God thus far dispense with the
intent ofthe law, and yet not forgive sin, without such a kind
of satisfaction and payment as is supposed ? Oh, sad blasphemy
and inconsistency ! And seeing it hath been confessed by some
ofour eminent opposers, that "satisfaction" is not a scripture

446
phrase, but a notion of Jaw, and made agendo et patiendo, viz
by Christ's obedience ia, doing, and subjection in suffering the
penalty, which the law should have inflicted upon offenders, I
'propose these three questions to our opposers. 1. Would it be
reasonable or true to say, that the creditor has forgiven both the
debtandinjury, if it be aU paid and fully punished inthe surety?
2. Would it be justice in the creditor to detain the debtor in pri
son, if his debts be all paid by the surety ? or to suffer the surety
to wait long soliciting or interceding for his pardon or deliver
ance ? 3. Doth not your doctrine of such rigid or severe satis
faction oppose Christ's intercession? However, we still confess,
the man Christ was greatly acceptable and most eminently
satisfactory, considered as a sacrifice of a sWeet smelling sa
vour to God, and as the first fruits.
Question 13. What did the blood of Christ that was shed,
bespeak ? and what is our sense of Christ's blood ; and for
what end owned?
Answer. 1. It bespoke remission of §ins past to all that truly
repent and believe in him. 2, Our sense of the blood of Chriist,
is a living and spiritual sense of the virtue and efficacy of it,
as through it we receive rederaption, even the forgiveness of
sins. 3. We really own and confess to the blood of Christ,
both in the history and in the mystery, as most significant to
express his life which he gave a ransom ; and the value ofthe
one offering we do in the sight of God confess, and we own
the blood of Christ both as shed for us, and as sprinkling and
purging our consciences from dead works. And this we are
come to know by his light shining in our hearts, which as
we walk in we have fellowship one with another, and the
blood of Jesus Christ cleanseth us from all sin. 1 John i. 7.
To come to the blood of sprinkling, which speaketh better
things than that of Abel, (Heb. ix. 14,) is an attainment
and mystery, only obtained by true believers, in and through
his Divine light and eternal Spirit, by which Christ offered
himself without spot to God ; and by " one offering" God
hath " perfected forever them that are sanctified, whereof
the Holy Ghost is a witness to us." Heb. x. 14, 16. For if a
literal knowledge and application of the blopd could either
sanctify or justify without having the conscience sprinkled
with it, then how could it be as the anti-type answering and
ending the type or pattern under the law, where all the people
were sprinkled with the blood of the offerings? See Heb. ix.
and X. chap. And the leper was cleansed by seven tiraes
sprinkling upon him the blood of the bird that was killed,
(Lev. xiv. 6, 7,) but the blood of Christ, which sprinkles and
purges the conscience, far excels all those under the law; and
therefore, as it redeems from the vain conversation, it is called

447
" the precious blood of Christ," as opposed to, and beyond ali
corruptible things. 1 Pet. i. 18, 19. Thus in the blood of Christ
there is a raystery, and a spiritual consideration and applica
tion, absolutely necessary beyond the historical profession and
faith thereof, (as well as in the cross, &c.) as Christ said,
" except ye eat my flesh and drink ray blood, ye have no life
in you." " It is the spirit that quickeneth," &c. John vi. The
Holy Ghost is witness to us of the virtue and blessed effect of
the one offering. Blessed be the name of tbe Lord our God for
ever, who by his Divine light hath opened our understandings
in the mystery of Christ Jesus and the saving knowledge of
him which is after the spirit.
All these passages of scripture relating to Christ's suffer
ings, as Isaiah liii. Zach. xiii. 17. Rom. viii. 32. Phil, xxviii.
3 Cor. V. 14, 15, 21. Gal. iii. 13. and iv. 5. Heb. il. 9, do inti
mate God's great kindness and condescension in Christ Jesus,
and his humiliation, and deep suffering under the weight and
burthen of sin ; and that hy the grace of God he tasted death
for every man. All vVbich fall greatly short of proving our
adversary's charge against him, viz. " that God poured down
his wrath or revenge upon his innocent Son, for satisfaction to
Divine justice in man's stead that had done the injury." All
the scriptures alleged by them, can never prove this ; but
rather, 1. That Chrisfs sufferings were of another kind, both
as he was delivered up by the Father, in his patience to suffer
and bear the burden, sorrows, and inward griefs, by reason of
man's sin, for which his soul also was made an offering. 2. And
as the reproaches, suffering, and death ofthe cross that he sus
tained from the wicked and murderers, were teraporal or had
an end, they were not the infinite wrath and revenge from God,
due to wicked men. 3. Yet Christ was rendered a curse, and as
it were, made to be sin. This he could not properly be in his
own being ; for sin and a curse, (in this abstract sense,) could
not strictly relate to his pure and sinless being, but wcire so made
or reputed with respect to his bearing the reproach and sin of
many, the outward punishment, crucifying, death, and blood
sheding. And all that was in hira, whicli in any sense might
be said to suffer, was offered and given for the ad\!antage and
good of mankind ; and that which he so gave and offered, was
called " hil life," " himself," " a ransom," and all sometimes
in scripture comprehended and expressed under the name of
** the blood," *«the precious blood of Christ," that redeems from
the vain conversation, purgeth the conscience, &c. And even
the outward part of his suffering, his most innocent example, his
cross, death, blood of his cross, his reviving again, were so far
from yielding either an indulgenceorjnstificationtomen while in
sin and disobedience, that they did very eminently preaeh and

448
openly proclaim to mankind, both the condemnation of sin in
the flesh, repentance, mortification, remission, and man's revi
ving again to real righteousness, and justification therein ; and
all to be experienced through faith in the narae and power of
Jesus Christ, the Son of the living God ; in sending of whom
the Father's love was manifest, that we might live through
hira. As Christ's travail of soul was inward, and so his suffering
inward, as well as outward, what is more obvious to the spiri
tual eye and mind, than that his travail and sufferings, and his
holy design therein, were to have an inward effect, and inward
ly to be fulfilled, by his word and power, even in those who
receive and believe in the same .' That instance bf the holy
evangelist is very plain and pertinent, where it is said, " They
brought unto hira many that were possessed with devils, and
he cast out the spirits with his word, and healed all that were
sick, that it might be fulfilled which was spoken by Isaiah the
prophet, saying, himself took our infirraities, and bare our sick
nesses." Mat. viii. 17. — Isaiah liii. 4.
And raoreover, as to Chrisfs being " the Lamb of God,
which taketh away the sins of the world ;" this taking away
sin was not only fulfilled by that general exjiiation or purging,
which he made by Way of sacrifice ; but also inwardly hy his
real cleansing, purging the conscience, and purifying the soul
from the nature and power of sin. i And God's reconciling us
by the death of his Son, whose putting away sin^ is said to be
by the sacrifice of himself, his "by himself" purging our sins,
the will of God sanctifying us through the offering of the body
of Jesus Christ once for ali, &c. was a sacrifice of far niore
value than those typical ones under the law, which he fully
answered and ended, though they were said to make atcme-
ment and reconciliation for sins of ignorance, that they might
be forgiven. And the scape-goat was said to bear away the ini
quities and transgressions of the children of Israel. Lev. iv. and
xvi. and xxiii. And did not the killing and sacrificing of bulls,
goats, and heifers, typify or figure forth the killing and destroy
ing that corrupt, beastly nature and enmity in man, which is
for death and destruction, and of whieh those beasts were as a
lively emblem? Seeing hereby God was pleased in a way of
condescension to their low capacities, to show a pacification or
expiation, to express his forbearance. hi.s suspending the severe
execution of the law, and willingness to pardon iniquity, and
to pass by former transgressions, and be reconciled, when they
afflicted their souls, and offered up burnt offerings in the day
of atonement, (as both were required,) much more hath God
declared himself reconciled t;o us, in commending his love to
us, in that while we were enemies, Christ died. And so he

449
liath showed forth his kindness and free love, as willing to pass
by and pardon the sins of the world upon true repentance, in
setting forth his Son to be a propitiation, through faith in his
blood ; and in his being " in Christ reconciling the world unto
himself, not imputing their trespasses unto them,'' which was
both in his forbearance, commending his love and good will in
his Son unto the world, and sending^ his Son •• that the world
through him might be saved." Let it be seriously here ob
served, 1. That those scriptures relating to Christ's death,
reconciliation, sanctification, and jiutting away sin, as by way
of sacrifice, &c. as John i. 29. — Rom. v. 10. — Heb. x. 10, chap.
i. 3. — Col. i. 22, intimate the work, as if universally done ; yet
it is with respect to the general favour and good will of God in
Christ, as " by the which will, we (believers) are sanctified
through the offering of the body of Jesus ;" and so we are said
to be " reconciled in the body of his flesh through death." It was
the manner of_the Hebrews, prophets, and apostles, to speak
many things in the spirit of prophecy, as done or past before
they were accomplished in the proper subjects ; God having an
eye of pity and compassion open to lost man for his redemp
tion, even before it was fulfilled, whereby he saw and looked
beyond the former transgressions, sins, and infirmities. For
the sin of the world is not actually taken away, purged out, or
put away, as to its nature and being, nor are men in a state of
reconciliation or friendship vvhile actual sinners and enemies in
their minds, but as tbey come to be converted and sanctified by
the spirit. Therefore God's reconciling the world in and by
his Son,^hows his gracious will, and was intended conditionally
to be fulfilled in them, upon faith and obedienee. It was done
so, with respect to Christ as the first fruits, and with an eye to
the condition, before it vvas actually fulfilled in them; and what
was outwardly signified as to the good of man by Christ's
sufferings and death in the flesh, as our great exemplar, in his
obedience and holiness, is inwardly to be fulfilled and answered
in spirit, as to the principle, end, and design of God therein.
As for instance, " God was in Christ reconciling the world to
himself;" yet tbe apostle added, " we pray you in Chrisfs
stead, be ye reconciled to God." 2 Cor. v. 19, 20. And to Ihe
saints at.^Colosse: " You that were sometimes alienated, and
enemies in your minds by wicked works ; yet now hatlf he recon
ciled in the body of his flesh through death, to present you
holy, and unblameable, and unreproveable in his sight, if ye
continue in the faith grounded and settled," &c. Colos. i. 21,
32. 23. Mark, on this condition they were reconciled and to be
presented to God ; not as being enemies by wicked works, but
as made friends by ^conversion to and continuing in the faith.
And God shewing forth mercy to all, and universal pardon of
3L

450
sin past, in and for the sake of his Son Chri.st Jesus, (he being
the propitiation for the sins ofthe whole world,) declares his not
imputing their trespasses to them according to severity ; but
his being reconciled to them, that they niay be reconciled to him.
Finally : because God was in Christ Veconciling the world to
himself; and because he comraended his love to us, while we
were sinners, and we reconciled, &c. by the deatli of his Spn,
as our representative: if from hence any infer, that their sin
being not imputed, therefore they are justified by the imputa
tion of Christ's death and blood, though they continue in sin and
disobedience to him, and remain unsanctified, I must deny
their consequence, and tell thera, that there is a two-fold non-
imputation oi sin ; or, under a two-fold consideration sin is said
not to be imputed. 1. With respect to God's forbearance, while
he suspends execution, and does not cut off persons in their sins,
When the nature and power of sin is not destroyed, nor purged
away, expecting their repentance, &c. In this sense it was that
when David said, " I have sinned," Nathan told hira, " the Lord
hath put away thy sin, thou shalt not die." 2 Sam. xii. 13. Yet
this proves him not at that time in an absolute and com
plete justified state, or his sin blotted out; for after this he
both implored mercy, entreated forgiveness, and passed through
great judgment, difficulty, and trouble, under the weight and
burden of his iniquity. 2. A non-imputation of sin in a better
and higher state, as where the mind is sanctified and cleared,
and sin really done away and wholly blotted out, where
the Lord imputeth not iniquity, but righteousness ; as,
«« blessed is he whose transgression is forgiven, whose sin is
covered; blessed is the raan unto whom the Lord imputeth not
iniquity, and in whose spirit there is no guile." Psa. xxxii. 1, 2.
It were unreasonable to think, that all to whom sin is not im
puted in the first sense, are in a justified state ; for then would
the whole world be justified ; for God was in Christ reconciling
the world unto himself, not imputing their trespasses. But in
the latter sense they are justified, being " washed, sanctified,
and justified in the narae of the Lord Jesus, and by the Spirit
of our God." (1 Cor. vi. 11,) and such as in whose spirit there is
no guile ; and so " no condemnation to them that are in Christ
Jesus, who walk not after the flesh, but after the Spirit." Rom.
viii. 1, 2. Such therefore are justified. And if it be further
queried, viz.
Question. " How doth it consist with God's justice and truth,
which always required perfect obedience, either to pardon or
pronounce man just, upon the account of an inherent righteous
ness, sanctity, or reformation wrought by the Spirit, without
satisfaction to vindictive justice for sins past ; seeing those who
are the most inherently holy, have not perfectly obeyed God's
law from the beginning of life to the end ?"

451
Answer, 1. Both God's justice, truth, and mercy have a share
in man's reformation and restoration to himself: and it is in his
universal love in Christ Jesus to mankind, tbat he makes known
his truth which raakes free ; and the grace and truth concurring
in man's conversion and restoration, (and so in making him a
new creature,) it must needs be consistent with God's truth, to
pardon and pronounce man just, as he becomes and is God's
own workmanship, in whom he beholds his own image renew
ed ; for he blessed the works of his hands, and still blesseth
them. 3. Without such a satisfaction he doth pardon, &c. and
yet justice and truth are not violated nor destroyed, but have
their place and share in man's reformation, both in God's judg
ing, reproving, and correcting raan for sin, condemning, cruci
fying, and slaying the transgressing, earthly nature and birth.
And Christ came not to destroy the law, but to fulfil it. He came
to " condemn sin in the flesh," and to save man, " that the
righteousness of the law might be fulfilled in them, who walk
not after the flesh, but after the Spirit." The law forbids
adultery ; Christ forbids and removes the evil lusts and desires,
which are the ground of it. The law forbids covetousness;
Christ removes it. The law forbids murder; Christ forbids envy.
Question, " But, from the beginning of life to the end, who
can say, he hath perfect righteousness inherent in him ?"
Answer. He that is born of God, the new creature, to whom
Christ is made righteousness, and who being God's workman
ship, is made the righteousness of God in Christ Jesus. He that
has attained to this new creature's state, hath crucified and put
oft" the old man with his deeds, whom the law condemns, that
hath been the offender and sinner from the beginning of life to
the end ; as, the new birth and new creature in Christ, hath
710 guile in his spirit, but is always inwardly righteous from,
the beginning of life. For this end God is pleased, in his Son,
to show forth his forbearance and favour to raankind, and for a
time to suspend the severe execution of his law, not executing
judgmentspeedily, but giving raan grace and time to repent, that
he may be converted and renewed in righteousness. This an
swers the end of his sending his Son into the world, to be both
a sacrifice and a Saviour. So his forbearance or suspension ofthe
severity ofthe law for Chrisfs sake, can be no making void the
law, justice, or truth, which Christ came to fulfil and set up.

Tlie differerice between the terms, or tenour, ofour opposers' gospel,
and ours.
As to the sense or substance ofour opposers, the Predestina
rians, according to their traditional faith, partial, and harsh opi-

452
Hibns, repugnant to God's universal grace and love in Christ
Jesus to mankind, their gospel runs on this wise, or in such
terms as these, viz.
"We tender grace and salvation to all, but believe it is
only free iov a few elect persons, for whom only Christ died.
Therefore believe you are elect persons, and that Christ died for
you; apply his blood and merits, and you shall be saved, though
you be sinners all your days. Believe that you aVe justified by
Christ's death and sufferings only, though you have nothing but
matter of conderanation in you; Believe that you are imputa
tively righteous by Christ's sufferings and righteousness vvith
out you only ; and in coraparison thereof, do you abhor all
sanctification in you, or inherent righteousness wrought in you
by the Spirit. Believe that it is God's good pleasure that sin
should be in you all your days, to keep you humble ; and that
Christ hath satisfied for all your sins past, present, and to come.
Believe that God hath poured out all his wrath upon his So^n
Jesus Christ, and punished your sin to the full in him, tosatis-
fy justice for your injury done him; there remains no more
wrath behind /or you, being elect and justified persons. Though
you eommit sin, as did David, and have corruption remaining
in you ail your days, and sin daily in your best duties, and have
sin mixed wifh yolir graces, doubt not but your salvation is eter
nally secured for you, as persons whom God has had in his eye
to save ; nor need you fear afiy final fall, or falling away
from grace, fpr once in Christ ever in Christ." Thus far Pres
byterians.

Tlie sense aiid terms of our gospel, according io what foUows.
From the sense and experience we have of God's free love
and grace in Jesus Christ to all mankind, we preach in the
spirit of the gospel. The instruetjons. and conditions thereof
are on this wise : viz.
« Be converted that your sins may be blotted out. Turn ye
from darkness and sin, to the true light tbat shows it, and re
proves evil ; and so turn from satan's power to God, and re
ceive the remission of sins, Believe in the light that ye may
become the children of light. Labour to make your calling
and election sure. If ye walk in tlie light, the blood of Christ
cleanseth frora all sin. If ye be crucified, die, and suffer with
Christ, ye shall live and reign with him. Believe and obey
the gospel, and be saved. Christ Jesus is the author of eter
nal salvation to all them that obey him. Confess and for
sake sin, and ye shall find mercy. Depart from evil and do

453
good, and dwell for evermore. Wash you, make you clean, put
aw ay the evil of your doings, &c. Except a man be born again
he cannot enter into the kingdom, &c. If I do not wash thee,
saith Christ, thou hast no part with ihe."
And to those in whose hearts the work is begun — '• Look dili
gently to your standing, lest any of you fall from the grace of
God. Abide in his goodness, that you may not fall into the
hand of severity."
To unbelievers and rebellious — " If ye believe not in Christ,
you shall die in your sins ; and where he is ye cannot corae.
The wrath of God is revealed from heaven against all ungod
liness and unrighteousness of men, who hold the truth in un
righteousness ; and his wrath abides upon f em that do not
believe nor obey his Son." Thus far Quakers, so called.
Now, serious reader, judge vvhich of these, whether the
Presbyterian.s' or the Quakers' doctrine, tends to stir up and
excite people to righteousness, to true fear and watchfulness :
and whether the Presbyterians' doetrine doth not tend to beget
people into a self-confidence, false security, and liberty in sin,
upon a partial opinion and conceit. But the Quakers' desire,
aim, and end is, to turn people from darkness to the true light,
and to true fear, diligence, and faithfulness to God.

CHAPTER V.
Concerning Election and Reprobation.
Stephen Scandret begins with an absolute false charge
against me, as " deprafving God's truth ;" whereas according
to plain scripture, without any depravation thereof, 1 examined
their partial and graceless opinion, in making God the or-
dainer of whatsoever comes to pass, (both as to the states and
ends of men,) and their placing his decree thereof frora all eter
nity, upon " particular persons," and not upon the two seeds
and conditions, wherein election and reprobation do originally
consist, whieh iu time extends to persons, only as related to the
good or evil seed, and not from a partial, absolute, and mere
voluntary rfecree and design to particular persons, as their nar
row and silly opinion iraports ; which I opposed, and that from
the scriptures of truth, testifying, l. God's good will and grace
to mankind in general. 3. The real causes (on their parts) of
his severity towards them and their reprobation. I laid down
the Presbyterian principle and opinion, as it may be seen in
their Confession and Catechism, agreed upon by their assembly
of divines, so called, at Westminster, and approved by the

454
general assembly of the Kirk of Scotland; as where they say
in their third chapter,
" That God from all eternity did, by the most wise and holy
counsel of his own will, freely and unchangeably ordain what
soever comes to pass.* And that by the decree of God, for the
manifestation of his glory, some men and angels are predes
tinated unto everlasting life, and others fore-ordained unto
everlasting death — and that these angels and men thus predes
tinated and fore-ordained, are particularly f and unchangeably
designed ; their number so certain and definite, that it cannot
be either increased or dirainished," &c. And also, upon the
same principle, they add in their tenth chapter, that " all
those whom God hath predestinated unto life, and those only
he is pleased effectually to call by his word and spirit, out of
the state of sin and death, in which tbey are by nature, to
graee and salvation by Jesus Christ, enlightening their rainds,
spiritually and savingly to understand the things of God," &c.
And in their eleventh chapter, " God did frora all eternity de
cree to justify all the elected ; and Christ did jn the fulness of
time die for their sins, :[: and rise again for their justification."
The consequence of this doctrine, with a plain and scriptural
answer and confutation, are laid down in the latter end of our
book entitled, " The glory of Christ's Light within expelling
darkness," which book yet remains unanswered by S. S. both
as to this and other heads, wherein he and his brethren are
concerned ; though now, in order to vindicate this doctrine, he
lays down the proposition thus :
S. Scandret, " That God did most freely, and unchangeably,
and from all eternity choose sorae particular persons to partaks
of saving grace, &e. wlienee it will necessarily follow, that he
hath reprobated or passed by others. I must manifest this by
parts." Answer. In opposition to this partiality unjustly charged
upon God, I must assert this proposition, that God's eternal
election stands originally in his own seed of promise, and that
grace is thereby freely tenf'ered to all mankind, both Jews and
Gentiles, and all men in the first place left free for a share there
in, and that none are reprobated, but those who first reject this
grace, and like not to retain God in their knowledge. His conclu
sion that God "hath reprobated or passed by others." is very
doubtful, being as much as to say, that either God hath from all
• " Whatsoever" makes no exception of either good or bad actions of men ;
and this is high ranterism.
t Note, They place it upon particular persons, rendering God a respecter of
persons. + Whereas he died for all men, and is a propitiation for tlie sins ofthe whole
world.

455
eternity reprobated particular person's, or left them to reprobate
themselves. It is then either God's act or the creature's, which,
as appears, this man's masters (the pretended divines) eould
not resolve ; and we do not expect him to be a raore profound
divine than his tutors. However, their opinion at least reflects
upon God, as passing by the greater part of mankind without
affording them any saving grace, or the least spiritual assis
tance of Divine light or life. So if he thus takes no notice of
them at all, but passeth them by, they must inevitably be left
to destruction and eternal misery by this graceless and un
charitable opinion, which tends greatly to eclipse the glory of
God and his free grace, and render the offers of it to raankind
in general, and preaching salvation by it conditionally to all, no
better than a mockery to the greater part of the world. And
this neither S. S. nor his assembly of divines, have answered,
nor can they clear themselves herein.
S. S. begins to vindicate his opinion by parts thus : 1. " God's
act, which essentially takes in tbe object thereof; he hath cho
sen some particular persons. 3 Thes. ii. 13. ' God hath chosen
you.' John xv. 19. * I have chosen you.' Ephes. i. iv. ' He hath
chosen us.' This being directly denyed, I shall add arguraents."
Sect. 1.
Answer. The scriptures are not denied by me, as is here
falsely insinuated ; but I denj' that these prove their propisition
of a personal election or reprobation from all eternity. I also
deny, that " God from all eternity did unchangeably ordain
whatsoever comes to pass," as they most grossly assert, or
that his decree or act, is so absolute from all eternity to par
ticular persons, as strictly eyeing and unchangeably designing
each person to his end ; a certain definite number unto ever
lasting life, and others to everlasting death. This I still op
pose, and find this man's vindication of it very feeble, and
his proofs impertinent. For in quoting 3 Thes. ii. 13, he has
left out the following words, "through sanctification of the
spirit, and belief of the truth," which clearly explain how
they were chosen to salvation, according to the conditions on
which God's act of choosing them depends, to wit, " sanctification
of the spirit, and belief of the truth." So this makes clearly
against my opposer's opinion : for they were not capable of this
belief of the truth and sanctification, before they had personal
beings, which surely they had not from all eternity. And so see
ing that the way and act of God's choosing men, raust be
through sanctification ofthespirit, and belief of the truth, (which
condition answers this decree,) he hath not designed nor or
dained the contrary condition of his wrath against man, sin
and unbelief, though they are corae to pass upon raany, whose
repentance and return God rather willed, than their death or
destruction.

456
But had S. S. pleaded a little further from the words, "God
hath from the beginning chosen you," and had he insisted on
the words "from the beginning," i might answer, that does not
signify /rojwaW eternity ; much less that he hath had your jiar-
ticular persons in his eye, unchangeably designing you to salva
tion, merely as particular persons, without having relation to
any such conditions or qualifications as faith, sanctification, &c.
which may be rejected by man. The words "from the begin
ning," are so far from signifying " from all eternity," that in this
place they do not reach so far as to the beginning ofthe crea
tion ; hut rather to the time of their first reception and belief
ofthe truth, as they import in divers other places. 1 John
iii. 11, "This is the message that ye have heard from
the beginning;" and 2 John v. Though " beginhihg" in the
highest sense, relates to Christ, as the divine Word, who is the
beginning and the end. And also note, that S. S. deals with
John XV. 19, as he does by the other, leaving out both the
foregoing and following words, which still make against him ;
setting down only " i have chosen you," whereas Christ said
thus : " Because ye are not of the world, but I have chosen
you out of the world, therefore the world hateth you." And
then it is plain, they were both of and in the World, before they
were chosen out of the world ; for could they be chosen out
of that which they were never in? So that Christ's choosing
his out of the corrupt ways and spirit of the world through
faith and sanctification, is the reason why the world hates
them, which it did not while they were conformable to the
world. By " the world" is here understood, those who are in
the natural, unbelieving state, and also such as hate the true
believers and disciples of Christ. Whence it follows, that you
Presbyterians, how highly soever you conceit of yourselves, as
elect persons from all eternity above others, are not in the elec
tion oi Christ, nor in a state of election, so long as envy and the
spirit of persecution rule in you; as they have largely showed
themselves in raany of your leaders and chieftains. And to
Ephes. i.4," He hath chosen us in him ;" these w^ords "in him,"
to wit, in Christ, S. Scandret hath left out, like one that both
shuts his own eyes, and seeks to keep others in a blind belief of
his partial principle : the very ground and principle of elec
tion being in Christ, which the man overlooks. God " hath
chosen us, (the true chureh, which is elect,) in him, before the
foundation of the world, that we should be holy and without
blame before him in love." Ephes. i. 4. For as we are in him,
and becorae so well qualified in holiness, and thus nearly rela
ted to Ilim, as to be without blame, in due time we show forth
the effects and fruits of that elfct seed and principle, wherein
our life and ground of election stood before the foundation ofthe

457
world, not merely as we are " particular persons," or natural
men; but as his living and royal offspring, his.churcb and pi cu-
liar yoople sprung from his own seed, now in due time chosen
by him out of the world and the corruptions thereof, through
sanctification of the spirit, and belief of the truth.
S. S. Argu. I. " Particular persons in time, receive mercy,
are converted, made to persevere, and are saved : therefore
God did decree this beforehand ; for God worketh according
to the counsel of his own will." Ephes. i. 11. Sect. 3.
Answer. Particular persons in time receiving mercy, being
converted, and persevering in grace, doth not argue that mer
cy was only proffered and shown to a few •• particular persons;"
nor yet that it is so absolutely and eternally decreed of Gold,
that all tn whom raercy and grace are shown, shall so inevitably
persevere in it, that there is no possibility of tbeir declension
and fallin.g from it after tbe time of their receiving grace, while
yet unestablished. For 1. He hath concluded all under sin, that
he might show raercy upon all. 2. those particular persons who
sincerely receive mercy and goodness, be will have mercy upon,
both in a way of continuance and increase, and unto them good
ness who abide in his goodness. Rom. xi. 20, 21,23.
It is true, that God worketh all things after the counsel of his
own will ; his gracious and good will counsels him to show forth
goodness and mercy to all in the first place, and severity or
damnation to none without cause. And his will is also believers'
sanctification, in order to whieh he graciously counsels and per
suades men by his Spirit, to forsake sin, and be converted.
Which manner of workin,g in raan by his counsel, is not an in
evitable or forceable act of his will ; for counsel and force are
very different, as is an absolute decree to act himself alone,
and a persuasion of the creature to act with hira, by the power
and assistance that he gives it. So the persuasion on men to
repentance, and perseverance in faith and grace, cannot be an
irresistible fiircing them thereto ; for what reward can men ex
pect of God for any thing they arc unwfllingly forced to, as by
some supposed ? Whereas God works upon that reason and con
science which he hath placed in raan, to persuade, induce, and
move men to forsake sin, frora a real sense' of the evil of it, that
they njay leave iniquity frora a true zeal and hatred, stirred up
by the true light, against it. " I drew them with cords of a raan,
with bands of love," &c. Hosea xi. 4.
S. S. Argu. 3. " God hath made absolute promises of the
first saving grace. Ezek. xx. 26, 36. < i will sprinkle clean
water upon you, and you shall be clean ; a new heart will I
give you,' chapter xi. 19, 20; also Jereraiah xxxi. 33, and
Isaiah liv. 13, ' All thy children shall be taught of the Lord.'
These promises are but a declaration of his decree, and they
sM

458
are not made concerning all, but partidular persons whom God
hath in his eye to save."
This argument is grounded upon his mistake, and is very
dull and impertiilent, not reaching the principle he intends to
vindicate by it. For 1. It imports absolute promises ofthe first
saving grace to be but to particular persons. 3. That God had
only a few particular persons in his eye, and those from eternity,
in his promise of the first saving grace, contrary to plain scrip
ture, which says: "The promise is it) you and your children,
and to all them that are alar off, even to as many as God shall
call ;" aud this promise is Christ Jesus, who is God's everlast
ing covenant and light, to which men are called. 3. This man
mistakes the first saving grace, confounding it with the effects
which it brings forth where it is received and obeyed ; viz.
making men clean, producing a new heart, &c. Ezek. xxxvi.
35, and chap. xi. 19, whieh ave effects of the grace. These he
puts for the first saving grace and promise of it. As also his
blind argument supposes these effects to be unavoidably or
forcibly brought forth in sorae particular persoi^is, supposed to
he designed for that end, without respect to their accepting of,
and concurrence with the offers and appearance ot saving grace,
which in the light of Christ is given them, whereas it hath ap
peared unto all raen. Tit. ii. 11. And although the promise of
the everlasting covenant is freely and absolutely tendered to
all ; yet it is only raade with particular persons and confirmed
to them, as they are serious and penitent, returning and obey
ing, and hearkening to the voice of God, abiding in his love and
grace, &c. upon which he enters into covenant with them and
tliey with him. " Hearken unto me, and I will make with you
an everlasting covenant, even the sure mercies of David." Isa.
Iv. 2, 3. " The willing and obedient shall eat the good of the
land," chap. i. 19. not the unwilling and disobedient ; and, " I
will give them an heart to know me, that I am the Lord, and
they shall be my people, and I will be their God, (mark the rea-
S'u.) for they shall return unto me with their whole heart." Jer.
xxiv. 7. . rhis was foretold or prophesied according to the fore
sight that G»d bad of tbe willingness and compliance of his peo
ple ivith His grace and spirit, after it was proffered and given to
them, to invite, persuade, and draw them, as many other prophe-
cii's are, which relate to his everlasting covenant, for its estab
lishment with the creature, on thrse and the like conditions;
which is not forcing men to conversion, to have new hearts, to
be clean, &c. For grace from God is given, and love shown
m-n. to persuade and induce them to love and good-will to
wards God. He loves them first, that they may love him. He
opens to them a fountain, and pours clean water upon them,
that they may wash therein. He works in them to will and to

459
do, that they may obey him, and by his power and aid work out
their salvation with fear and irembiing. Phil. li. 12, 13. Ue
puts his laws in their inward parts, that they may read and
meditate in them day and night. He teacheth his people, that
they may hear, and learn of him, and obey his voice. And the
ministers ofthe new covenant that was promised, prea(?hed obe
dience, and exhorted persons to the obedience ofthe Spirit, and
of the Son of God, he being the author of eternal salvation to as
many as obey him, (Heb. v. 9,) not to them that presumptuously
hazard their salvation upon an expectation of being driven by
some irresistible impulse or force, beyond what they are capa
ble of.
Argu. 3. " Persons by name, are particular persons. But
God hath chosen persons by narae. Rev. xiii. 8. ' All that
dwell on the earth shall worship the beast, whose naraes are not
written in the slain Lamb's book of life from the foundation of
the world.' " Sect. 3.
Answer. What ignorance and darkness this man shows in this
argument, both of the " book of life," and of those " naraes"
that are written in it ! which behmg to men in the new-born
state, as related jf^ the seed of election, to every one that hath
a new name given him, having overcome sin ; and are not the
traditional names given to persons by natural parents. But this
argument makes no difference between the old birth and the
new, nor between the old name and the new ; nor between the
old nature with its narae, and the new nature and its narae ; but
saith, " persons by name, are particular persons ; but God hath
chosen persons by name;" as if he should tell us that " S.
Scandret, Nathaniel Barnard, Henry Coleman, with the rest
of the Presbyterians, are chosen persons from all eternity ;"
and that these names, " 8. Scandret and J^Tathoniel Barnard,"
&c. are written in the Lamb's book of life, but " George White
head, Robert Ludgater, George Witherly, with the rest of the
Quakers, are reprobated oy name from all eternity." But what
then does he imagine this " Lamb's book of life" is, and what
is it made up of? May the Lord free poor souls from such ig
norance, and deliver them from such blind guides as this man ;
against whose dark argument and partial opinion, let them read
Jer. xvii. 13 : " O Lord, the hope of Israel, all that forsake
thee shall be ashamed, and they that depart from me shall he
written in the earth, because they have forsaken the Lord, the
fountain of living waters." Sa a possibility of falling being
here signified ; and as many do forsake and depart from the
Lord, and because thereof are written in the earth; it follows,
that if people abide with the Lord, he will both abide with them,
and their names shall not be blotted out of the book of life, nor
shall they be written in the earth. And this also evinces that

460
they are not by name, as particular persons, either absolutely
elected to salvation, nor reprobated to damnation, but on condi
tion of abiding with, or fiirsaking the Lnrd.
Argu, 4. "All that are chosen do infallibly believe in time,
and partake of Christ's righteousness. Acts xiii. 48, ' As
many as were ordained to eternal life believed.' Rom. xi. 7,
<The elect have obtained it.' Therefore some particular per
sons were elected; for if all were elected, all would infallibly
believe," &c.
Answer. This is also a very frivolous, dull, and impertinent
argument, and wholly misses the state of his proposition and the
controversy between us. In the first place he begs the ques
tion, while he intends it to particular persons, as eyed, and
absolutely designed particularly from all eternity tu salva
tion, &c. Whereas the question is not, whether those that are
chosen, through sanctification, do infallibly believe ? nor,
whether election, which is in the seed, doth not in due time extend
to particular persons I For those, who are true believers, are
come into the elect seed, being ingrafted into the true root, and
are in the election which obtains the inheritance. And as true
belief, faith, and obedience, are the terms upon which lite eter
nal is promised and received, so on the same conditions life is
freely tendered in the Son of God to all mankind, yea, tu the
whole world. " God so loved the world, that he gave his only be
gotten Son, that whosoever believeth in him should not perish,
but have everlasting life ; for God sent not his Son into the world
to condemn the world, but that the world through bira might be
saved." John iii. 16,-17. This plainly cuts off that opinion ofa
secret decree and absolute design from eternity to destroy the
greater part of mankind. For it cannnt be consistent with him
to have so decreed damnation from all eternity for those he
proffereth in time to save by his Son, upon believing and obey
ing. And therefore, as to that of Acts xiii. 48, some have it
thus : " And they believed, even as many as were ordained (or
fitted) for eternal life," which may not oppose Chrisfs testi
mony before that, " whosoever believeth on the Son, shall have
eternal life ;" which is promised, not merely as respecting par
ticular persons, but that condition on which it is universally
tendered, namely, to be accepted in a living faith and sincere
obedience. But some more ingenuous, and as learned as this man, affirm,
that the word TiToyfiitcci,* which is translated "ordained;"
Acts xiii. 48, signifies, well appointed, set in good order, prepa
red or disposed. So those whose hearts were prepared or well
disposed, (viz. in a willingness of mind and right order of spirit,
* TK.yfi,ic is order or rank, 1 Cor. xv. 23*.

461
having true desires for eternal life,) believed, as the good seed
took root in the good ground, or honest heart that received it.
When Lydia heard the apostles, God opened her heart, " that
she attended unto the things which were spoken of Paul." Acts
xvi. 14. And Barnabas exhorted the people, " that with pur
pose of heart they would cleave unto the Lord." Acts xi. 23.
Here was a true preparation in them, both for believing and
eternal life. And further, from Acts xiii. 46, it is evident, that
both the word of the Lord was preached, and life eternal ten
dered to those Jews who rejected it, or " put the word of God
from them," and "judged themselves unworthy of everlasting
life." Wherefore, surely God did not from all eternity either
absolutely design them, as particular persons, to damnation, or
tn pass them by for that end. For he did not pass them by
without taking notice of thera, but gave thera notice ofthe way
of life and salvation, tendering it to thera by his spirit in his
messengers, which had been a contradiction to himself, if he
had from eternity absolutely decreed the contrary. But the
envious Jews opposing and rejecting the Word of God, judged
themselves unworthy of everlasting life, wherein they rejected
their hope which was of the Lord, and therefore their destruc
tion was of themselves. Whereupon Paul and Barnabas said,
*' Lo, we turn to the Gentiles ; for so hath the Lord commanded
us, saying, I have set thee for a light ofthe Gentiles, that thou
shouldst be for Salvation unto the ends of the earth ; and there
upon the Gentiles were glad," &c. verse 47. So that here was
universal grace and salvation preached and tendered to all, as
that which God had foretold and promised, who did not exclude
any from the benefit thereof; nor was any hindered from life
and salvation, but those who exclude themselves, being such as
judged themselves unworthy of everlasting life.
Argn, 5. " Jacob was a particular person, and was loved be
fore he had done any good, according to God's purpose of elec
tion." Sect. 4.
Answer. He hath herein wrested the scripture ; for it doth
not say that Jacob was loved, and Esau hated, before they had
done good or evil, as he renders the words, for then it may be
asked, what he hated Esau for, before he had done good or evil?
Did he hate him for nothing? Surely not. What was said before
they were born, or had done' good or evil, was byway of pro
phecy, " the elder shall serve the younger ;" but what is this to
their eternal states ? Jacob had no need of Esau's service in
hell. And then to the following words, " as it is written, Jacob
have I loved, but Esau have I hated ;" where was it written ?
and how doth it relate to Jacob and Esau? Doth it relate to them
merely as particular person.?, under such a limitation of elec
tion and reprobation from eternity ? or rather to their poster-

462
ity, as under such different qualifications of love and hatred?
Could God absolutely determine to hate any particular persons,
merely as persons, without respect to either their good or evil
qualifications or works, or before they had done good or evil?
This were blaspheraoUsly to render hira in enmity against his
own works, as if he had made man, or forced hira into the world
unavoidably, to destroy and damn hiin to all eternity ! whereas
the mercies of God are over ail his works, of which mankind is
a great and principal part. And as for that which is written of
his " loving Jacob and hating Esau," it is in Malachi 1. Their
posterities were called by their names, that people of the Edom
ites, who succeeded Esau, (who was called Edom,*) both in
name and nature, (Gen. xxxvi. 19,) whora men should call
"the border of wickedness," (Mal. i. 4,) which could not be
until they were wicked, and had acted wickedly. These were
they against whom, because of their wickedness, God had, and
against such still hath, indignation for^ever ; and thus his decree
is absolute against the wicked, who are rebellious against
him, and reject his grace by rebelling against his gracious light
and spirit in them. And also it was said to Esau, (as inclu
ding the wicked of his posterity, or the earthly Edomites, and
carnal, envious persecutors,) " Shall I not, saith the Lord, even
destroy the wise men out of Edom, and the understanding out
of the mount of Esau." Obed. viii. " That every one of the
mount of Esau may be cut off." ver. 9. " For the violence
against thy brother Jacob, shame shall cover thee, and thou
shalt be cut off forever." ver. 10. "Thou shouldst not have
looked on the day of thy brother, &c. neither shouldst thou
have spoken proudly in the day of distress :" See v#r. 12, 13,
14. to the end. Are not here plain causes shown why God
hated Esau ?
Argu, 6. " God knows his elect from others, and this not
only after, but before they are called. 2 Tira. ii. 19, 'The
foundation of God standeth .sure ; the Lord knoweth who are
his.' John xiii. 18, ' I know whora I have chosen.' John x. 14,
< I am the good shepherd, I know my sheep.' ver. 16, < Other
sheep I have that are not of this fold, them also I must bring,
and they shall hear my voice.' Therefore they are particular
persons ; these, and not others, that the Lord hath chosen.
John vi. 37, ' All that the Father giveth me shall come to me.' "
Answer. This argument signifies nothing at all for his pur
pose, nor would it help him one whit if it were all granted ;
for who questions God's omnisciency. God knows all alike,
considered merely as persons ; but in a near and peculiar rela
tion to himself, he knows his elect. He knows who are his.
? Rdom relates to the earthly birth.

463
Christ knows those, both men and woraen, whom he hath cho
sen out of the world ; and he saith, " I am the good shepherd,
and know my sheep, and am known of mine." John x. 16.
But these latter words, " and am known of mine," S. S. is
pleased to leave out and quietly pass by, for that Christ is
known of his elect, his sheep. But surely he could not be
known of them before they were born, or had a being. And
as for those other sheep which are not of this fold, the gather
ing or bringing home of which Christ foretold, they were such
as had a remainder of innocency, in whom Jacob was not wholly
destroyed through rebellion and wickedness ; such as had been
seeking rest, where they coidd not find it. But when the
truth and way of life came to be manifest to thera, they were
ready to receive and comply with it, and hear the good shep
herd's voice and obey him. There were such lost sheep both
among Jews and Gentiles, who when the good shepherd appear^
ed were well disposed, willing and ready to come to him, rA
ceive, and follow him, and obey his voice, which were distin
guished from the murderers of the just one in themselves,
who were wolves and persecutors of Christ and his witnesses,
as u£ the good shepherd was distinguished from the hireling
that fleeth. John x. IS, 14. And they that eome to Christ out
of a true hunger and desire after him, as the bread of life, ave
those whom the Father hath given to him, who come to him in
Uiat which is given to him, of which he loseth nothing, but will
raise it up at the last day. John vi. 37, 39. And thuse whom
the Father gives to the Son, are given in a true desire, willing
ness, and love in themselves to the truth, to follow and obey
Christ; the Father's drawings not being resisted by them, but
having an influence and prevalency with them, and upon their
spirits for that end ; as he said : " Every raan that hath heard
and learned of the Father cometh unto rae." John vi. 45. So
the Father's teaching or instruction was the way of his draw
ing to the Son ; and this was not a forcing them to the Son,
whether they would or not, but a gentle persuading them to
hear and learn of God, (in his light,) that thereby they might
come, and, in a sense of his love therein, be given to the Son.
Argu. 7. " This appears from the very nature of election ;
for where all are taken, or all are left, there can be no elec
tion." Sect. 6.
Answer. Election rightly considered and truly stated, ac
cording to scripture, I never questioned ; the nature of which,
as is by this opposer implied here, is a being chosen out qf or
from among ; and so the elect, or true believers, are chosen out
of the world, from among men ; chosen outof kindreds, nations,
and people, as the royal offspring and priesthood of Christ.
But what does this prove of a personal election and reprobation,

464
particularly decreed and designed from all eternity ? Jt proves
quite the contrary ; for from the nature of election, or choosing
a church or people out of the world, or from araong raen, and
that " through sanctification of the spirit and belief qf the truth,"
it follows that they were first in the world, in the unbelief, and
scattered among men and people, before this act of election or
choosing out, was fulfilled in them. He hath chosen us that
we should be holy and without blame, that we raight partake
of salvation by Jesus Christ. Ephes. xiv, — 1 Thes. v. 9. And
those thus chosen for this end, were the saints, the faithful in
Christ Jesus, (Ephes. i. 1,) who first trusted in Christ,
(ver. 12,) who, after they believed, were sealed with the holy
spirit of promise, (ver. 13.) Their faith was in the Lord Jesus,
and love unto all saints, (ver. 15.) who believed according to
the working of his mighty power, (ver 19.) And that this
fate might be attained, faith is offered to all ; ^the power of
ieving is given in the free grace and gift of God's eternal
rit and universal light of his Son. It is the world's sin that
they do not believe in Christ, of which the spirit reproves
thera, for which they would not be chargeable or reproved, if
he had not afforded thera light and power sufficient for them to
believe and obey Christ.
S. S. " ' Jacob have I loved, and Esau have I hated.' Though
these last words were spoken when Esau's posterity was the
border of wickedness, (Mal. 1,) yet whatever G. W. saith,
they were spoken, to signify the free choice that God long
before had made of Jacob and his seed." p. 112.
Answer. As he intends Jacob after the flesh, (and so his
seed,) who was called by the name of Israel, this is still
grounded upon his mistake, and doth not at all make for his
opinion, but against him. For, though I grant a free love to
and choice of Israel, and so of the seed of Jacob, as a peculiar
people ; yet this did not secure their eternal states, without
their perseverance in the way of God. Neither was the seed
of Jacob, after the flesh, under an absolute decree of election
to eternal life, that being known oiily in the seed, after the
spirit; for tbe contrary was and is manifest in them that
back-slid and rebelled against the spirit of God, and became
persecutors of the holy prophets, and fell into gross evils, many
of them to their destruction, which caused the prophets often
to complain of them, and severity from Gud to come upon them
that fell — " On them that fell, severity ; but on thee goodness,
if thou abide in his goodness." Rom. ii. And it is said, " Th^
Lord was wroth : so a fire was kindled against Jacob, and
anger came up against Israel." Psal. Ixxviii. 21. " Who gave
Jacob to the spoil, and Israel to the robbers ? Did not the Lord
against whom they had sinned ? For they would not walk in

465
his ways ; neither were they obedient unto his law." Isa. xiii.
25. And chap, xliii. 32, " But thou hast not called upon me,
O Jacob ; but thou bast been wear^ of me, O Israel. Thou
hast made me to serve with thy sins ,* thuu hast wearied me
with thine iniquities, ver. 34. Thy first father hath sinned,
and thy teachers have transgressed against me. ver. 27.
I have given Jacob to the curse ; and Israel to reproaches."
ver. 28. Was then Israel, or Jacob's seed, after the flesh,
eternally elected and loved ? Was not his saying, " I have loved
Jacob," intended to reprove the ingratitude and unfaithfulness
of those his posterity ? Mal. i. 2. " I have loved you, saith the
Lord; yet ye say, wherein hast thou loved us?" &c. ver. 6,
«< O priests ! that despise my narae," &c. ver. 7. " Ye offer
polluted bread upon mine altar," &c. Thus ^liose of Jacob or
Israel after the flesh, both priests and people, were reproved
for their abuse of God's love and kindness ; and can any peo
ple now be said, to be so absolutely chosen to salvation, merely
becau.se God doth show love to thera, when now his love in his
Son is universally extended to tbe world ? " God so loved the
world," &c. John iii. Did he therefore decree the whole world
to be saved ? See the narrowness uf the said opinion of a per
sonal election and reprobation frora all ieternity, and how false is
that irapertinent allegation of God's free choice of Jacob and
bis seed, as it is intended to suit that proposition !
But further, the apostle explains who are truly in the elec
tion of the seed of promise, and who are the true and spiritual
Israel, and so in the election which obtains. See Rom. ix. 6, 7, 8.
" They are not all Israel which are of Israel ; neither because
they are the seed of Abraham, are they all children ; but in
Isaac shall thy seed be called." That is, they who are the
children of the flesh, are not the children of God ; but the chil
dren of the promise are counted for the seed." See also Gal.
iv. 28, 39. For illustration of which the apostle alludes to
tho.se instances of Jacob and Esau, (Rom. ix. 10, 11, 12,) who
were instanced as figures of the two opposite seeds, the two
contrary births, two differing people and nations : as the
earthly and the heavenly, the natural and the spiritual seed, and
birth, are contrary in the very nature and ground ; and so are
the generations of each, as namely those in the first Adara, and
those in the second ; those after the flesh, and those after the
spirit. And so the righteous and the wicked are both contrary
in nature and spirit : yet not simply as creatures ov persons;
but as influenced with contrary principles, spirits, and powers,
whieh bring forth their own contrary seeds, births, and iraages,
in men and vvomen. Now whereas it is said, " being not yet
born ; neither having done good or evil, that the purpose of
God according to election might stand, not of works, but of him
.^N

466
that calleth ; it was said unto Rebecca, the elder shall serve
the younger ;" or, the greater shall serve the lesser. This can
not be any proof of an absolute or eternal election and repro
bation of Jacob and Esau's persons. For what service needed
Jacob in heaven, from Esau in hell ? or, what service could
Esau in bell, do Jacob in heaven? Howbeit, the purpose of
God according to election stands sure originally in the elect
seed, and so not of works. Esau was a worker ; and sb the
first birth would of itself be wiUing, running, and working for
life eternal, which can be no procurement of God's purpose
thereof. But a seed is freely given of God to mankind, and
power to bring forth righteousness, and the living works, as
effects of grace. And God freely calls men thereto, out of his
free grace and love to all : " By grace are ye saved, through
faith, and that not of yourselves, it is the gift. of God; not of
works, lest any man sliould boast, for we are his workraanship,
created in Christ Jesus unto good works, (mark this,) which
God hath before ordained, that we should walk in them."
Ephes. ii. 8, 9, 10. This saving grace " hath appeared unto
all men." Titus ii. 11. It is not limited, or bound up, to tbat
narrowness to whieh the particular electioners' opinion would
bind it, as being only designed from eternity for a particular
small nuraber of persons, to the eternal exclusion of all the
world beside to everlasting damnation, without remedy ; which
is a-most partial and cruel doctrine, eclipsing the glory and
sovereignty of God, whieh is most manifest in showing mercy,
rather than mere partial severity on his poor creatures.
S. S. teaches, " that the making this vessel to honour, that
to dishonour, is God's creating such a person, with a resolu
tion to recover him out of his fallen state, by saving grace;
such a person, with an intention to leave and never recover
him out of his fallen state, by renewing grace," &c. p. 112,
413. Sect. 6.
Answer. He runs still upon his first mistake, placing sueh a
partial resolution and intention upon God towards his creatures,
or particular persons, in creating them, as absolutely to recover
one and leave the other in thefalU And why then doth this man,
or his brethren, preach and tender salvation, upon terms, to all
sorts ? They cloak this partial reserve with generkl tenders
of good, imagining God to be as partial in his intentions, and
as slightly and contradictory in his call and proffers as them
selves ; as if he should call all to repentance and life ; and yet
to have created them with the intention of leaving the greater
part in the fall for eternal death, or rather have from eternity
reprobated them ! Or, as his masters of the Assembly say,*
* Confession of Faith.

467
he hath *' before ordained them to everlasting death." The con
tradiction of which doctrines both to God's universal love,
grace, and call, as also to theraselves, is manifest. That he
should from eternity ordain those for reprobation, to whom in
due time he gives lit^ht, and calls to repentance, are plainly
inconsistent and contradictory. One while to say, he hath
reprobated them; another while, that he "passeth them by."
One while that he hath "before ordained them to everlasting
death;" another while that he creates them with intention to
leave them without recovery ; which, though all incur the same
end, (as is supposed to a certain fore-designed number of per
sons,) yet the state of the case, as it reflects upon God, is as
much opposite and contrary, as to say, God doth, absolutely,
eternally decree man's destruction, or did reprobate them from
eternity ; and then that he purposely passes by and leaves
them to destroy or kill themselves. Whereas his good will,
and kindness, and free proffers of grace and salvation to lost
man, admits of neither such cruelty to, nor carelessness of his
creatures. His raercies are over all his works, and his grace
and mercy in the first place extend to all. And that saying,
" He will have mercy on whom he will, " is no liraitation to the
first extent of his grace and good will, but that he will have
mercy, both by way of increase and continuance, to the upright
hearted ; even to thera that fear him, who love and obey him.
But those that are destroyed, their destruction is of themselves,
as it is written : " But my people would not hearken unto my
voice, Israel would none of me ; therefore, (mark the cause,)
I gave them over to their own hearts' lusts.'' Psal. Ixxxi. 11.
And as S. S., in contradiction to himself, saith, " Nor doth God
consume any raan merely as his own workmanship ; but, (he
adds,) God endureth with much long suffering unregenerate.
men, and they fit themselves for destruction." p. 113. See
how the man breaks the neck of his own cause. Is his opinion
of God's eternally reprobating and ordaining particular per
sons to destruction come to this, that now while he showeth long
suffering towards them, they fit themselves for destruction;
that is, they rebel against God, resist his spirit, and despise
the riches of his grace, and slight his long suffering and pa
tience, till they bring swift destruction upon themselves. And
of this God is not the cause. He doth not unchangeably ordain
whatsoever comes to pass. Sin and rebellion in the wicked,
and their striving against him, (Isa. xiv. 9,) are come to pass,
which he is not the author of: " Woe unto him that strives with
his Maker. Thou hast hid thy face from us, and we are con
sumed, because of our iniquities." Df these God is neither
the author nur cause.

468
S. S. "God's election is unchangeable. He will certainly
bring in, never finally reject that soul he had taken a liking to
—Nothing can fall out, not sin itself, causing God to alter his
purpose ; he foresaw all," &e. p. 113. Sect. 7.
Answer. His election, and purpose thereof, where made sure
and confirmed by his spirit in his sanctified ones, who are es
tablished in his grace, is unalterable. But l. There are degrees
and growths in a state of election, before establishraent; as
those to whom Peter Wrote his first epistle, were called •• elect,
according to the fore-knowledge of God, through sanctification
of the spirit unto obedience," &c. 1 Pet. i. 3. These although
elected, (so far as they were chosen out of the world, through
sanctification and belief of the truth,) yet he both wrote to them,
to stir up their pure minds, (3 Pet. iii. 1,) and exhorted them,
" to give diligence to make their caUing and election sure," that
they might " never fall." 3 Pet. i. 10. But what need of this,
if they were personally elected, from an absolute purpose of
God, from eternity ; needed they, or could they make that more
sure, vvhich God had made so absolute ? If so, then the exhorta
tion would more properly have run thus, viz. " Brethren, be
lieve that God hath made your personal election sure frora eter
nity." And then what needed he to warn or admonish them
concerning tfte apostacy of those who denied the Lord that
bought them, who had forsaken the right way; or of such, who
after they had escaped the pollutions of the world, through the
knowledge of our Lord and Saviour Jesus Christ, (which surely
was saving grace,) yet were again entangled therein, that their
latter end was worse with them than the beginning. 2. Pet. ii.
Did not, then, their sin, their falling from grace, and so their
disobedience, hinder their establishment and security in a state
of election, or keep them from tbat diligence, in the spirit,
whereby they should have made their calling and election sure?
2. His saying, " that sin itself cannot eause God to alter his
purpose," is not only a gross mistake, (as in this case,) but also
gives a great liberty to hypocrites, who believe that they are
eternally elect persons, to continue in sin and presumption.
But in reproof to sueh, and confutation ofthe mistake, .see what
the prophet Jeremiah saith in the ISth chapter, where having
first declared the power that God had over them, by the instance
ofthe potter, (ver. 3, 4, 5, 6,) he further shows his purpose, and
tbe raanifestation of his power, both in judgment and mercy,
and the condition on which his declared thought or intention
may be altered ; as where he saith : " At what instant I shall
speak concerning a nation and concerning a kingdom, to pluck
up and to pull down and destroy it, if that nation a.gainst whom
I have pronounced, turn from their evil, I will repentof the evil
I thought to do unto them. And at what instant I shall speak

469
concerning a nation, and concerning a kingdom, to build and to
plant it, if it do evil in my sight, that it obey not my voice, then
will I repent of the good, wherewith I said 1 would benefit
them." Jer. xviii. 7, to 18th verse.
If any should object, " that these conditional alterations of
God's purposes did but concern their temporal conditions, not
their eternal," &c. it may be answered, that it is a mistake;
they concerned both; except raen repent they will perish eter
nally. Their persisting in evil doing and disobedience to the
voice of God, incurs eternal condemnation, as well as temporal
punishments. Soon the contrary, through true repentance, &c.
both have been escaped by many, and godliness is great gain,
which hath the prorai.se ofthe life that nuw is, and of that which
is to come. 1 Tim. iv. 8, and vi. 6.
Again : ray unanswered objection was and still is, " were it
not impertinent and vain, to warn raen of destruction, eternal
death, or perishing, if frora eternity they were secured from
any such danger? Or on the other hand, in tirae to set before
thera life and death, that they raight choose life, and refuse
death, &c, as Deut. xxx. 16, 16, 17, 18, 19, 20. If God had
particularly designed them for death and destruction, how
should they then choose life ? Were not this to mock them with a
. dissembling proffer of life, if the contrary be so unalterably
designed for them ?"
S. S., after his fashion, answers : " God that decrees their
salvation, decrees by sueh warnings to work in thera his fear
and an holy caution, to keep them in his ways, that they may
be saved." Sect. 8. p. 114.
Reply, What fear ? A fear of that which there is no danger
of, or that from a fear of destruction they may serve him, when
they are from eternity unalterably secured from destruction :
or of salvation, as is supposed ? What nonsense and impertinent
preaching and warning is this, to dissemble people into a fear
and cautiousness of that which they are out of all danger of in
curring; especially, if God's purpose in the ease be so un
changeable, as to particular persims, that sin itself cannot alter
it ? Is this way of Presbyterians warning men of destruction,
(being compared with their partial opinion,) any better than
frightening children with fond conceits and fancies of things
thit are not?. But we are sure that the warnings that both
Moses, the prophets, and apostles gave, were real and serious,
both as to their tendency and consequence, and not with such
partial and contradictory reserves and opinions, as the Presby
terians' eternal election and reprobation of particular persons.
Obj. "' Whomhe willhe hardeneth.'Rom. IX. Peter deserved
hardening as well as Judas ; that God hardeneth Judas and not
Peter, proceeds from the mere pleasure of his will." Sect. 9.
p. 114.

4T0
Reply, The man is most egregiously mistaken in placing such
a severe act of God's w ill, as hardening any that are rebellious,
upon mere wiU and pleasure, (in our opposer's sense,) as the
cause of such a judgment. It cannot be the mere will and plea
sure of God to use such severity, as to harden and destroy his
creatures ; for he delighteth in mercy, (Micah vii. 18,) and hath
no pleasure in the death of him that dieth ; and he willeth not
the death ofa sinner, but rather his return. (Ezek. xviii. 23,
and xxxiii. 11.) So that when he wiU harden, or give persons
up to the hardness of their heavts, justice, (as being provoked,)
is of necessity the reason of his so acting, and not mere will and
pleasure. Neither doth he harden men from eternity, but in
time, because of their rebellion, resisting, and gain-saying /lim
in the tirae of his long suffering and warnings to them ; which
doubtless he fore-saw in Pharaoh, who was in himself a proud,
imperious, cruel rebel against God, and tyrant over his people,
as appeared in his saying, when he was warned, " Who is the
Lord that I should obey his voice, to let Israel go ? I know not
the Lord ; neither will I let Israel go." * Exod. v. 2. Pharaoh's
rebellion also appeared when he " hardened his own heart,"
when he saw there was respite. Exod. viii. 15. So God's giving
him up to hardness of heart, vvas not upon mere will aiid plea
sure; for that is all the reason that the severe actions of such,
tyrants as Pharaoh, yields, namely, will and pleasure. Their
will is their lavv ; they will be cruel and oppress, because they
will do so. But all the judgments ofthe Lord are just and righ
teous, respectingthe raerit of the fact or cause, more than mere
will and pleasure. It was his will to give Pharaoh, Judas, and
many others, up to hardness, because it was just so to do, for
that their rebellion and provocation was exceeding great and
high against him. Whereas rigorous and cruel tyrants use
their power in their cruelties and oppressiims, and seek to tem
porize and draw out their subjects into irreligiousness and de
baucheries, only upon will and pleasure, which to affix upon
God, as the reason of hardening any, is no small degree of blas
phemy, as is this man's accusing God with the " mere pleasure
of his will," as the cause or reason of hardening Judas, not
Peter. And his accusing Peter with " deserving hardening as
well as Judas," is his manifest error, making no difference be
tween Judas's offence and Peter's, nor between their states and
conditions. — between the state of Peter, who through weakness
and fear denied Christ, which he presently repented of; and
that of Judas, who wilfully betrayed Christ, arid delivered him
*The hardness and cruelty of Pharaoh, greatly appeared against the He
brews ; witness the murderous intention of that king who gave command to kill
the male children, (Exod. i. 16,) and their great affliction and bondage, (ver.
11, 14,) until the Lord heard their cry, after much forbearauce.

471
into the hands of murderers. Was not here a vast difference
between Peter and Judas? and a great reason for the judgment
of God upon that traitor Judas, more than mere will and plea
sure ? What say you professors to it ?
S.S. Argu. " As there are particular angels, whom God
suffered to fall, though he could as easily have preserved them
as he did the rest, so there are particular raen and women whom
God endures with much long suffering to fit theraselves for
destruction. Therefore from all eternity did God decree thus
to do concerning thein in particular; » for known to the Lord
are all his works frora the foundation of the world.' " Sect. 10.
p. 114.
Jlnswer. God's " suffering" men and angels to fall, or to " fit
themselves for destruction," differs much from eternally de
creeing thera particularly for destruction. For if he had so
decreed concerning them, merely as particular persons, what
needed he endure them with rauch long suffering? that being
both a testimony of his graee or favour towards them, and of his
unwillingness to destroy them. For his long suffering and good
ness lead some to repentance, and his judgment is according to
truth upon them that despise the riches of his goodness and for
bearance. Rom. 2. And concerning the fall ofthose angels that
fell, 1. God did neither particularly design it, nor was he the au
thor of it, any raore than of mens' transgressions in general.
He hath ordained the punishment of the ungodly, not their
ungodliness ; for in Jude 6. it is said: " The angels which kept
not their first estate, (or principality,) but left their own hab
itation, he hath reserved in everlasting chains under dark
ness," &c. To that saying, " God could have preserved thera,"
I answer, they provoked him, whieh was their great sin and
loss to themselves; therefore he saw it not meet to continue
his love and favour to them which they had so abused. Neither
is it his will to detain or restrain any forceably in his way,
whether they will or not; nor to preserve any without their
dili.gence in attending upon hiin, and keeping their habitations.
3. So likewise concerning those that were " ordained of old to
this condemnation," (Jude 4,) or as it may be read, " who were
of old prescribed to this judgment ofthe ungodly," they were
so ordained for condemnation, as ungodly raen, not merely as
particular persons, but as such who were so far fallen from the
grace of God, as to transfer his favours unto luxury, " denying
the only Lord God." They were also " trees whose fruit with
ered, twice dead" &c. Jude 12. Surely they could not be twice
dead, if theyhad never been quickened. But their ingratijtude
and abuse of the grace of God that had quickened thera, caused
their condemnation ; as, God spared not the angels thAt sihned,
but cast them down to hell, they having left their own habita-

472
tion ; and spared not the old world, nor the cities of Sodom and
Gomorrah, whom he condemned with an overthrow, mailing
thera an example unto those that afterwards should live ungodly.
2 Pet. ii. This sufficiently declares the reason and cause of
condemnation, hoth to angels and men, to be their sin, in for
saking the Lord, and living ungodly.
But whereas S. S. renders God's fore-knowledge of all his
works, as the reason or proof, that he from eternity decreed par
ticular angels and raen for destruction ; this not only appears
contradictory to the Confession of his masters of the Assembly,
viz. « That God hath not decreed any thing because he fore
saw it as future," (Confess, chap. 3,) but the proof is as iraper
tinent as the rest of his shallow arguments. For his fore-knowl
edge being infinite, it is no proof that he hath absolutely decreed
or ordained all things that come to pass, because he foresaw all.
He hath not ordained that men should live in sin, though he
hath designed their punishment who do so live. Yet known
unto the Lord are all his works, bi^th those of his creation,
which he wrought according to his absolute pleasure, both in
heaven, and in earth, and in the sea, &c. (Psa. cxxxv. 6.) (and
man was not capable of resisting his Maker in forming of him ;
he was as the clay in his hand ;) and those of sanctification and
saving raan from sin and death, which the Lord also foreknew;
but this is not effected without a subjection to his will, and a
corapliance with his spirit and power in his work within. They
are not partakers of salvation frora sin, who wilfully gainsay
the truth, resist the Holy Ghost, and act despite against the
spirit of grace.
But further, I find S. S. so uncertain in the management of
his partial proposition for a personal election and reprobation,
that he is made sometimes to grant and confess to the truth to
his own absolute confutation, and to the breaking the neck of
his graceless cause ; as by his confessing that " God hath no
pleasure in the death of him that dieth, considered barely as
his creature ; for he is willing to receive to mercy every return
ing sinner, yet if a person perseveres in Wickedness, as such
God w ill laugh at his calamity," &c. Sect. 11. p. 115. Thus
far S. S. Whence it follows, 1. That God did not from eternity
decree the damnation of particular persons, contrary to his de
clared pleasure. 2. That persevering in wickedness is the
cause of men's calamity. 3. And their perverseness and obsti
nacy in re jecting wisdom's reproof and counsel, the cause that
God will laugh at their calamity, and mock when their fear
cometh. Now the doetrine of election and reprobation, as universally
and equally laid down in the scriptures of truth, and as accord
ingly by us asserted, (for that there can be no repugnancy

47S
either in God's actions, or in his will, whether secret or re*
vealed, as some vainly imagine,) cannot be inconsistent with,
1. God's prohibitions : " Eat not of the tree of knowledge."
31 His conditional promises: " If thou dost well, shalt thou iiot
be accepted?" " If you seek tbe Lord, he will be found of
you." — " Whosoever believeth shall nol perish ;" " shall no*
abide in darkness." 3. His conditiimal threats, «• If thy heart
turn Hvvay tliou shalt perish. If ye forsake him he will forsake
you.'' 4. His sending his Son into the world, " not to condemn
the worid." He should have added, 6. Christ's " dying for all
men." " tasting death for every man;" his giving his spirit tO
instruct them ; his setting life and death before them, in the
promises and in the threats, or giving men up to their lusts for
sin. This cannot be inconsistent with God's election or choice
of obedient, and true believers, nor with bis rejecting the rebel
lious * unto reprobation, for they evince the truth thereof.
But the Presbyters' partial doctrine of election and rcprobatioti
of particular persons, and a certain definite number of raen
and angels, and their raost grossly asserting, that " God from
all eternity did freely and unchangeably ordain whatsoever
coraes to pass," is inconsistent with those and such his probibi'-
tions, conditional promises, and threats; his sending his Soti
<• not to conderan the world, but tbat the world through him
might be saved ;" his dying for all men ; his giving his gOod
spirit to the disobedient to instruct them ; his setting life arid
death before thera, to choose life, or perish. Deut. xxx. 16,
tb the end.
But, alas ! if from eternity God had reprobated them, oi*
absolutely ordained and designed their daranation and curse,
how should they choose life or blessing? Or, if particularly
and unchangeably ordained to life and salvation from all eter
nity, could there be any such danger of their perishing, or that
they should thus need to be threatened with cursing and per
ishing, if their heart turned away from the Lord ? For had
they been unchangeably designed of God for the one end,
^whether life or death,) were it not very inconsistent to propose
both conditionally to them, as namely, to exhort them to chooses
life; or if they refused, to threaten them with perishing, &C.
Do not you partial-minded Presbyters and Calvinists by such
kind of preachirig, and propositions so contrary to your partiM
principle, raost grossly dissemble with people, and mock thehi
contrary to your own belief? Whereas Moses, the prophets,
and apostles, in such like conditional promises and threats, be
lieved what they spoke ; they believed and therefore spoke froni
the spirit of God, which cannot lie nor disserable. If you say,
• Which IS our sense of the matterln both.
30

474
God hath decreed the salvation of particular persons by such
warnings, you thereby tell us that he hath decreed it by
threatening them with daranation, and so you affix your non
sense and incongruous doctrine upon God, rather than you will
confess your own nonsensical contradiction therein, which runs
thus :, " God hath from all eternity unchangeably designed some
persons' eternal salvation, and yet that he warns and threatens
the same persons with eternal daranation or perdition, if tbey
refuse life, or to hearken to him and obey him ; or if their
hearts turn away from him." Which is as inconsistent and
contradictory, as to say, it is unchangeably designed of God
that you must live for ever ; yet take heed that you do not die
eternally. And to S. S.'s adding, " All these are subservient to the
sovereign design of God's decrees ; the magnifying his mercy
and grace in the salvation of all the elect; his justice or wrath
in the reprobates," &e. p. 115.
Answer. If by the words " all thesp," as we may take him,
he intends, according to the Assembly's Confession, " That God
frora all eternity did raost freely and unchangeably ordain
whatsoever comes to pass ;" then it may be understood, that all
these things, those conditions or states, both good and bad,
which he mentions before, are subservient to the sovereign
design of God's decrees— as he words it. But if by " all these"
he intends all these conditional promises and threats are so
subservient, as I think he doth, then God's decrees of men's
salvation or damnation, are also conditional. " If you seek
the Lord, he will be found of you ;" and as all are called to seek
the Lord, he hath also given liberty and a capacity to all to
seek him, that they may find him. This 1 grant to be accord
ing to his good will, and subservient to his decree, as his send
ing his Son into the world, not to condemn the world, but that
the world through him might be saved. " For he verily was
fore-ordained before the foundation of the world." 1 Pet. i. 20,
21. But then. I deny that God hath either decreed or ordain
ed that men's hearts should turn away frora him, or that they
shall forsake him, or love darkness rather than the true light,
(which is come into the world.) whereby many cause theirown
condemnation. How dare any say or think, that all these are
subservient to the sovereign desigri of God's decrees, as they
must who say, that he has " unchangeably decreed whatsoever
comes to pass ?" This renders him to be the author of those and
such sins and abuses against himself and his love, and that in
order to serve his own decree ; which is very blasphemous
against God, who hath testified otherwise : " Thy destruction is
of thyself, but in rae is thine help." Hosea xiii. 9. And " why
will ye die, O house of Israel," &c. God is not the author of

475
sin, nor willing that any should perish therein. He actually
damns none but the finally impenitent, as is plainly confessed.
And thus his decree justly stands against the finally impeni
tent ; therefore do not continue in your impenitency, that you
may not incur final damnation.
" God is neither partial nor cruel, in decreeing to deny
saving grace to some, whilst he decrees to give it to others."
p. 115. Sect. 12.
Answer. That God doth so decree is but petitio principii, and
sufficiently confuted in the whole tenor of this discourse. And
let the ingenuous reader judge, whether this doth not render
him both partial and cruel, to conclude, he hath unalterably de
creed to damn some, and to deny them saving grace ; but
decreed to give it to others, who were by nature children of
wrath as well as the rest, and yet all God's creatures and W4)rk-
manship, as man and woman, both the saved and the damned,
are all inevitably brought into the world. This partial doc
trine of God's eternally decreeing to save some and to damn
the rest, who by nature are all alike, is enough to make many
despair, and curse God that ever they had a being, and to*
destroy themselves, as many have done upon this principle, as
Tiy satan's seconding it by persuading them, that G<)d hath de
creed to deny them saving grace, on purpose to damn them for
ever. Which is no small reflection upon God and the glory of
his sovereignty and grace, and tends raore than a little to
eclipse the glory of his divine justice, to render it so vindictive
aud cruel, as not in the first place to regard his own workraan
ship in general, to wit, raankind, but to decree eternal ven
geance ffir the greatest part thereof, without affording thera the
least degree of saving grace, to help them out of the fallen
state. Oh, what a cruel, dark spirit is that, in electioners,
that thus reflects upon a most gracious and merciful God, who
delighteth in mercy and not in destruction ! Neither is his
divine justice so inconsistent with himself and his gracious di
vine nature, as not to respect poor lost man and woman in
general, or as not to allow grace and light sufficient for the help
and salvation of mankind in general, seeing that his being a
Saviour is not inconsistent with bis divine justice ; for he said,
" I am a just God and a Saviour ; there is mme besides rae."
Isa. xiv. 21, 32. Divine justice cannot be so partially cruel to
the creature,.as either to make void divine goodness, or with
hold it from mankind.
S. S. " Wlio can prove that converting, ctrnfirming grace, is
a debt dlie to every fallen man and woman, who hath first given
to him." Sect. 13. p. 116.
*Note the consequences of the Predestinarian opinion against universal
l^ace.

476
.iMSWer. What an impertinent question is this? Who of us
over asserted grace to be a debt to any man i Grace being so
contrary to debt in the very nature of it. Rom. iv. 4, and xi. 6.
God loved us first. His grace or favour, jn the first place, is
free to all men, without exception or respect ot persons. Aud
this condemns the cruelty and partiality, which the particular
electioners, or the Predestinarian opinion, would lay upon God,
to limit and tie up his grace in such narrowness as it doth.
" Why doth he yet find fault .'" (Rom. ix.) may be justly ob
jected against that erroneous doctrine, " That God hath un-
cbangeably ordained whatsoever comes tp pass." For why
should he find fault, either with his own works, or with the
effect of his own design or decree? But he doth not find fault,
either with his own works of Csi-eatipn, as raade by lijni, nor yet
witli any vessel, as made, renewed, ov cleansed by him ; but as
pofliiited or corrupted with sin. And so with man, not as his
Maker ia the potter or framer, but as the devil is the potter,
having framed bim in his own nature and image of sin and un
righteousness: and so, "Wo unto him that striveth with his
Maker, ' lsa. xiv, 9, to which that of Rom. ix. 20, relate-s.
And likewise, " Who hath resisted his will, or the might of his
power?" is a question of some, Siupposing that God absolutely
wills and ^ects whatsoever coraes to pass from an unchange
able purpose or design, both as to the particular states aud ends
of persons. But herein many partial minds and narrow spirits,
gj-e greatly mistaken. For tbuugh the will of God, and the
might of his power, both in creating map, and in many times
convicting, judging and condemning the wicked and rebellious
for sin, be absolute and irresistible ; yet bis will, as manifest
in the tenders of good, in counsel and persuasion to man, in the
strivings of his spirit with the wicked, all which have a tenden^r
cy to draw men out of sin and evil, and to induce them to righ
teousness : his will, thus considered, many do resist, in reject
ing his counsel, rebelling against his coramands, quenching his
spirit, resisting the Holy Ghost, despising his law, casting it
behind their backs, striving against their Maker, in the time of
his patience and long suffering towards them, till for their re
bellion he bring his severity and heavy hand upon thera. For
if men did not resist the holy Spirit, it shimld nnt need to strive
with them. God wills not that any should perish, but that all
men should come to repentance. 2 Pet. iii. 9. "Who will have
all men to be saved, and to corae unto the knowledge of the
truth,?' 3 Tira. ii. 3, 4. And yet all are not saved ; all
do not know the trutli ; and what hinders them ? Not, any
decree of God ; but their resisting his good will, counsel, and
motions of his spirit. " 0 raan ! thy destruction is of thyself;
but thy help is of me, saith the Lord."

477
S. S. " All fallen men and woraen are not reprobated. This
is some comfort, and it importunately urgeth all, in compassion
to their ovvn souls, to turn from sin, to God in Christ, and to
seek after good scripture-evidence of their election." p. 116.
Sect, 14.
Answer. The matter would have been more congruous thus :
Because no fallen men nor women are reprobated Ibr everlast
ing destruction, until they have tirst slighted the kindness of
God, abused his grace, rebelled against his blessed light, reject
ed his knowledge, as not liking to retain bira in their know
ledge. This importunately urgeth all in compassion to their
own souls, to turn from sin, to God in Christ, while his grace
aud good- will extend to them, and a time of love is afforded
thera ; while " he maketh his sun to rise on the evil and on the
good, and sendeth rain on the just and on the unjust." Mat.
V. 45. Now this is matter of comfort, that God shows love and
kindness towards all; and that he universally extends light,
and offers salvation by his Son, who indeed is his shining sun,
to the ends of the earth ; and that he willeth not, (or desireth
not,) the death of any in their sins, but rather their return and
repentance, that they may live.
, But, alas ! what a manifest contradiction is it for the man one
while to conclude, that God hath " from all eternity" reproba
ted the greatest part or number of fallen raen and women, or
" unchangeably designed" their eternal damnation, (poor en
couragement,) another while, to tell of" importunately urging
all in compassion to their own immortal souls, to turn from sin
to God in Christ ?" How should they bave corapassion to their
immortal souls, if Gud bath no compassion nor love towards
them ? Or how should reprobates turn frora sin, if eternally re
probated .' This were but putting thera upon an impossibility,
and so a flattering and mocking them with a pretended kind
ness, never intended for thera, as the opinion which I oppose,
vainly supposes.
By such specious pretences, Presbyterian priests, &c. have
flattered many out of their money ; which is as if a priest in his
preaching to a people, should bid them all have compassion
upon their immortal souls, and turn from sin ; and then tell
thera it is impossible they should ever turn from sin, or be
saved, God having unalterably designed the destruction and
damnation ofthe greatest part of them. What corafort would
this contradiction and cruel partiality administer to thera, I
pray you? It would be but cold comfort to tell a great congre
gation, that God had fore-designed them all, except two or three
of them, lo be damned eternally. This is not the word of faith,
nor any preaching in the faith. This is not yea and amen, but a
saying and unsaying ; a pretending to comfort and encourage

478
them all, and to*discourage and lead many into despair. And
how then sliould they seek evidence in scripture for their election
or salvation ? The scriptures of themselves do not evidence to
particular persons their election frora eternity. The scriptures
do not tell S. Scandret and Nathaniel Barnard, &c. that they
are elect persons. But to them that believe in Christ, and in him
have obtained power over their corruptions, and whose hearts
are truly and spiritually tender towards God, his spirit beareth
witness with their spirits; and evidenceth to thera, according to
scripture, that they are tlie sons of God, chosen in Christ Jesus,
through sanctification ofthe spirit and belief of the truth ; and
so are adopted through the spirit of adoption, to be the children
of God, and co-heirs with Christ of eternal life and peace.
S. S. "Is the judge cruel that hangs up a murderer?" Sect.
16. Answer. No; but neither the judge, nor yet the law ordains
or prescribes, that this or that person shall be a murderer ; for
the fact is forbidden, and the punishment is prescribed, as is the
judgment and punishment of ungodly men in general.
S. S. " God doth actually damn none but the finally impeni
tent." Answer. Then their impenitency is the effect of their own
disobedience and rebellion, not of God's decree. And this suf
ficiently confutes their accusing God with forerdesigning or or
daining the sin or wicked actions of men, or particular persons,
for sueh and such ways and ends. Acts ii. 33 : Christ, " being
delivered by the determinate counsel and fore-knowledge of God,"
after you had taken with wicked hands, " you have crucified
and slain." p. 116. There was a necessity of his being deliv
ered to suffer, as God foreknew, because of the sins of the world.
Christ was given up in the counsel of God, on his part to suffer.
But their wicked hands, that God permitted to take and mur
der him, were against God and Christ, not subject to his coun
sel of love and mercy, but to the devil and their own wicked
hearts, raalicious and raurderous spirits,* and therefore they
were by God's counsel called to repent, to be converted, to turn
frora their iniquities. Acts iii. 14, 16, 19, 36. But surely God
did not call thera to repent of obeying his holy and just counsel,
but of their iniquities, having raurdered the Just One.
Acts iv. 27, 28 : " Against thy holy child Jesus, Herod and
Pontius Pilate with the Gentiles and the people of Israel, gath
ered themselves together, to do whatsoever thine hand and thy
counsel had determined before to be done." But sec ver. 26,
36, concerning the Gentiles' rage, and the kings of the earth,
and the rulers standing up, and gathering together against the
Lord and against his Christ ; the rage and wicked consulta
tions of whom God vvas not the author of. For when God by
the mouth of his servant David asked, " Why did the heathen

479
rage ?" (ver. 25,) would it have been a good answer for any to
have said, "Lord, why dost thou ask? Hast not thou fore
ordained them to rage and imagine vain things ?" Surely not ;
for then he would not ask, why ? But when thereby they had
provoked him, having rejected his counsel and good-will, they
were given up to work wickedness and injustice, and so their
own ruin, like those who brought wo upon their souls; for they
had rewarded evil to themselves, as God's counsel foresaw and
perceived. As the Jews or people of Israel rejected Christ, and
would not be gathered by him, he said, " 0 Jerusalem, Jerusa
lem ! how oft would I have gathered thy children, even as the hen
gathereth her chickens under her wings, and you would not ;"
he therefore said, " Ye are the children of thera that raurdered
the prophets. Fill ye up the measure of your fathers,'' &c.
" serpents," &c. Mat. xxiii. 31, to the end. This was not from
an eternal decree irrespectively against their persons, but in
judgraent and wrath against thera because of their ungrateful
ness, envy, and wickedness. And so likewise, all who receive
not the love of the truth, whereby they raight be saved, but
have pleasure in their unrighteousness, God gives them up both
to strong delusions and hardness of heart, for their iniquity.
2 Thes. ii. 10, 11.
S. S. " Is God the author of sin in determining or fore-ordain
ing the wicked actions of these men? It is one thing to decree
the permission of sin, another to commit it. Between God's
fore-ordaining the sin, and the actual comraission of it, carae in
the will and wicked hands of raen. The will and these wicked
hands were the authors and cause of sin, and not God's fore-
ordination." p. 116.
Answer. How can S. S. clear himself from rendering God to
be the author of sin, while he accuses hira of deterraining or fore
ordaining the wicked actions of these men — of fore-ordaining
the sin? Let the unbiased reader judge whether this be not
an unjust charge against God. And*I ask, did God determine
and fore-ordain the wicked actions of men, and yet warn and
counsel them to turn from iniquity ? What inconsistency is this ?
How will these hold together ? Doth not God first counsel, and
desire the return, before he lets them alone, and gives them up
to their lusts and hardness, to work their own ruin ? How like
the ranters' principle, that all actions are of God and by his
power, is it to say, in these general expressions : " That God
hath determined or fore-ordained the actions of wicked raen ?"
For then, how should they reform, as he counsels them by bis
light in their consciences ? And what need of reforming what
God hath fore-ordained? But how contradictory to this fore-
ordination of wicked actions, which this man has unjustly accu
sed God with, is his permission of sin ? Although he doth not

480
always permit sin to go unpunished^ yet in this we agree, that
the will and wicked hands of men, as acted by the devil, were
the authors and cause of sin, and the coraraission of it ; and
therefore not God, nor any fore-ordination of his ; for he hath
fore-ordained his Son Jesus Christ to call sinners to repen
tance, to offer life and salvation to all, before he gives up any
to a reprobate mind, or to work their own ruin.
S. S. to those he counts elect, saith : " You are now afraid
you have lost all; for you have greatly fallen, as did David;
your faith is even giving up the ghost, yet are you not fallen
from grace ; God hath not forsaken you.'' Psal. Ixxxix. 30: —
1 Sam. xi. 5, 16, and xii. 9.— Sect. 16.
Answer. Although I confess that in the Lord is plentious
redemption, and forgiveness to all tbat unfeignedly repent, and
turn from iniquity; yet as this raan placeth all upon a personal
election, even Z>at'i(i's forgiveness and rederaption, not somuch
as taking notice of his repentance, judgment, and terror that
he underwent, under which David often asked God forgiveness
for his transgression. This pretended personal election, and
telling men, " they are not fallen from grace," when guilty of
horrible wickedness, gives them a large scope and gross liberty
to sin and wickedness, if they can butin the first place conceit
they are elect persons ; and be but sueh hypocrites as to out-face
their own consciences, and murder the just witness, and evade
the conviction and reproofs of truth therein; and be so self-
confident as to persuade themselves they are not fallen from
grace, when they have committed adultery or murder, aind
acted as badly as reprobates can do, and then flatter them
selves with that iraagination, that " Christ hath payed all tbeir
debt, and satisfied the justice of his Father, (which they call
vindictive,) for all their sins past, present, and to come." This
is an easy way to make hypocrites^ for them to continue in the
sin of whoredom and otliey abominations.
But this is too broad a way ever to lead them to heaven ; and
the wicked had not need thus to have their hands strengthened
in sin, nor thus lo be encouraged in a course of impiety by a
pretence of an impossibility of falling from grace, seeing there
is a just man that perisheth in his righteousness, and then
where shall the wicked and ungodly appear ? and What man
ner of persons ought we to be in all, holy conversation and god
liness. 2 Pet. iii. Will it avail persons any thing before the
just God, for a corapany of daubing hypocritical priests to
tell a few conceited electioners, " Though you have fallen as
did David, or into adultery or raurder, yet have a good heart,
believe still you are elect persons, chosen and designed of God
for salvation from all eternity : you are not fallen from grace,
when you are guilty of Whoredom and the like ;" as if grace

481
had such a great affinity with them in this their wickedness.
A pleasant doetrine for the devil and his children to feed upon,
as hypocrites, whoremongers, and abominable workers; wlio^
though as bad as those tbey count reprobates, yet to imagine
that God so respects their vile persons, as eternally to make
choice of them more than others, who, it raay be, are not so bad
as they, (as if they were such choice jewels in their filthi
ness,) is no small blasphemy, and reflection upon God. This
renders hira partially indulgent to tbe wicked, and unequal in
his way towards raankind, who are all in general God's work
manship by creation, all made of one earth, one blood, &c.
Surely he is no such respecter of persons.
" As concerning God's covenant with David and his seed,
it is said, < His seed also will I make to endure for ever, and
his throne as the days of heaven : if his children forsake my
law, if they break ray statutes, then will I visit their transgres
sions with the rod, and their iniquity with stripes ; neverthe
less ray lov ing kindness will I not utterly take frora him.' "
Psal. Ixxxix. — Sect. 17.
I ask from whom ? Was it not David that is beloved, who as
he entered into covenant and agreement with God, he was his
servant, anointed with the holy oil i There reraained a true and
tender seed in him to which the name beloved most properly re
lated ; though tbe man passed through great judgment and
tribulation, he obtained forgiveness, and God had such regard
to him for his own narae and seed sake, and the sincerity that
had a root in bim, that his children fared the better in some
respects for his sake. 1 Kings xi. 12. Howbeit, this proves
not that all the seed of David after the flesh, kept their cove
nant with God, or stood in his grace so as not at all tb fall from
it. For, however God for a time retains favour, kindness, and
patience to revolters, who have tasted of his grace and power,
as very unwilling they should be utterly lost, yet in departing
from the Lord into iniquity, they do in themselves turn from
and abuse his graee, not being steadfast therein with the Lord.
So that the instance proves not, that his loving kindness did
always continue to such as ran into adultery, idolatry, and
abominations, and who continued in rebellion, after their many
gentle chastisements. Though the Lord is long suffering, and
keeping covenant and raercy with Ihem that fear him. His
faithfulness fails not ; he is ready to fulfil, on his part, the
terms of his coi^enant and promise.
I would ask our opposer, who reckons it not a falling from
graee, for those he counts elect persons, as David and his chil
dren, with others of his own opinion now, to fall into the guilt
of adultery and raurder, &c. whether bis son Soloraon did not
fall from grace when beloved the outlandish women, ,so that
3P

482
they turned away his heart after other gods ? 1 Kings xi.
Did he stand in the covenant of grace, or in God's favour all
this time .' Was not the Lord angry with him ? See ver. 10, 11,
12. And further, that of Psal. Ixxxix, concerning David, his
seed, and throne, extends further than to merely a literal rela
tion of him and his seed, according to the flesh ; for David is
beloved : " I have found David my servant ; with my holy oil
have I anointed hira." ver. 30. " His seed also will I make to
endure for ever, and his throne as the days of heaven." ver. 39.
" His seed shall endure for, ever, and his throne as the sun be
fore me.'' ver. 36. Herein David was truly a type of Christ,
the anointed of God, to whom these promises relate, which
were typified in David. As also that saying : " I will make
him my first born, higher than the kings of the earth." ver. 27.
This is a mystery beyond a mere literal acceptation ; and I
may say in this, as the apostle said in his instance of Abraham
and his seed, that as they that were of faith, were of Abraham
arid his children ; so they that are spiritually anointed of God,
and his beloved children and faithful servants, are of David's
seed, even such who incline their ear to God, and obey his
voice. For it is written : " Hearken diligently unto me, and
eat ye that which is good ; and let your soul delight itself in
fatness : incline your ear and come unto me ; hear, and your
soul shall live ; and I will make an everlasting covenant with
you, even the sure mercies of David." Isa. Iv. 2, 3.

A POSTSCRIPT ABOUT THB Will OF GOD, BIECTION, AND
KBPKOBATION.
Concerning the will of God in its manifestation,, first, as irresisti
ble, secondly, as resistible.
Sect. 1. First. On what considerations it may'be said to be irre
sistible, showing forth the might of his power ; as, 1. In bring
ing forth the works of creation : " Whatsoever he pleased that
did he." Psal. cxxxv. 6. 2. In fore-ordaining his Son tobe set
forth, in him to tender grace and salvation in due time to man
kind. (Who could hinder his first ordination, though many
reject the tenders?) 3. In extending his light and power uni
versally to the final conviction of impenitent evil doers, for
their rebellion, that God may show himself clear when he
judgeth. Which light and power unavoidably, at times, seizes
upon their consciences, reproving and convicting them, while
they have a day. And though they may shun being reformed
thereby, yet they cannot always avoid the torment and trouble

483
thereof in themselves. 4. In bringing and executing his judg
ments and wrath, as he sees eause, upon the wicked and rebel
lious, who are finally impenitent. ^
By all whieh God hath manifested his power or sovereignty,
which, on these considerations, hath irresistibly showed itself
for the fulfilling his righteous will, so far as it hath absolutely
extended itself from an intention Pr design of God, to show
forth his wisdom, justice, and the greatness or might of his
power, without the creature's compliance ; as, 1. God's work
of creation. 2. His fore-ordination to bring forth his Son into
world, &c. 3. His power \n finally convicting rebellious sin
ners. 4. The execution of his juclgments upon the rebellious.
In all these who shall say to God, " What doest thou ?'' Who
shall hinder what he willdo, so far as his will inevitably and
irresistibly bath acted, or doth act in any thing, without man's
compliance, as it was in making raan ; in convicting and con
demning tbe rebellious and stubborn ?
Secondly, the raanifestation of the will and power of God, as
condescending and reaching gradually to the creature's capaci
ty, it is possible for raen to resist to their own condemnation.
The will of God is raanifest in a way oi friendship and kind
ness to mankind. 1. In a way of counsel, comraands, instruc
tions, invitations, persuasions and gentle reproofs, * which have
a tendency tn draw men out of sin. 2. In his patience and long
suffering towards them, waiting to be gracious, desiring their
return, striving with them by his spirit. Thus his will is :
" that all should know the truth and be saved." 1 Tim. ii. 4.
3 Pet. iii. 9.
But men's conversion and salvation is not '.vrought without
their subjection, obedience, and compliance'^vith the spirit and
power of God, co-operating by faith. y
Sect. 2. Reprobation is a reproving, disallowing, rejecting.
Reprobate is, wicked, base, dishonest, corrupt, so as to be
cast out of God's favour, &c. And the c£|use of persons being
given over to a reprobate mind, is their rebellion against light
given them ; their rejecting the knowledge of God, till their
minds became so reprobate or corrupt, as to be void of true
sense and judgment. Rom. i. As they who were called repro
bate silver, (or as corrupt, drossy, false coin,) were rejected
of the Lord. Jer. vi. 30.
Sect. 3. The word eiection explained.
Election is choice, which respects, 1. The choosing of some
from amongst many, as Christ said to his followers : " I have
* These many do slight and refuse, and both resist, grieve, "and quench the
spirit, in its low and tender appearance, to their own destruction and misery,
when the love and long suffering of God are turned into wrath and indignation
agajnst them.

484
chosen you out of the world." John xv. 19i 2. The excellency
or choiceness of that which is chosen ; and this relates: First,
To Christ, the elect seed, oi whom it is said ; " Behold my ser
vant, mine elect, in wlmra my soul delighteth." Isa. xiii. 1.
And he is also called a " chief corner stone, elect, precious."
1 Pet. ii. 6. Secondly. To the true church or elect people, who,
being chosen through " sanctification ofthe spirit and belief of
the truth," are the faithful followers of Christ. These are
choice and precious in God's sight, and therefore are called
" the elect of God, holy and beloved." Col. iii. 12. " A chosen
generation, a royal priesthood, an holy nation, a peculiar peo
ple," &c. 1 Pet. ii. 9. They that are with the lamb, are called
" chosen and faithful," Rev. xvii. 14. " The precious sons of
Zion, comparable to fine gold." Lam. iv. 2.
God's election or choice of his church or people, is gradually
manifest and experienced in them : 1. When they have known
the work of God by his grace begun in them unto their separa
tion from the world, through a decree of faith and sanctifica
tion, are called elect, that is, chosen out ofthe world, or frora
araong men, being more peculiar to God than others ; while
yet they are not perfectly grown and established in the truth :
as Israel of old was " elect," and Jerusalem " chosen," (before
their estrangement from God,) Isa. xliv. 1. — 1 Kings xi. 13.
Paul was " a chosen vessel," when first he had received and
obeyed the heavenly vision and call, (Acts ix. 16, and chap.
xxvi. 19,) who notwithstanding after that said, " I keep ray
body under, and bring it into subjection, lest that by any means,
when I have preached to others, 1 myself should be a cast
away." 1 Cor. ix. 27. And those whom the apostle Peter, in
his first epistle ca.'s " elect," in his second epistle he exhorts
to " give all diligekfic to make their calling and election sure,
that so they might' never fall." 2 Pet. i. lO. Exhorting or
warning thera frora divers examples of those that fell from
grace, denied the Lo^d that bought them, back-slid, and became
enemies. Chap. ii. throughout. And (his second epistle was to
stir up their pure minds. Chap. iii. 1.
2. Election, in the heighth or perfection of it, as attained to in
the full growth of the elect seed, and establishment of the chil
dren of light, in and by thip grace of God, through diligence and
faithfulness on their parts: this admits not of being deceircd,
nor oi falling, nor oi back-sliding, as Christ intimates an impos
sibility that the " very elect" should be deceived. Mat. xxiv. 34.
And they who through diligeiice have made their " calling and
election sure," " shall never fall," (3 Pet. i. 10.) being grown
up in the life, nature, and image of the elect seed, which the
prince ofthe world hath nothing in.
Sect. 4, O all you in whom there yet reraain a sincerity and
breathing after the Lord, labour in the light of Christ, by the

485
assistance of his grace in you, to make your calling and election
sure, in this elect seed, and let none conceit themselves secure
out of it. For, God's fore-knowledge, and fore-appointment of
his people unto life and glory, are in this his own seed. In
this tbey are known of hira, related to him ; in this chosen of
him, and choice to him, and are in his sight as his peculiar
treasure. In this he did fore-know, and doth " predestinate" or
appoint them " to be conformed to the image of his Son, that he
might he the first born in many brethren.'"' Uom. viii. 39. Yea,
and the sanctified children of believing parents. Their growth
and security was to be in this elect seed of life, or otherwise
they might degenerate, as Israel of old did, after they were
planted a noble vine, wholly a right seed.
If it should be said, that Rom. viii. intimates sorae special
fore-knowledge * and purpose of God, concerning these many
brethren thus conformed, as unto witnesses chosen before of
God, Christ's resurrection was manifest for them to preach,
(Acts X. 40, 41,) to this I say — grant it doth ; we confess both
God's fore-sight and fore-knowledge of his own, and deny not
his omnisciency, nor limit his power or ohinipotency from show
ing forth itself both how, after what raanner, at what tirae, and
in whom soever he pleaseth, as sometimes he doth, miraculous^
ly upon erainent occasions, and for peculiar works, ends, and
special services, such as that of true prophets, apostles, and
ministers of righteousness ; or those raany brethren unto whora
in their day Christ was first manifest, and in whom he was first
revealed, formed, and born, who in their day were first raised
up to witness forth his power; as the prophet Jeremiah was
sanctified before he came forth of the womb, for his peculiar
service, as an eminent prophet ; and John was filled with the -
Holy Ghost from his mother's worab, that he raight be a witness
to the Messiah ^ and Paul was rairaculously stopped from per
secution by a heavenly vision, which he obeyed, and was called
into the work of a faithful apostle, God having separated hiiji
from his raother's worab and called hira by his grace, to shojlr
forth his universal kindness and love to others, to turn people
from darkness to the light. Many other instances raight Be
shown of God's taking particular notice of his witnesses aid
• How long before their conformity to Christ were they appointed ? Was it
from all eternity, or rather in their age and time ? Had not this, and all oth^r
mere acts and works of God, a beginning in their time and season, considerd!
as raere acts ? Could this of his appointment, then, be from, eternity, and so ir
a pre-appointment merely respecting particular persons, and with exclusion af
all besides from any saving grace .' This is still harsh, and partial, and unequ il,
contrary to God's ways. Altliough as the general fore-appointment and oni-
nation of God, concerning the true believers and obedient, ire that they shall pe
saved. So this predestination, or fore-appointment includes, or reaches, all ie
many holy brethren in whom Christ is formed.

486
servants for peculiar services, (yet the growth, standing and
security of all was by faith and obedience in the power of God,)
who, though in tbeir age and tiraes were as the first, (and so
choice,) fruits to God; yet, this neither hinders his second
fruits, (but rather to further them and his work, so as his
name might be the more spread,) nor do these instances prove
any limitation of God's universal love in Christ, as only to a
few,) nor frustrate the free extent of his grace ; nor yet hinder
salvation from being common in the freeness and free tenders of
it to raankind.

CHAPTER VL
Whether perfection, that is, a state freed from aU siuibe attainable
in tliis life?
Let the reader observe the state of the question, which is not,
whether the saints had failings, or upon extrerae trials, might
not be tempted into impatience after a time uf weakness ; but,
whether sueh a state of perfection be attainable in this life ?
which we affirm :
1. Attainable, chiefly, because of the aid and assistance of
God's power afforded unto them who wait upon him, and trust
in his name and power ; for, " Greater is he that is in us, than
he that is in the world." Christ is stronger than the devil ;
tberefiire the devil is not an invincible enemy; and we can do
all through Christ that strengthenetb us.
2. A sinless state is attainable by true believers, because
God, who doth not comraand irapossibilities, hath commanded
it, tn Abrahara and his seed, and said : " I am God Almighty,
walk before rae and be thou perfect." " Sin not." " Be ye
perfect as your heavenly Father is perfect."
3. Because he hath promised it to his peculiar people : " Thy
people shall be all righteous" — " they shall do no iniquity that
trust in the name of the Lord." Christ " shall thoroughly
purge his floor."
4. Christ's work and ministry is, " to destroy the work of
tke devil ; to present men perfect ; to bring them to a perfect
nan in hira ; to subject every thought unto his obedience." &c.
Therefore, to affirra the contrary, or that a state free from all
sii, is not attainable in this life, is to oppose the all-sufficiency
of God's almighty power, and to set the devil's power above it.
Il is also to oppose the ends of God's commands and promises,
aad the work of Christ and his ministry, which to oppose or
render inefficient hy pleading or arguing for sin's continuance

487
in this life, is impious and antichristian. How far this opposer
is herein concerned, w ill further appear.
He puts two differing senses on the word perfection, viz..
a state free from all sin, as that of the spirits of just men. Heb.
xii. 33. And yet that it doth not always signify free from all
sin, &c. I ask then, what Christ raakes true believers per
fect in ? Is it in any thing consistent with sin ; or is it in him
self in whom is no sin, whora he that abideth in, sinneth not ?
I cannot understand that perfection, as it is the effect of Christ's
work in true believers, can admit of the continuance of sin all
their days, while it signifies both the reality and completeness
of his works.
His instance for a perfection not free from all sin, is Job i. 1 :
" Job was a perfect man, yet not without sin ; for he cursed his
day." It is evident tbat Job's perfection had none of this extreme
in it, nor did it consist with sin ; for it is thus explained : " He
feared God and eschewed evil." — And upon his loss of goods
and children, heing told him, it is said of bim, " In all this Job
sinned not, nor charged God foolishly." chap. i. 33. And when
smitten with sore boils, and tempted by his wife, it is also said,
" in all this did not Job sin with his lips." Chap. ii. 10.
But, he "cursed his day." Chap. iii.
He was then under an extreme trial and grief, divers ways
aggravated. The most that can be reasonably inferred from
thence, is, that a perfect or upright raan that fears God, and
eschews evil, may possibly through great trials, temptations,
or provocations, be drawn into an extreme to express his grief;
but this only, if God suffers satan so to afflict, or deeply to try ;
for he could not have so afflicted Job if God had npt suffered
him, in that he saw the Lord had hedged hira about.
From whence observe, that what is granted hereupon, and
what he argues, is no,t in pursuance of the state of the ques
tion, as to grant, that a perfect Job may be terapted into some
extrerae expressions, if God suffer satan so deeply to afflict
him : but, whether it be not possible for such a one to be de
livered as well from all failings or sin, as from the trial or
temptation ? For was not Job a perfect raan both before and
after his deep affliction ? and is not his patience highly com
mended, who said, " when I am tried I shall corae forth as gold ?"
Now, when I affirm that this refined state was attainable in
this life, were it npt absurd to object, that it is not, because Job
cursed his day ? For did Job do so all his life time ; or did his
persecution reach no higher ?
His instance : " That God took six days to create the world,
when ho could have done it in a raoment," is no proof that he
is only mortifying sin more and more in this life, and that he
will remove its being in the next. p. 63.

488
^Neither do the scriptures any where say, that the being of
sin, (yet mortified in part,) shall reraain in the saints till the
next life. Though we grant, God took six days to create the
world, and rested the seventh ; and so he carrieth on his work
gradually in the true believer for the perfecting of the new
creation. The six days work thereof, as also the seventh day
of rest, are to be experienced in this life. The work of holi
ness is to be perfected while in tbe body, and he that believeth
enters into his rest or sabbath, to enjoy the holy day in that
inward retired waiting upon the Lord in his own light, wherein
man must not think bis ovvn thoughts, nor speak his own words.
And as for God's work, it is perfect ; each day's work was per
fect, as such the first day's work was not mended on the sixth
day. And he that hath begun a good work in the soul is able
to perfect it.
S. S. states the question and answer thus : viz.
Question. "But why will he not in this life?" (viz. remove
the being of sin.)
He answers : " It is his good pleasure."
I reply — A damnable doctrine, to affirra that it is God's good
pleasure that sin should reraain in his saints all their life tirae,
or till the next ; when he hath no pleasure in evil, therefore
prohibits all sin.
Question. " Can he see the continuance of evil good ; or that
his command should not be kept ?" To this he answers : " He
sees good to suffer corruptions, in part mortified, in his saints,
to keep them humble, drive them to his blood, and righteous
ness," &c.
Reply. Let the sober reader mark the nature and tendency
of this doctrine. 1. How impiously he reflects upon God, as
seeing it ^ood to suffer corruptions, either but in part raortified,
or in part unmortified, in his saints in this life. For his doc
trine bears the same sense on both hands, as that God sees it
good to suffer corruptions; if but in part mortified, then in
part unmortified in his saints. 2. What a great use and service
does he place upon the remaining of corruptions in the saints^
namely, to " keep them humble," exercise and " drive them to
his blood and righteousness," which is as good doctrine as to
say, "There is a necessity for the saints to sin, that they raay
be humbled, to do evil, that good may come qf it. And by this,
the more they sin, the raore humble they are ; the more unrigh
teous or corrupt, the more they are partakers of the blood
and righteousness of Christ ; which are gross inconsistencies.
" Shall we sin that grace may abound ? God forbid." Chrisfs
blood cleanseth us from all sin, as we walk in the light ; and
his righteousness admitteth of no iniquity to continue. For us
to feel the remission of sins past, through the blood and righ-

489
teousness of Christ, when we are come to the lively act and
operation of faiih therein, doth sufficiently render the infinite
perfection of pardoning grace both splendent and glorious ;
and n >t to say, that " God sees good that corruption.s in part
should continue in his saints to keep them humble." For this is
a manifest pleading for sin, and a commendation given to it, as
to those good effects (vainly supposed) of corruptions, viz.
" To keep the saints humble, to drive thera to bis blood ;"
wliereas, when they are truly hurabled, and partakers of the
blood and riglit.^ousness of Christ, and living in tbe sense
thereof, they withstand all sin and iniquity, and dare not give
way thereto, that they may be righteous. They that will teach
men true humility, must not teach them to he proud, that they
may be humble ; nor tell them that it is God's good pleasure
that sin and corruptions remain in them all their days, or till
the life to come, to keep them humble. Neither is a perfect or
holy state so void of true humility as this sin-pleasing doctrine
implies. But this is something like the Papists' high commendation of
man's fall, where, in their Saturday mass, in the Deacon's
hymn, arer these words : " O certe necessariura Adae peccatum
quod Christi morte deletum est. O felix culpa quae talem ae
tantum meruit habere redemptorem. 0 vere beata nox, quae
sola meruisti scire terapus & horam, in qua Christus ab
inferis resurrexit."* That is, " Oh surely the sin of Adara was
necessary, which by Christ's death was blotted out. O blessed
fault, that hast deserved to have so great and such a Redeemer.
O truly blessed night, which alone hast deserved to know the
time and hour, wherein Christ rose from the hells."
Again : to prove it (iod's good pleasure not to remove the
being of sin in this life, that he sees good to suffer corrup
tions, &c. and in answer to my objectiori, that bis pleasure is
not contrary to his coramand, which requires us to be perfect,
he saith : " God commands to offer Isaac, he purposetfi Isaac
shall not be offered. This shows he doth not efficaciously will
every thing he comraands." p. 64.
Reply. 1. This instance is not pertinent in this case, it being
a peculiar command and act to Abrahara, and not comraon to
the saints, nor relative tn those commands enjoining holiness of
life. Which they are all concerned in. 2. He is mistaken in say
ing, " He purppseth Isaac shall not be offered ;" for the scrip
ture saith, that " by faith Abraham, when he was tried, offered
up Isaac ; and he that had received the promises, offered up
his onlv begotten Son." Heb. xi. 17. It is evident, that nei
ther God's command nor purpose was to kill Isaac ; but that
* vid. Mass in Latin and English, by J. Mountam, p. 121, 122, 133.
3Q

490
Abraham's faith should be tried in offering him up, which by
faiiii iie did; in which he said, *• God vvould provide himself a
lamb for a burnt-offering." Gen. xxii. 8. And he " account
ing that God was able to raise him up even from the dead, from
whence also he received him in a figure.' Heb. xi. 19.
But this is no proof that it is not his pleasure that his com
mands, requiring jierfect love <.nd obedience, should be kept.
Tbey that enter into the covenan't of grace, enter into an agree
ment with God in Christ, which though it remits sins past, yet
gives no liberty to qontinue in sin ; neither is it any condition
of this covenant, that the being of sin should remain to keep the
saints humble. For, by this covenant God taketii away sin, not
only by remission, but by receiving the soul into agreement
with himself.
Jesus Christ is our surety, mediator, and advocate, both in his
being a propitiation or sacrifice for the sins of the whole world,
that upon tbe act of faith^in bis blood, and believing in his name,
sins past may be remitted; as also in his enabling us to obey
the conditions and obligcrtion of the covenant of grace, or law
thereof, which we are under, and in fulfilling the promises
thereof to us ; for without hira we can do nothing. We can
obtain no privilege but in him. in whom the promises of God
&re all yea and amen. And seeing God receiveth true believ
ers in Christ into agreement with himself. Christ being their
surety, doth not exempt them frbm the payment of what is their
due obedience, but enables them thereto. For, to be in cove
nant or agreement with God, is not consistent with disagreeing
with him by transgression or sinning against him.
When or vvhere sin shall be removed after death, he resolves
not. He tells us not how long a time shall be between death
and the perfect removal of sin ; for a purgatory he seemeth not
in words to own, how nearly related soever his doctrine be to it
in his saying: " It sufficeth me to be assured from God's word,
that it (sin) is not done away in this life ; it shall in the next."
But where and what that " God's word" is, that so assureth
him, "that sin is not done away in this life, but in the next,"
he hath not yet demonstrated nor proved ; nor doth he clear
him^u^il of the Pope's doctrine of a purgatory, but confesseth,
that <' no unclean thing shall enter the kingdom of heaven,"
since Christ is to present us holy, unblamable, and unreprova-
ble in his sight, a glorious ehureb, not having spot or wrinkle."
p. 64. Mark here, how he hath manifestly contradicted his
pleading for the existence of sin in the saints, and saying. It is
¦not done away in this life, and yet the church must be holy, un
blamable, and unreprovable in his siglit, not having spot or wrin
kle. But then he addeth further, as a part of what Christ hath
merited touching this point, and in p. 67 : " He liath perfected

491
forever them that are sanctified meritoriously." To which I say,
hath Christ merited or purchased Ihe church's beauty and per
fection, even perfect sanctification ; aud vet is it his Father's
good pleasure, that the church shall not receive such perfection
here ? Or^that sin shall not be removed in thiis life r Were it not
blasphemy to suppose that Christ hath biiught for man that which
his Father will not allow him i But I must suppose his sense of
Chrisfs merit, dignity, righteousness, and obedienee, is, that
they are not to be really partaken of and inherited by true be
lievers in this life, but only in their sense of imputation. But
it can be neither real nor true, to reckon themselves holy, un
blamable, unreprovable, without spot or wrinkle, while yet
spotted with sin and inherent corruptions. Though still I grant,
that every degree of real righteousness, true" faith, and sincer
ity to God, springing up from his own life in his children, is
owned and accounted of in his sight ; for the Lord is well pleased
for his own righteousness sake. Isa. xiii. 21. And the fruits
of his own spirit are acceptable to him, from the highest growth
and muturity to the least appearance, breathing, and breaking
forth thereof in the soul ; yea, from Israel's triumphing and
glorying in the Lord, to Ninevah's believing God and repent
ing. And God commands us nothing hut what he enabletli us
to perform ; although against this S. S. objects, that be com
mands " from the beginning of life to the end of life," to con
tinue " in all things written in the law to do them." But where
this is commanded us in scripture, he shows us not. We are
satisfied, that God layeth no more upon man, as to doing or per
forming, than he enableth man ; for his commands are gradu
ally and orderly imposed to be obeyed, according to the ability
that he giveth the creature. He doth not comraand a child to
do a man's work. He is no hard master. So in the covenant
of grace there is a growth from one degree of strength to ano
ther, from faith to faith, from little children to young men, &c.
and so according to their growth and capacity God requires
obedience, and doth not impose impossibilities on thera.
And if the power and glory of God be more manifest in the
second covenant — the new covenant of grace — than in the first
covenant, by hovv much the greater man's privilege is in this,
by so much the more he is enabled by tlie same power cheer
fully to live in obedience and faithfulness under it. Therefore
S. S.'s being assured, " that sin is not done away in this life,"
and his confession, " that a believer dies unto sin by degrees,
and so at his death the whole of Christ's merit, is immediately
applied, whereby gin is forever totally abolished:" these are
not consistent; neither doth lie write as a man of experience of
the wprk of God, what assurance soever be pretends. For to
say, that sin is not done away in this life, or that it shall be in

493
the next ; and yet that it is totally abolished at death, is as con
tradictory as to say, that sin is done away at death, and yet it
is not done away till after death. " To the last trump," says
he, " will sin be in the saints." p. 64. And when that shall be
he explains, p. 86, " at his coming in the world," quoting
1 Thes. iv. 17.
Mark here, how plainly he contradicts his saying, " that at
death sin is forever totally abolished !" Now, it is " in the
end of the" world, when Christ cometh personally," as he sup
poseth, to judgment. So by this confused work, one while sin
is not done away in this life ; another while, it is done away at
death; another while, itis done away after death; another vvhile,
itis not done away till the last trump, or end of the world;
whereas there are many believers and saints deceased in the
mean time, and many long since dissolved as to their outward
man — what becomes of their souls between the time of their de
parture, and the end ofthe world ? — for he hath confessed that
no unclean thing shall enter the kingdoum uf God. So then, if
the saints tbat are deceased be not thoroughly cleansed from sin
before death, nor sin to be done away till the end ofthe world,
what other place besides heaven can he provide or think of for
the deceased saints? How can he avoid the Pope's imagined
purgatory, unless he hold the mortality ofthe soul, that It dies
or sleeps in the dust with the body ?
To bis alleging, " that the ministry is to continue to the last
trump ; and that to the last trump sin will be in the saints ; but
that then in a moment they will be changed and perfected."
If he intend that the saints have tiieir benefit and part in the
ministry, each in their life time and several ages, how doth this
clear his concluding, that to the end of the world or last trump,
sin will be in the saints, and that then in a moment they shall
be changed? Many of the saints are deceased hundreds of
years since, who, if sin be in them still, do not particularly par
take of the blessed end of Christ's rainistry and .gifts, which
were " for the perfecting of the saints, till all come into the
unity ofthe faith, andof the knowledge ofthe Son of God, unto
a perfect man," &c. And yet those deceased saints are not
now under the ministry of apostles, &c.
F'rora Ephes. iv. 13, he saith, "That perfect man is Christ,
with all his members ; for he consists of many : and he is thus to
he a perfect man in the other world, not this." p. 46. Whereas
the benefit of God's gifts did as well extend to the particular
saints and members of his body, as to the whole body ; to wit,
" till'we all corae in the unity ofthe faith," &c. " That we hence
forth be no more children tossed to and fro," &c. Ephes. iv. 14.
Tb^sre is no danger of their being tossed in the other world with
windy doctrines. Both their perfection, and establishment, and

493
growing up in Christ in all things, being effects of his gifts and
ministry, which were experienced and obtained in this life.
S.S. "The ministry and scriptures were perfecting the
saints as long as they lived. Deut. xvii. 19, 'The king shall
read therein all the days of his life, that he may lean to fear
therein the Lord his God :' If he is to learn to fear God all the .
days of his life," &c. p. 65.
Answer. Are the saints then but learning to fear the Lord
God all the days of their life? Or, doth that king in the time of
the old covenant represent the best state of the saints in the
new, the king that was forbidden to raultiply wives, horses, sil
ver, or gold to himself? Are the best of saints, in the new cove
nant, in danger of these things, and therefore to be restrained
by an outward law, that their hearts turn not away from the
Lord? whereas he hath promised, " I will put my fear in their
hearts, and they shall not depart from rae." And this is a con
dition of his everlasting covenant.
That there is a tirae of perfecting believers or saints, before
they are perfected, I confess ; as while God was creating the
world, it was not created. But I differ with him in his counting
it God's good pleasure, that sin should remain in the saints, and
that to keep them humble, either till death, till after death, or
to the end of the world. And it were still more absurd to say,
that sin will remain even in the deceased saints till the end of
the world, to keep them humble.
If is true as he saith, that " whilst a carpenter is building an
house the house is not builded." p. 65. But then, if the car
penter undertakes to build a house, and bargains for a price
to build it, and then doth not build it, or tells a man whose
money he hath got, it is true / took your money to perfect this
building, but I can get but little of it builded, you must not ex
pect to have it builded while you live. Would not the raan reply
then, give me my raoney again ? But carpenters do not use to
cheat men thus. They that are honest do not use to serve peo
ple as you pretended ministers do, who say, you are sent for
perfecting the saints, and for this take money, and gifts, and
rewards, and yet tell thera, perfection is not attainable in this
life ! Honest carpenters would not deal thus with them.
On Psalm cxix. 1, 2, 3, 4, " Blessed are the undefiled in the
way," he saith; "In point of justification, believers are in
Christ their head, clear as the moon, fair as the sun ; in point
of sanctification, through the renewing and assisting grace,
they do not allow themselves in any known sin, but in God's
fear oppose all." p. 65.
He hath said enough to break the neck of his own cause,
1. Unless to be, in Christ, spotless, clear as the moon, and fair
as the sun, be a spotted or sinful state. 2. Unless there must

494
remain some sins in those that are in Christ, which cannot be
known to them ; wlureas he that abideth in Christ sinneth not.
And " he hath left us an example, that we should follow his
steps, who did not sin."
And the word justify soraetimes useth to signify to make
just by inherent holiness ; or to sanctify, as he confesses, p. 89.
Upon Titus iii. 6, 7 : But if to evade this, he renders justi-
ficatiim in their sense of imputation ; then it is to reckon those
spotless, clear as the moon, fair as the sun, who are yet spotted,
corrupted, and defiled vvith sin. But if in the fear of the Lord
true believers, through renewing and assisting grace, do not
allow themselves in any known sin, but in God's fear oppose all,
then if a discovery of all sin by the light be attainable to
them, — not only to oppose, but to overcome all sin through
assistin;^' grace, is also attainable in this life. " Resist the
devil, and he will fly." And we can do all things " through
Christ that strengthenetb us ;" knowing our faith in him, which
is the victory, and also obtaineth actual dominion over sin.
Whereas Psal. cxix. 3, " They also do no iniquity," was
further urged against him ; and " he that abideth in Christ
sinneth not," doth " not coramit sin," " in whose spirit is no
guile." To these he answers : " So far as regenerate, and
acting from the regenerate part, they do no iniquity." This
is such tautology, or as good sense as to say, " they do no ini
quity so far as they do no iniquity ;" whereas the words are
positive and plain, they are undefiled in the way ; they keep
his testimonies ; they walk in his ways.
He still infers, the saints are not perfectly free from sin ;
for when Paul did no iniquity sin dwelt in him ; and yet in that
state Paul said, " the evil that I do 1 would not." But did he
do evil, and yet no iniquity ? Or was victory over, and freedom
from that evil not attainable by him in this life? What evil did
he live and die in ? or being now deceased what sin must re
main in him, till the end bf the world ?
S. S. " Nor will G. W. say, I suppose no man is regenerate
but who is perfectly free from sin." To this I say, according
to his own words before : as while the saints are perfecting,
they are not perfected ; so there is a regenerating, and a
travailing in birth, before regenerated and born again.
Of Rom. viii. 1, he saith, " This intimates there is flesh in
such, though guilt is removed." Herein is a two-fold error
couched : 1. Implying that the guilt is removed while the sin
itself remains ; as if a man could corarait sin and not be guilty
of it. 2. He confounds sin and flesh, and renders thera insepa
rable ; whereas he before grants, " there is no condemnation
to them that are in Christ Jesus, who walk not after the flesh,
but after the spirit." He perverts Job ix. 19, and 1 John iii.

495
saying, " if I sin, as do the wicked, with allowance." Here he
adds, " with allowance," for it is plain, if I sin then thou mark
est me ; " whosoever is born of God doth not corarait sin." It
is not, " doth not commit sin with allowance as do the wicked."
And the saints on earth enjoying comraunion with God, and
saints in heaven, (as he saith,) is not a coraraunion in sin ; nei
ther is the being of sin according to tbe will of God in heaven,
which is prayed for so to be done in earth.
If he grant it our duty to be perfect, or perfectly to obey,
while he denies power or possession for that end, his work is
weakness itself, and inconsistent with itself God is no such
hard master as to enjoin impossibilities upon us, or to require
obedience beyond tbe power be gives.
" Will he say, none are sanctified that have any sin in them?"
I say, according to his concession before, there is a time of
sanctifying, as well as of perfecting, before the work be effected,
which ought to be throughout, in body, soul, and spirit.
If he cleanseth away all guilt irom believers, and the reign
ing power of sin in this life, why should the being of sin remain
till the next ?
He hath washed us from our sins in his own blood, before
which there is a time of having sin ; (1 John i. 8,) yet said he,
" my little children, these things write I unto you that ye sin
not." Chap. ii. 1.
Can the work of faith and grace be sinful ? He answers :
" Faith itself can be imperfect ; therefore the work of faith ;
'Lord, 1 believe, help my unbelief.' Iraperfection is sin, per
fection is duty." p. 67.
Reply, By the sarae reason unbelief is sin, but faith is duty.
They ought not thus to be confounded ; nor unbelief, which is
the creatures defect, iraputed to faith, which is the gift of God,
a fruit of his spirit, and therefore pure ; as he confesseth to his
own plain confutation, "the work or thing wrought is always
perfect for its part, nature, or kind, tbe least drachm of grace
true." p. 68. Whence it follows, that true faith is pure in its kind,
and not sinful, nor having sin mixed with it, though it doth grow
and increase. Degrees of that which is of a pure or perfect
nature, do not alter its property. And the saving work of the
spirit is carried on by degrees.
He cites 1 Thes. iii 10 : " Praying that we might see your
face, and perfect that whieh is lacking in your faith." p. 68.
This proves not true faith to have sin in it, but that in some
there might be something lacking, as to growth and increase of
effects. Some read, "fulfil that whieh is lacking." It is not
that we might add more purity to your faith, but raore joy, com
fort, refreshment, edification, &c. unto you in the faith. For
imperfection, where it imports only the want of full growth or

496
maturity of that which in its kind Is pure, is not sin. And im
perfection and sin have not the same signification ; for imper
fection, as it relates to a thing or work not fulfilled or finished,
implies a work begun ; and they who have known the work of
God begun in them, and faith in his power, they dare not plead
for sin, nor east it upon God, as his good pleasure, that the being
of sin should not be removed in this life. These know that the
good pleasure and will of God is their sanctification, and there
fore wait upon him for the perfecting of it.
He accuses David with having failings in the end of his days,
and asserts the perfection of his war-like attempts, not of his
graces, p. 68.
This accusation against David, he hath neither proved by
scripture, nor showed what failings he had in the end of his
days ; nor yet that his graces were imperfect. God was the
life and grace of all his graces ; and he said, " God is my
strength and power, and he maketh my way perfect." 2 Sam.
xxii. 23. And were not his inward war-like atterapts against
his soul's enemy, both perfect and successful, as well as his
outward ? Did he not confess to the Lord, " thou hast also
given me the shield of salvation ;" and said, " He is the tower
of salvation ;" and in his last words: " He hath made with me
an everlasting covenant, ordered in all things and sure ; for
this is all my salvation." 2 Sam. xxiii. 7'he way for a man to
be made perfect, is fo know tbe Lord to be his strength and
power, a strong tower and salvation. Thus he is known to them
that truly wait upon him.
If in this life our work be " not to let sin reign, not to obey
it in the lusts thereof," (p. 68,) why should we either coramit
sin, or the being pf it reraain in us, when we have received
power so far to subdue it and bring it under ? And if the lusts
of it be not obeyed, but watched against, they will be subdued
so far that sin may neither be brought forth, nor have a being.
If the operation or working ofthe spirit be " always perfeeu"
he working by infinite wisdom and power, fp. 68,) though the
saving work thereof be not presently fulfilled in all those de
grees of perfection to which it is to attain ; nor the existence
of sin forthwith excluded, (p. 68,) yet by degrees it comes
fully to be effected and sin put an end to, as there is a waiting
in patience and diligence upon him who hath begun a good
work, who will also perfect it.
"That the righteousness ofthe law might be fulfilled in us."
On this he thus paraphraseth : "fulfil signifies sincerely to obey
the law, (1 Chron. xxii. 13,) that is, sincerely to obey every
precept, so far as we attain to understand it." Thus far he
contradicts his pleading for the h-ing of sin and corruptions in
the saints, and his denying perfect obedience to be attainable

497
in this life. Yet I assert, that man in his own will and strength
cannot attain sincerely to obey the Is^wof God ; but through the
power and aid of Christ Jesus, he may attain to the righteous
ness or substance of the law, to be fulfilled in him, being led by
the spirit of life ; for the law thereof in Christ makes free from
the lavv of sin and deaths But when this opposer adds : " Thus
in the other world God's people shall attain to fulfil the righ
teousness of the law." (p. 69.) herein he perverts scripture,
and puts Chrisfs work afar off, who is the end of the law
for righteousness, (not to indtd.ge men in sin,) to them that
believe. And he carae to "candem,n sin in the fiesh, that the
righteousness of the law raight be fulfilled in us, who walk not
after the flesh, but after the spirit;" which state the apostle did
not put off to the other world.
And if the gospel, or law of the spirit of life, free us from the
law of sin and death ; and if ChrLst was sent to condemn sin in
the flesh, (which words be turns thus, viz. " condemned our sin
in him,") \^hy should we be subject to the law of sin and dealh,
or disbelieve a freedom from the being of sin, when its povver^
law, and rule is taken away ? These are inconsistent. Must
men needs subject themselves to that, which is brought under
by the power of Christ, and law of life in hira ?
His saying, " he conderaned our sin in him," (p. 69,) will
not excuse him from being condemned with sin, if he doth
not come to find sin condemned and destroyed in hiraself.
And man's disobedience to the law of God within, will not be
excused by what Christ hath done and suffered without ; neither
will your application [of it] cause you to be looked on. as " from
the beginning of life to the end to have obeyed the law as crea
tures — to have satisfied it as sinners." p. 69. Surely God doth
not so look upon you while you continue in sin, and his spirit
striving with you, and reproving you for sin and corruption.
God and his spirit do not so oppose on another. And yet he is
gracious and merciful, ready to pardon and forgive sins past
upon true repentance, and that for Christ's sake, who is the
propitiation, &c. But the notion of satisfaction, as it is taken
in the severe sense of strict payment in law, by undergoing th^
full punishment, is not consistent with the graciousness of God,
in forgiving sins past on unfeigned repentance. But sufficient
is said to that point.
He is offended that we should say to him and bis brethren,
" You plead for sin." He calls this an opprobrious and gross
slander ; but he hath not cleared himself of it, but verified it,
as appears in this discourse of his. And he says : " Who do
more call men off from sinning than we ?" If he had added :
«' Who tell people, tbat to come off or be free from sin, is not
attainable in this life ; and that it is God'9 good pleasure, not
3 R

498
to destroy the being of sin in this life ; and that sees good that
corruptions siiould reiriain in his saints, to keep them humble,"
then the world might easily have judged how heartily they call
meri off from sin, or rather, how they impiously plead for sin as
necessary. He says, " Their light without the scriptures will help to call
men off from lying, injustice, uncleanness," &c. p. 69. They
should then obey it; for then it necessarily calls unto truth,
justice, purity, &e. and consequently to heaven. "Depart
from evil and do good, and dwell for evermore."
" We urge men to the observance of the christian sabbath."
p. 69.
And what is that christian sabbath I And hoW do you urge
men to observe it i Was not the Jews' sabbath a type of the
christians' sabbath, or rest .' And do they not cease from their
own works and thoughts ; being not to think their oWn thoughts
on this sabbath, or holy day.
" We press to repent of the very being of an evil thought in
us." p. 70
But do you press it in the faith ? Do you believe that the
being of evil thoughts ean be removed in this life ? If not, what
signifies your pressing to repent thereof?
«' Your denouncing against men's allowing themselves in sin
and wickedness ; your saying, it is the, duty of all to be perfect ;
to press afler it ; to watch against all, even the least sins."
p. 70. What avails all this, when ^ou press and preaeh thus in
your unbelief? You unsay what you here pretend, when you
tell people it is " God's good pleasure that the being of sin and
corruption should remain in his saints to keep thera humble."
What encouragement do you here give people to press after
perfection, and to watch against all sin, when yoU tell them a
sinless perfection is not attainable? But he brings an instance
for their encouragement against us, as he thinks, viz.
" If two companies of children were to run a race, and one
should say to this company, there are strong men at the end of
the race ; if you run as strong and as fast as they can run, you
are to enjoy a rich inheritance ; but if not, you are tO die.
Another should say to that company, though you are not able
to run as fast as men, and as strongly ; yet if you do your best
endeavour, and hold out, you are to enjoy the rich inheritance.
I ask, whieh of these two did speak to the encouragement of
tbeir companies?" p. 70.
By the way observe, be very egregiously misstates the ease
and doetrine of those called Quakers ; for they do not propose
heaven and salvation upon these terms, viz. for children to run
as fast as men ; but that children may become men, and in the
mean time act according to their abilities, beyond which Go^
doth not impose upon them, nor require of them; but that the

499
race that is set before us be run with patience, which ought tu
have her perfect work, that we may be perfect and entire,
wanting nothing.
It is certain that they who have begun in the spirit, and
spiritual journey, who are diligent, using their best endeavours,
and hold out, shall enjoy an everlasting inheritance. And this
is not to »• cut off their endeavours by despair." as falsely is
supposed against the Quakers, upon the said misstating of their
case. But your preaching tends to despair, when you press
people after purity and perfection, and then tell them it is not
attainable in this life. Ue further adds against us : " There
must be no sin at all in you, and then you shall obtain salva
tion.  1 must be quite free from all sin here, or burn in hell
to all eternity." p. 70, 71.
Let it be understood that we do not fall thus abruptly on peo
ple, to surprise them by thus threatening thera with hell, as if
we would fright thera into perfection, or drive them into des
pair. He hath not herein proposed our method in order to
freedom from sin and salvation. For we preach the grace, the
light, and power of God, to be believed and patiently waited
in ; and that patience bave her perfect work in order to per
fection and freedom, which is not all wrought on a sudden, or
presently upon conviction ; for it will require both faith, pa
tience, diligence, and travail, to obtain it. And we know that
to obtain salvation is to obtain deliverance from sin, and this is
by Jesus Christ, who saveth his people from their sins.
It is not our method, first to say, there raust be no sin at all
in you, and then you shall attain salvation : nor barely to say
to people, you must be quite free frora all sin here, or burn in
hell hereafter. For this, though it hath a truth in it, is not a
proposing the ground and foundation whereby to obtain free
dom, but an abrupt threatening, tending to make men look
more at the difficulty of the condition, than at the ]iower of
Christ to aid them for that end. And thus have the Papists
misrepresented our method in their Indefatigable Seeker, as if
we presently imposed such a difficulty as the setting men strict
ly to keep the law, obey punctually in every tittle, or else be
damned. But this is to make way for their purgatory, and
may be taken as if we set people on work in their own wills
and power, to a most strict and severe life without the power
of God, when without that we can do nothing acceptably, and
yet all things by that power, or through him that strength
enetb us. ,
But whereas this man takes it for granted, that to be free
frora all sin here, or to keep the coramands of God, is not
attainable; let it be minded, that since he hath confessed,
« no unclean thing shall enter into heaven ;'' and that Christ

500
proposed the keeping the commandments, (as namely, thou
shalt love the Lord thy God, with all thy heart, &c. and thy
neighbour as thyself,) as the way to inherit ettrnal life ; he
renders it impossible either to enter into heaven, or inherit
eternal life; Christ says : " If thou wilt enter into heaven,
ke>p the commandments." But a Presbyter answers, no; it
is Mot possible tb keep the commands. The consequence then
is, it is not possible to enter into heaven. Or, it may be as
well piHiposed. if thou wilt enter into heaven, make thyself
wings and fly thither, or go and stop the sun in his course, or
take the world on thy back. But God's and Chrisfs com
mands imply no such impossibilities.
We should not sp' ak an idle word : we should not have one
vain thought in us, not one wandering thought in prayer,
(Eccl. V. 3.) We should Hot have one inordinate desire, nor
evil imagination against our neighbour." p. 71.
He asked, if a state of freedom from all these sins were
attainable in this life? and says that 1 had the face to tell him
it is? but that the consciences of all enlightened persons,
observers of their own hearts, will bring in testiraony against
me. This Still shows his presumption and unbelief, vihile he
granis it our duty to forsake all these evils, as idle words, vain
thoughts, wandering thoughts in prayer, inordinate desires,
evil iinagiiiatioiis, &c. Where then is the christian sabbath in
which man is hot to speak his own words, nor think his own
thoughts ? And aie not the weapons lif the spiritual warfare
mighty through God, to the pulling down of Strong holds, and
the bringing every thought into subjection to the obedience of
Christ And the thoughts of the just. are right thoughts. If
the pulling down of satan's strong holds be attainable by the
spiritual weapons, much more the subjecting of wandering
thoughts, they being watched against inthe liglit that discovers
them. But while he does not believe that a freedom from wan
dering thoughts in prayer is attainable, and yet confesses that
tht Holy (ihost " calls a wandering prayer a dream," we are
to understand that when you Presbyters bring forth your wan
dering prayers, with your wandering thoughts ih them, you are
but dreaming, and so mere dreamers. You do not pray with
the spirit ; for that does not bring forth any such wandering
prayers and dreams.
And be it further minded, that his granting that enlightened
observers of their own hearty do see wandering thoughts and
imaginations, is a concession to the inshining light, as the rule
to discover wandering thoughts, whieh is more than the scrip
tures do. Therefbre he and every one should attend and watch
in the light against imaginations and wandering thoughts, and
not to suffer them in prayer.

501
From Job ix. 21, he concludes that " Job abhorreth to enter
tain such a thought as being perfect." p. 73. Herein he hath
wronged Job, for he counted it not consistent with sell-abase
ment and humility for him to say, " I am perfect," especially
upon a self-justification, as his words before plainly intimate r
" li I justify myself, mine own mouth shall condemn me," &c.
Job ix. 20. " Though I were perfect, yet would 1 not know ray
soul," (ver. 21.) which proveth not, that Job abhorreth to enter
tain such a thought as that of perfection ; but rather, that it was
not so proper for hira to speak it in his own justification. For
surely he did entertain such a thought as that of perfection,
when he said : " When he hath tried rae I shall come forth as
gold." Job xxiii. 10, H.
The man's gross confusion about Job's perfection, is hinted
in our paper, entitled The Presbyter's Antidote choaking him
self. That saying, " If our hearts condemn us, God is greater,"
doth not prove these holy men who knew God, saw something
in them which ought not to be, for which their hearts conderaned
thera so long as they lived. For it is as well said, " If our
hearts condemn us not, then have we confidence towards God."
S. S. " Thoughts prevailed against, and cast out, return
again; and their being in us, is sin. Acts viii. 20. 'Thou
thoughtst that the gift of God might be purchased with money.' "
p. 72.
Answer. A very pertinent proof fpr the covetous Presbyters,
the quondam hireling parish priests; but no meet instance to
prove that evil thoughts remain in all the holy raen of God ; nor
an equal comparison, to mention the corrupt and erroneous
thoughts of Simon the sorcerer, as a proof that thoughts " pre
vailed against and cast out," raust return, and have their being
in the Lord's people all their days. But while he grants that
evil thoughts are prevailed against and cast out, why doth he
conclude they raay not be kept out i Or that the keeping them
out is not attainable in this life, unless he will charge a want of
diligence upon all the faithful, or accuse them with neglecting
their watch ? For I affirra, that to keep out evil thoughts is at
tainable through diligence and watchfulness in the same light
and power that discovers them, prevails against thera, and casts
them out.
To prove that a state wholly "free from all evil principles,"
is not attainable in this life, he cites John xv. 2 : " Every
branch in me that beareth fruit, he purgeth it." From whence
he argues, " If the father purgeth him, he hath evil principles
to be purged out." p. 73.
Reply. What I said to this iloth not yet appear to be answera
ble by him, which was, beeause it is the Father's purging out
sin or evil principles, they must needs be perfectly purged out
by degrees, though it is true, a man is not perfectly purged

502
while he is a purging, I did not conclude, as he saith, that
freedom troui all sin is instantly, but in God's due time, who is
the purg'-r, and who perfects his own work. In the same scrip
ture beioi-e cited, Christ saith : " JVow ave you clean through
the word which I have spoken unto you ; abide in rae, and I
in you." John xv. 3, 4. " Without me, (or severed from me,)
ye can do nothing." Ver. 6. " If ye abide in me, and my words
abide in you, ye shall ask what you will, and it shall be done
unto you." Ver. 7 and 16.
Here is enough to confute S. S.'s conclusion, that evil prin
ciples cannot be wholly purged out in this life ; for in Christ
there is both power and sufficiency. And if his followers ask
in his name to be thoroughly purged, it shall be done ; or if
they sincerely pray, that the will of God may be done in earth,
as it is in heaven, it shall be answered.
Now I would ask S. S. if it be not a duty of true believers,
when they see any thing that is to be removed or purged out,
to pray to the Father, in Chrisfs name, to remove it, and to
be thoroughly purged, and their hearts made clean in this life ?
And shall they not then be answered herein ? Did not Christ
say, " whatsoever you ask in my narae, believe that you shall
have it, and you shall receive it," or " it shall be given you ?"
And he that " abideth in Christ sinneth not." And is not the
branch of the nature of the vine ? He answers, " we are par
takers of the divine nature." And bow do we partake thereof,
but by escaping the corruptions of the world ?
But as without Christ we can do nothing, so it is not our
phrase to say, I bave made my heart clean ; for it is he that
worketh all our works in us.
He concludes, that " no man hath perfect knowledge, (viz.
either of the will of God, or of his own errors,) and that this
ignorance remaineth during life, (from Psal. xix. 12. — l Cor.
xiii. 9, 11,) and therefore tbat there cannot be perfect prac
tice." p. 74. But we have reason to conclude, he is very im
perfeet and mistaken herein ; for, 1. The will of God with
respect to our duty to him is to be known. It is revealed by
his spirit, that it raay be obeyed. And he that will do the will
shall know the doctrine. 2. Both secret errors and faults are
discernible, and to be known by the light, which " raakes raani
fest whatsoever things are reproved." And therefore secret
faults are not always to reraain in this life, if David and others,
when sensible thereof, prayed not in vain, when they prayed to
be cleansed from secret faults. And that secret sins and errors
are to be discovered and known, is evident, and that the Lord
at his appearance or coming, " will bring to light the hidden
things of darkness, and will make manifest the counsels of tbe
hearts." And it is he that reproves the wicked, and sets man's

50^
sins in order before him. " He that telleth unto man what hie
thought is, the Lord God of hosts is his name." Therefore, as
he doth perfectly show raan his sin, and by degrees manifest
his duty, and afford light and power sufficient to forsake sin,
and obey fully ; both are attainable in this life, though gradu
ally. Still, his concluding that the perfect man, if on earth,
he sinneth, frora 1 Kings viii. 46. There is no man that sin
neth not ; and Ecclesiast. vii. 20. There is not a just raan
upon the earth that doeth good and sinneth not ; I ask him then,
if there be no higher attainment in this life, than for the best
of men to sin in doing good, as some of his brethren interpret
those last words ? But if he will please to read D. Gell's Essay
to the amendraent of the last translation of the Bible,* he will
find, that he doth not render the words in the indicative mood,
[that sinneth not,] but in the potential, [that may not sin,] as
there is no man that may not sin, or but that he may sin ; there
is no man just in the earth that doeth good, and may not sin;
which rauch differs from positively concluding, that every just
man sinneth in doing good : and he furiher intimates it to be
but in a legal state of justness, wherein a legal just man may
sin, and not in an evangelical or gospel state in Christ.
Neither do the words as rendered in 1 Kings viii. 46, There
is no man that sinneth not, agree with the words befiire, if they
sin against thee ; but rather, there is no man, but that he may
sin, and then it is possible for them not to sin ; and for a good
man that is one in Christ, beyond the state of the law, to act,
and speak, and walk in Christ the true light, and not to sin in
doing good ; but as of sincerity, but as of God, in the sight of
God, so speak we in Christ : such are not sinning in their
preaching and praying, nor do they bring forth wandering
prayers or dreams, as you do, who are pleading and disputing
for sin term of life, because it is said, the imagination of man's
lieart is evil from his youth, S. S. saith, this is not spoken of
the old, wicked world, but of Noah and his family." p. 74. If,
according to the tenor of his discourse he intends this as the
state of Noah and his family, and that aU their life time, I must
tell him, that it is contrary to the testimony given of Noah, viz.
that he was " a just man, and perfect in his generations ; and
Noah walked with God," which was not with an evil heart or
evil imaginations ; for that is not a state of walking with God.
His saying, that " this is not spoken of the old world, but of
Noah," is a mistake : for " God saw that the wickedness of
man was great in the earth, and that every iraagination of the
thoughts of his heart was only evil continually." This is as
well mentioned in Genesis vi.'5, as chap. viii. 21, and relates
* vide Cell's Sermon on Eccl. vii. 19, 20, in his essay.

504
to man as in the unregenerate state, estranged from God, and
not to hira as walking with Gud. I raust needs conclude this
man a pleader for sin, (with many others of his brethren,)
whilst he thus confounds states and attainments ; and his doc
trine to be antichristian and impious, wnile he accounts it
" God's good pleasure, that sin and corruptions in part raust
remain in the saints, to keep them hurable ;" and that " Job
abhorreth to entertain such a thought as that of perfection ;'?
and that " to be wholly free and purged from evil principles, is
net attainable in this life." Let the impartial reader judge
whether there be not in these doctrines a pleading for sin.
And while be and bis brethren contend against the Quakers for
evil principles, tbey contend to no purpose, vvhile they reckon
that neither theraselves, nor any else, can be purged from
evil principles in this life. But they should not thus dispute
and contend for sin and imperfection for term of life, seeing
they say, " It is the duty of all to be perfect, and to press after
it ; to watch against all, even the least sin»," (p. 70,) and tell
men, " it is needful to forsake lying, injustice, uncleanness, &c.
which the light calls them off from." p. 69.
I say, their pleading for sin term of life, is inconsistent with
this, and God will require it at their hands, for their strength
ening, by these sin-pleasing doctrines, the bands of evil doers,
that they raay not forsake their sins. They cannot be alto
gether ignorant how apt transgressors are to lay hold on every
doctrine that is of such a tendency, as suits their evil minds,
as rauch of Stephen Scandret's work does.
Therefore, as it is high tirae for the wicked to repent of their
wickedness, so it is tirae for you pretended rainisters, who
are contendin:^ for sin and imperfection, to repent thereof, and
of your sinful doctrines, whereby you have strengthened many
thousands in iniquity, raade their bands more strong, and expo
sed them to ruin and destruction.

THE ANSWER TO
THOMAS HICKS, AND HIS BRETlStEN.
concehniito thb
ins ABSURDITY, CONFUSION, AND CARNAL CONCEITS ABOUT
IT DISCOVERED.
The resurrection owned by us, and scripturally asserted ; with the
future and distinct existences of men and angels,
AND THE ETERNAL ADVANTAGE OF THB RIGHTEOUS
AFTER DISSOLUTION.
% -I
" Jesus said, I am the resurrection and the life," &c. John xi. 25.
" God giveth a body at his pleasure." 1 Cor. xv. 38,
" There is a natural body, and there is a spiritual body " Ver. 42.
" But put away foolish and unlearned questions." 2 Tim. ii. 23.
SERIOUS READER, — Our opposer appeariiig utterly void of any spiritual
sense or divine understanding in this great and sublime mystery of the resur
rection, his work is the less to be regarded. And we having very little of so
much as seeming argumentation from him, I need say the less to his work, only
take notice of a few of his absurdities and abuses. What further is opened in
the foUowing discourse, is chiefly fov the sake of others more honest and free
from prejudice, and in order to incline them from gross conceptions, to a spiri
tual apprehension of this mystery, and that they may be mindful of their present
concernment, of acceptance with Uod in bis own life and righteousness, and not
be diverted from obtaining the end and future felicity of the righteous, by un
certain, vain, and gross thoughts and notions of carnal minds, whicli are but
depending upon their own imaginations ofa future state, and not upon a divine
principle or spiritual understanding thereof.
God is my record, that it is a spiritual eye and divine understanding, that I
desire may be opened in these weighty matters treated on ; for which end, in
the sight of God, I am open and free in my spirit in what I write on this occa"
sion, which I desire to improve only for the glory of God and good of souls.

First. T. H. accuses us from what one Turner should say ;
but answers not what he said, or his arguraent.
Secondly. He accuses us, in general words, with " manifest
denial of the resurrection ofthe body." For which his instance
is, our saying that " flesh and blood shall not inherit the king
dora of God."
Hence observe, that it is no marvel that he reviles and slan
ders us, and thinks we have some reserved meaning, like the
" Jesuitical Equivocation," (Dialogue, p. 56,) when he hath ac
cused us for making use ofthe apostle's pla,in vvords, which he
hath not answered. Would it be well taken if he should posi-
3S

506
tively say that the apostle denied the resurrection, when he
said, " flesh and blood cannot inherit the kingdoiri of God."
1. Cor. XV. SO. It is one thing to deny men's carnal and gross
thoughts about the seed, resurrection, and body : and it is ano
ther thing wholly to deny the resurrection of the body, in those
general expressions.
Thirdly. He pretends to desire information what the body is
which we believe shall rise again, when before he hath posi
tively accused us with manifest denial of the resurrection of the
body, that is, of any body, if he meant as his words import.
And here again he is obtruding upon us that fool's question
which the apostle reproved, when in answer thereto he said:
" Thou fool, that which thou sowest is not quickened except it
die : And thou sowest not that body whieh shall be ; but God
gives it a body as it pleaseth him." 1 Cor. xv. 35, 36, 37, 38.
For which again he queries, whether we do not " tacitly
deny the resurrection of the body ?" For all this man's pre-
, tence of scripture being his rule, he is not content with the
scripture language, nor yet willing to resign up himself to the
pleasure of God, in giving to every seed its own body, as it
pleaseth him.
But such busy intruders will be inquisitive concerning the
manner of God's executing his pleasure in this thing : whereas
men's present concern should be rather to wait to know, and
submit to the good pleasure of God in this life, and to find a
part in Christ Jesus, who is the resurrection and the life, that
they might be assured ofthe good effect and fruits of God's good
pleasure hereafter. For it is a design of satan to busy and
puzzle men's thoughts about their existences in heaven, while
he keeps thera in sin and darkness, in the way to hell. If they
would faithfully serve God, in the way of his grace, here on
earth, they would freely trust him with the manner how he will
glorify thera hereafter.
And ray saying, " we ought not to be curious in these mat
ters, to inquire into God's secret pleasure in things beyond our
capacity ; neither do I desire to make myself wiser than I am;
nor to appear wise above, or besides what is written," viz. in
this ease. Doth this argue that the divine light within is not
the rule above the scriptures, as is implied in his 57th page,
when I confess it to be that, which gives the true understand
ing of them ? — and to be wise according to what is written, and
not to pretend the scriptures for proof of what they prove not.
As for instance, when I am called to answer an unscriptural
question, by such as profess scripture to be their rule, I think
it most raeet to answer them in the scripture language, which
while they are not satisfied with, they inquire but to cavil, and
for advantage, as my opposer and some others of his abettors

507
did. And, for a more particular instance, when they query
about the- resurrection ofthe body, desiring 1 would inform
them what body that is that shall rise again I this being the
same with that which the apostle reproves for, l Cor. xv. 35, it
deserves the same reproof for answer ver : 36, 37.
Again : though I really confess the universal resurrection of
the body of mankind, or of the whole Adam: which impljeth,
1. A general fall and death, and that thev shall corae forth,
Sorae to the resurrection of life, and others "to the resurijection
of damnation ; yet-for the very phrase, namely, " the resurrec
tion of the body of flesh,"&c., I find it not in scripture ; but the
resurrection of the dead, the raising and arising ofthe dead, &c.
2. On my answer in the apostle's very words. (1 Cor. xv. 35,)
the feigned christian saith, " This answer Whitehead said, is
suf&cient for such busy intruding fools." (p. 67.) By which he
hath contradicted what he before saith Whitehead answered,
in p. 54. But then he adds, " the apostle calls fools, not they
that believed, but they that deny the resurrection of the body ;
persons of the same persuasion with the Quakers in this point."
p. 57. jj.
That the Corinthians did positively deny the resurrection,
he hath not proved. But that some questioned, like him, " how,
and with what body are the dead raised ?" &c. whose folly the
apostle reproved. ' And this is not our persuasion thus to ques
tion, much less to deny the resurrection in the true sense and
real mystery of it. For, " with what body are the dead raised ?"
is not a question necessary to salvation, nor essential to the be
ing ofa christian, who knows a part in Christ, who is the res
urrection and the life.
Now come we to examine T. H.'s meaning upon the text,
1 Cor. XV. 37, 38, wherein he proceeds thus, concerning "this
mortal," viz. " That the body given it, is the same for sub
stance, the same that was sown, &c. only called a body given
to it, because it is so changed from its accidents of corruption
and mortality." Thus far T. H.
What reasonable man can make sense of this piece of oratory,
to say that the body given to it, is the same for substance. As
if he had said, this same mortal body is the same it whieh is
given it; or, it is the same it that is sown, that is given itself;
ov, the sarne body for substance is given to the mortal body.
AVhat rare rhetorick is this ?
And so his brother Kiffin saith, " that the seed that is sown,
is the same body of flesh, &c. which shall arise, though other
wise qualified." If so, what is that body that God giveth to it,
as it pleaseth him ? For if it b'e looked upon in the nature of a
seed, it must be supposed that it is another body, that is given
to it, as is to every seed sown, according to its kind. For it is

508
plain nonsense, to say that that which is sown, is the same body
that is given to it.
Besides, that which is not quickened except it die, (which
may be spoken of every kind of seed, that hath life in it first,)
does not die before it Is sown, but after it is sown ; as Christ
saith, " except a grain of wheat fall into the ground and die, it
abideth alone; but if it die, it bringeth forth much fruit." Now
the fruit, or ear, brought forth, is the proper body given to it,
which^s not the very same which was sown in the earth. But,
I pray, how does this dying after being sown, hold with these
men's opinion ofthe carnal body in the grave being the seed ?
For tbat being dead before, doth not die afler if is buried ; nei
ther do these men intend to be buried alive.
And seeing every seed hath its own proper body, what body
can be proper to the terrestrial bodies ? which if every one of
them must be looked upon as the seed, to have each a proper
body given, what a plurality of bodies must there be besides
what are ? And will it not araount to this, that every raan shall
not only have these very terrestrial bodies, but each a body be
sides ; and so every man two bodies, and those of the same sub
stance that these are now, to wit, terrestrial or carnal ?
He cites Phil. iii. 21, thus : " he shall change our vile bo
dies." Herein he miscites and perverts the phrase ; for it is
not bodies, in the plural, but body, in the singular. And it is
to be read thus from the Greek : " he shall change the body of
our lowness, that it may be fashioned or transfigured like unto
his glorious body."
But doth not this evidently make against him, since Christ's
glorious body is not a carnal, terrestrial, or earthly body, but
a spiritual, transcendent, glorious body ? And the changing of
our low body, to be in fashion like his, implieth not the same ter
restrial or carnal bodies, or to be of this fashion and substance, as
now they are. For celestial, spiritual, and glorious ^udies, are
much diflerent from terrestrial, carnal, and mean corruptible
bodies. Again, T. H. adds from Phil. iii. 21 : " This cannot be meant
of a new created body ; because such a body cannot be said to
be either vile or changed. If then this it be not the body which
died, but another, how can that be called a resurrection ; for
that supposeth the same r If another, then it is more properly a
creation ofa new body, than the resurrection ofthe body." p. 68.
Reply. Mark here, 1. He is for a resurrecti9n nf the very
same terrestrial bodies of all men, but no new crcatiim ; for
that opposes his thoughts of the resurrection. 2. What a
strange inconsistency is it, that the selfsame earthly or carnal
bodies of all, should arise again, after they are turned to dust,
without any new creation, and yet rise complete, the same they

509
were for substance? What sense or congruity can be made of
this? Many thousands being dissolved, and turned to as real
dust of the earth, as that of which man was al first formed, how
should living and complete bodies be raised out of that dust,
without creating anew .' But if it cannot be a new created body,
it is not the same natural, carnal, or terrestrial body for sub
stance, after it is dissolved.
It is nut this very same corruptible flesh, blood, "and bon^?,
that is given to every seed as it pleaseth God, or that shall
inherit God's kingdom.
Howbeit, as to be quickened, implieth a death; and resurrec
tion, a previous fall; and to be changed, that there vvas either a
vile, corruptible, suffering, or low estate before. So all that
come to know Christ in them, and the body dead because of sin,
know the spirit to be life because of righteouness. " And if the
spirit of him that raised up Jesus from the dead dwell in you,
he that raised up Jesus from the dead shall also quicken your
mortal bodies by his spirit that dwelleth in you." Rom. viii. 10,
11, 12, 13. And this plainly is a quickening to righteousness,
by the spirit dwelling within, which is far from being a proof
of T. H.'s opinion, though cited by him.
And as in the first Adara is both the fall and death come over
all men, so in the second Adam, who is the resurrection and the
life, all are made alive, and that unto righteousness, who first
corae to see the body dead because' of sin, and the deeds ofthe
body mortified, (Rom. viii. 13,) or who corae to " know Christ,
and the power of bis resurrection, and the fellowship of his suf
ferings, being made conformable unto his death," these " attain
unto the resurrection of the dead." Phil. iii. 10, 11. Such do
not strive for a notion thereof, but to attain to it.
As to the manner of existence, or of the beings of raen in the
world to come, there is no necessity for any to be taking thought
or busying their minds about it; it being in the pleasure and
wisdom of God, to reserve all to their due and deserved ends iu
an immortal capacity.
Our present concernraent is, so to know and esteera of Christ
as that we may be found in him, not only mortified to the cor
ruptions of this world, through the fellowship of his suffering
and conformity to his death ; but also interested in that blessed
resurrection, which is only attained to in Christ, who is the
resurrection and the life ; that he may be magnified in our body,
whether by life or death.
To what he saith in his 59th page about the body that was
dead ; about that it which is raised ; and about the soul and the
seed of God, the matter is answered elsewhere ; yet,
1. All that know the hotly dead beeause of sin, having mor
tified the deeds of the flesh and being conformable to the death

510
of Christ, as dead with him, shall also be quickened and raised
up by his spirit that dwells in them, which is Hfe, because of
righteousness. And such only can speak experimentally of the
seed uf God, and the soul.
2. That there is a seed of God, and a seed of the serpent in
mankind, according to G. Fox, junior's relati(m, he further tells
you, that they tbat discern the body of each seed, are not the
fools who are questioning, how the dead should be raised and
with what body ; for they know that all mankind will be found
in one of these two seeds. By wbicli it is plain, he doth not
exclude men from a future being ur immortality, nor confound
them with the very being of God. Though it is by his invisi
ble power that all are upheld in their respective existences,
in immortality, whether they be found in the nature and image
of the good seed, or of the evil.
T. H. " And since he calls them fools, that is, the apostles
and all true christians that say, this body of flesh and bones
shall arise." p. 59.
Reply. He should have produced his plain scripture for the
apostles so saying. Where are these words to be found in all
the scriptures of the new testaraent, that this body of flesh and
bones shall arise again ? Doth not the apostle say the contrary,
" thou sowest not that body that shall be t" and "flesh and blood
cannot inherit the kingdom of God ?"
But must we then suppose, as some professors do, that these
bodies of flesh and bones, shall inherit the kingdom of God,
without any blood in them ? Or, that after they are returned
to dust, they shall arise again the self same as they are, with
out any new creation ? I confess, this is such kind of new philo
sophy as I have not read of before.
The man has run himself into such strange confusion, and
wholly misses the sense of the resurrection and the life, and
overlooks the true seed and root of the matter, while in his
vain mind he is imagining, and, like the devil, disputing about
the body, which in comparison of the immortal existence of
man, is but an outside case, an earthly shell or husk that dis-
solveth. Again he saith : " If this seed of the serpent be only sin, and
the seed of Christ only grace, it is only sin and grace which
shall arise again." p. 60.
Oh, the gross darkness and ignorance of this man ! He
knows not the seed of the serpent, frora whence sin springs ;
nor the seed of God, from whence grace and life- flows. But
falsely supposes that our principle extinguishes the future dis
tinct beings of men, though it bath been plainly told himi that
all raankind will be found in one of these two seeds. '
As we also testify, from that sense of life and immortality-

511
that is brought to light in us through the gospel, that the soul,
whole spiritual raan and spiritual body, shall exist in immor
tality ; yea, though our outward raan perish, yet the inward
man is renewed day by day, and in order to possess an eternal
weight of glory. 2 Cor. 4. This inward man is neither extin
guished by the perishing of tbe outward man, nor thereby de
prived of that advantage, which is an eternal weight of glory.
And that God giveth it a body as it pleaseth hira, and to
every seed his own body, or his proper body.
The raan would know what this it is, showing his dubious
ness of his own assertion before, viz. " That it is a raortal body
of flesh and bones, (whether it shall be raised and go to hea
ven with any blood in it, he tells us not,) and that the body
given it is the same for substance." That is as good sense
as to say, the body of flesh and bones shall, when it is raised,
have tbe same body of flesh and bones given to il ; whereas it
is " to every seed his proper body," which is comprehensive
both of the seed of the righteous, and the seed of the wicked ;
of the seed of God, and the seed of the serpent : and so cora
prehends and takes in the whole body of raankind under those
two relations and natures ; not to dissolve or extinguish their
rational, intelligible beings, with the perishing and dissolvable
earthly outside or case, but that all shall be reserved for their
due and proper ends, according to tbe seed, nature, and image,
which their soul carries with it when it parts with the earthly
clothing. And whereas it is said, that " it is sown a natural body, it is
raised a spiritual body ;" the great stress is laid on the parti
cle it, which may as well be applied to wheat or other grain ;
it is sown, and it is raised, when the body, or outside of that
very corn that is sown is dead, though the innate virtue or life,
doth not in itself die, nor fruitlessly expire. "Thou sowest not
that body that shall be," &c. Yet in these two relations, it, is
used as relative both to that which is sown, and to that body
that shall be, while in the very next words to those before cited,
it is said, " there is a natural body, and there is a spiritual
body ;" (1 Cor. xv. 44,) and these can no more be the self-sapie,
than celestial and terrestial bodies can ; or, than the first Adam
and the last Adam, or the earthly and the heavenly, which the
apostle plainly distinguishes between, as he does between the
natural and the spiritual.
But whereas T. H. and his brethren so mueh argue from the
word it, as " it is sown a natural body, it is raised a spiritual,"
they take this it for idem corpus, the self-same body in both.
Their raistake is evident. They have not this either from the
Greek or Latin. See Swe/fE?** '¦aft* i^vxin'o', lYu'^iTai <r»^»
¦o-vevftttltKit, seminatur corpus animale, surgit corpus spirituale.

512
i. e. a natural (or animal) body is sown, a spiritual body riseth.
It is not idem surgit: nor would this agree with the next
words : " There is a natural body, and there is a spiritual
body." This admits of no such transubstantiation, as that the self
same natural body should become spiritual, or be the subject of
sueh an accident.
And it is sown s»;k,« ¦\^b;i;(x«v, an aniraal body ; or, as having
life, a living body, which therefore cannot be the body as dead,
and laid in the grave; for in that condition it is not corpus
aniraale ; for that relates to the earthly Adam, or body of man
kind, as having a natural life. And raust not even the aniraal
or natural man die before the spiritual man be risen, or imraor
tality in Christ be put on ? And is nnt the natural or animal
man opposed to the renewed man? 1 Cor. ii. 14.
And the seed which is sown in weakness must needs have
some degree of life in it, when sown, whether natural or spiri
tual, and the weakness and corruption doth relate to the sub
ject in which it is sown, if the seed itself be incorruptible.
And as the first raan is ofthe earth, earthly, the second man
is the Lord from heaven. And " as is the earthly, such are
they also that are earthly ; and as is the heavenly, such are
they that are heavenly." ver. 47, 48. If this be owned it
must be granted that they that are heavenly must have bodies
suitable, viz. heavenly or spiritual bodies ; this heavenly being
the second man, the Lord from heaven, ver. 47. And mark,
" as is the heavenly, such are they that are heavenly ;" which
canni^t be the same with earthly, any more than the image of
the heavenly can be the imagCjof the earthly.
And as tu our being asked, what this mortal is that must put
on immortality ? Though mortal in this place implies a dying
condition of man, (as the effect of sin,) as in Adam all die ; yet
it cannot, as having put on immortality, be relative to flesh and
blood, but as admitted in a heavenly and spiritual sense. For
the apostle plainly tells us, but a little before : " now this I say,
brethren, that flesh and blood cannot inherit the kingdom of
(God ; neither doth corruption inherit incorruption. Behold, I
sho^v you a mystery ! We shall not all sleep, but we shall all be
changed." ver. 50, 51. And so by that life and immortality
which is brought to light, we see beyond death and mortality ;
and we, though as in a dying state, j'ct behold immortality,
being quickened by the second Adam, and renewed again into
the iraage of the heavenly : being made alive in Christ, who
redeems man from death, and ransoms the soul from the power
of the grave, who swallows up mortality and death in life and
vietory, and saith : " O death, I will be thy plagues; 0 grave,
1 will be thy destruction." Hos. xiii. 14. — Isa. xxv. 8. By him

513
also death being swallowed up in vietory, the sting of it, which
is sin, is taken away. They who thus have their part in
Christ, who is the resurrection and life, can truly say : " Thanks
be to God, who gives us the victory, through our Lord Jesus
Christ." 1 Cor. xv 57. And to take ofl" further suriiiisings
against us, I tell my opposer, that this resurrection, or change,
extends not only to the raising of man up frora sin to righteous
ness, but also to an eternal glory. And it is not only the rais
ing up of the seed or grace in raan, as he supposes, but tbe
raising up of man from sin. death, hell, and the grave, even in
the seed and life, which is the ransom. And this answers his
cavils in his 60th and 61st pages, only where he fictitiously
makes us speak thus. viz.
Quaker. " We believe the resurrection of the body, though
we know not what that body is which shall rise." And then he
absurdly makes a christian to answer thus, viz.
Christian. " Thou saidst before, the light within was the di
vine essence : either then thy light within thee is not God, op
God knows not all things." &c.
Reply. 1. He feigneth the Quaker, though we will never own
him to be our raouth. For the words were not so spoken by rae,
or us ; but that we ought not to be too curious or inquisitive in
' things beyond our capacities, as to the manner of the existences
hereafter, or how men shall be reserved unto tbeir several ends
and rewards ; for God knows how to do it. But we being sen
sible ofthe different seeds, we cannot be altogether ignorant of
the nature of each body being proper to the seed it belongs to.
Yet if with John, we say, " it doth not yet appear what we shall
be," it is a satisfaction that we know " what manner of love the
Father hath bestowed upon us. that we should be c;alled the sons
of God ;" for such are sons of the resurrection.
2. T. H. abuses the christian by making him speak absurdly
that which implies, that if man have a divine light in him, he
must needs know all that the light kliows, or else either con
clude, that the light is not divine, or that God is not omniscient.
And then it follows from hence, that none have either a divine
light, or God dwelling in them, unless they know as much as
God, (which was a temptation to man at first,) and by this he
hath shut out all, not only the fallen world, but God's people
al8o> from having any divine light or power of God in them.
He scoffs at some of our friends, for saying, " we own the
resurrection ;" that is, " We witness it :" and then adds, " but
what is it you witness? the resurrection df the seed? it is Christ
in you."
Answer, Is this a matter to be taunted or scoffed at? Hath
he truly acted the partof a christian thus to slight the arising of
the righteous seed in any ; or Christ's arising, who doth appear<:
3T

514
reveal himself, and arise in the souls that believe in him, to
raise them also up with him ; yea, and that which the Father
hath given him he will loose nothing of it, but raise it up at the
last day i And if you do not come to know a righteous seed
raised up in you, and truth to spring up out ofthe earth, and to
witnest Christ to be yoiir resurrection and life, you remain
dead in your sins, and short of the glory of this resurrection.
But in witnessing Christ to be the resurrection and the life
unto us, we do not assert that it is only the seed> or Christ in
us, that dotb arise, as is vaiply imagined. But we are revived,
and do arise in and With him, as thuse that have believed in his
name, as he said : " I am the resurrection and the life, he that
believeth in me, though he were dead, yet shall he live ; and he
that liveth and believeth in me, shall never die :" wherein he
doth not take notice of the putting ofi" of the earthly body or cloth
ing, as his dying, or death. And, "as in Adam all die, even
so in Christ shall all be made alive." 1 Cur. xv. 22, 23. But
" every raan in his own order, Christ the first fruits, afterward
they that are Christ's at his coraing." And this is not to ex
empt man from tbe benefit ofthe resurrection; nor to say, that
Christ and the light within "is sown natural, mortal, and cor
ruptible," as T.H. nuist maliciously and falsely accuses us by
way of question, as asserting blasphemy. To which he further
adds, that we intend " the resurrection of something past, and
witness in ourselveis. What is falsehood and deceit, if this be
not?" p. 61. And further saith : "Thus do ye undermine the
the very foundation of faith, hope, ahd holiness uf life, like Hy-
meneas and Philetus, (2 Tira. ii. 17,) who said the resurrection
is past already."
To which 1 answer, 1. What we witness in ourselves of the
resurrection, it is this man's horrible blasphemy to call it falser
hood and deceit, for we witness to Christ as being the resur
rection and the life revealed in us, so far as we have a living
knowledge of him, and experience of being by hira raised up
from sin, and death that came by it, in order to attain to a fu
ture glory.
2. It is a gross slander, that we either intend or say, like Hy-
meneus and Philetus, that the resurrection is pa.st already. For
that it is not yet, (as to man,) completed ; we are not yet raised:
to what we shall be, namely, to that fulness of glory and abso
lute joy and triumph, whieh shall be incessantly possessed af
ter nur labours and sufferings are ended, and our earthly house
dissolved. For the more we are drawn up into absolute spirit
uality, the more capable we are of that full fruition of an eter
nal weight of glory in the heavens. In order to which: we must
be spiritually minded, and walk ifi holiness of life while here in
our earthly house. And we cannot hold that the resurrection.

615
is pWst already, while we, or any of us, are suffering with Christ,
and travailing in order to « attain unto the resurrection of the
dead," that is perfectly to be raised up with Christ, who is the
resurrection and life, (in sorae degree at least,) of all that truly
believe in his name and power. Neither is this to undermine
the foundation of true faith, hope, or holiness of life, while we
confess Christ to be that foundation. But to argue fiir sin and
imperfection term of life, and so to put off being perfect till in
heaven, as this opposer hath done, this is repugnant to the foun
dation of living and purifying faith and hope; and so excludes
holiness of life. Howbeit he thinks to arrive at heaven with
the same carnal carcass, or corruptible case he now hears about
with him ; only he thinks it will be new dressed up and polished
after it is turned to dust. But tbe greatest miracle is, that "it
must not be created a new, nor a new created body ;" and un
less we grant him this, he reckons our religion " a mere cheat,
calculated only to the service ofthe devil atid our own lusts, and
that it denies any eternal advantage; and therefore he oppo
seth the christian to the Quaker." p. 62. And what is the mar
row of this matter for this severe conclusion? 1. He accu.ses
us of a " palpable denial of all future and distinct beings and
existences after death," (p. 62.) which is a palpable and noto
rious untruth. For as we confess to the distinct beings of an
gels in heaven ; so we confess the future distinct beings and ex
istences nf the saints and children ofthe resurrection, that "in
the world to come they shall be as the angels of God ;" yea,
«* They which shall be accounted worthy to obtain that world
and the resurrection, &c. shall be equal unto the angels, and
are the children of God, being the children of the resurrection."
Luke XX. 36. And what bodies have these angels of God? Ter
restrial, or celestial ; carnal, or spiritual 7 Let that be consi
dered. 2. The man's other pretence is, " if the soul be a part of
God, divine, infinite, (as before,) and returns into Gud, being
God it cannot miscarry," he saith. His abuse concerning this
hath been answered before, both in this treatise and in my book
of the Nature of Christianity.
And it was never asserted by us, either of the soul of man, or
ofthe spirit or existence of man, or the creature, which may
vary in its afl'ections to good or evil, according tu the power
tbat acts man. Neither can it be conceived in reason, (but in
envy,) that any of us should look upon the infinite God, to be
divisible into so many parts or particles as there are entities
or existencies of men. Yet that there is an infinite life, prihcu
pie, or seed in the soul of every man, we confest, as that by
which the soul immortally subsists in its being ; and therefore
this may be counted the soul, or life ofthe soul ; for without this

516
the soul of man could not subsist in an immortal capacity. And
this I and divers others can testify, that G. F. did not intend
or ascribe either immutability, infiniteness, or divinity to the
mere formed or created spirit, soul, or being of man, but to the
divine, iraraediate inspiration or breath of life^ flowing from
God himself, who " inspired into hira an active soul, and breath
ed in a living spirit," (Wisd. xv. ±1,) whereby man became
both a living and reasonable soul, indued with rational, intellec
tual, and spiritual parts.
3. I know no other reason he can pretend for his charge
against us and our religion, as a cheat, and as denying an eter
nal advantage, but that we do nut own his gross and carnal
sense of the resurrection ; though it be none of our phrase, to
say in these general words i " that the body perisheth forever."
But hereby he plainly implies man's incapacity of an eternal
. advantage, unless his carnal or terrestrial body that now is, par
take thereof And how shall it partake thereof after it is dis
solved and turned to dust ? He teUs us, " it cannot be a new
created body, but a resurrection ;" — of what ? He would have
it of the self same body for substanee. But if there must be no
new creation, but a resurrection of these carnal bodies, opposed
to creation, it must only be a raising of the dust of these bodies,
and then what a sad garment would this invest the souls of the
righteous with? But if, on second thoughts, he will admit of
any new creation of bddies out of the dust, this cannot imply,
that they shall be the very self-same tbat now they are in mat
ter and forra. But if any of them shall yet say, they shall be
specificaUy the same bodies, that varies from their principle of
being the self-same that now they are. Wbat is now become
of this raan's religion ? And whereon du his expectations of a
future advantage depend, but upon his ignorant and carnal
conceptions, and not upon any living sense of Christ, or any
spiritual or divine understanding of the mystery of the resurrec
tion, whose work is ^voss.body, and not spirit? He reckons our
religion and suffering to be for a carnal interest, while, to be
sure, his empty faith and profession is for the same, being so
much for the promotion of his carnal body in eternal .glory,
which it is not capable of; nor he in the way to it. Such is
the course of sorae carnal cavillers, who while contending about
bodies, and musing how they shall exist in heaven, they are
now neglecting the way thither, busying themselves more about
their carnal bodies, than regarding their poor souls ; or mind
ing the spirit of holiness, thereby to become sons of God, and
ofthe resurrection ; or to be converted from sin and pollution
to holiness ; or turned from satan's power to God, which is the
way to glory.

517
And now, in short, to answer what we and our religion are
eharged with in the conclusion of our adversary's bitter revi
ling Dialogue : 1. We testify that the resurrection is not past.
2. That the soul of man is not God, nor Christ ; but God is die
Saviour of it ; and so we always, since we knew our own souls,
have distinguished between the soul and the Saviour of it.
3. That we confess future and distinct beings after death, as
well of men as of angels ; and that the children of God and of
the resurrection, shall in the world to eome be as the angels,
yea, equal to thera. 4. Though it be said, " thou sowest not
that body that shall be ;" and, " flesh and blood shall not inhe
rit the kingdom of God," (1 Cor. 15,) it doth mit therefore
follow, that our religion denies any eternal advantage that is
to be reaped ; much less that it is a "cheat" or " calculated to
the service of the devil," as most wickedly and maliciously
T. H. hath reviled and blasphemed that religion and testimo*
ny, which we know, is given us of God. For we have not, by
distingui»^hing between the natural and spiritual bodies, denied
the saints their proper existences, spiritual bod>»or bouse eter
nal in the heavens, wheri the earthly tabernacle is dissolved.
And unless the man holds the mortality of the soul, that it dies
with the body, or the extinguishing of the spiritual being of
¦man, I do not see how he can suppose a denying of any eternal
-advantage on our parts, unless he place it all upon the earth
ly body. It is true, that sorae of his brethren do hold, that the
soul dies vv'ith the body, and sleeps in the dust, till both be rais
ed. And this also depriveth all the saints deceased from hav
ing any eternal advantage, in tbe mean time art least. But we
are not of that faith, hope, or religion, that will expire or pe
rish with the carnal body, as our opp<iser's will, whieh in his
fruitless, carnal work and discourse, cimsists more of gross body
than spirit. He is too carnal and gross in his apprehensions
to discern so rauch as a vision of the future beings and state of
saints. But both they that think they shall reap no eternal
advantage without their terrestrial bodies of flesh and blood,
(as T. H. page 75,) and tbey who hold the mortality ofthe soul,
are not of the apostle's mind and spirit, who said : " We know,
that if our earthly house of this tabernacle were dissolved, we
have a building of God, an house not made with hands, eternal
in the heavens," 2 Cor. v. I. " We are confident, I say. and
willing rather to be absent from the body, and to be present
with the Lord,'* ver. 8. " For to me to live is Christ, and to
die is gain ; but if I live in the flesh, this is the fruit of my la
bour : yet what I shall choose I wot not ; for I am in a straight
betwixt two, having a desire to depart and to be with Christ,
which is far better." Phil. i. 21, 22, 23.
Mark here, 1. He expected a far better and more excel-

518
lent house than the earthly house after dissolution. 2. If to
die was gain tu him, and to depart from the flesh, desirable ;
and so out of it, to be with Christ, far better, he did not place
bis felicity upon the flesh or carnal body, as T. H. doth. Neither
did the apostle so endeavour to magnify that fleshly outside
clothing, which is perishing and dissolvable. But his earnest
expectation and hope was on the behalf of Christ, and his future
gain in him, saying : " Christ shall be magnified iu my body,
whether by life or by death." Phil. i. 20. But T. H.'s carnal
contest is for magnifying his earthly, carnal body, and not for
magnifying Christ therein ; for he scornfully slights our wit
nessing Christ, and his being risen, in us. Though it is evi
dent tbe apostle did not place his eternal felicity and advantage
upon tbe earthly house, flesh, or carnal body that perishes and
turns to dust ; fur " if he set his heart upon man, if he gather
unto himself his spirit and his breath, all flesh shall perish to
gether, and raan shall turn again unto dust. Job xxxiv 14, 15.
But T. H. sees no eternal advantage to he reaped by persuns
after death, unless they confess the resurrection of the ^ery
self-same flesh, blood, and bones that dies, corrupts, and turns
to dust. He does not say if he intends any blood in it. Ue
will admit of no new creation of it. And by this, his religion
and hope expire and perish with his corrupt body, and must
only be renewed when the dust of that body shall be raised
without creating it a new body. And if there be no eternal ad
vantage without this kind of resurrection, as described by him,
this either wholly denies the original and spiritual being of man,
and comprehends the whole man only as consisting nf a mortal
and perishing body ; or else admits not of the reasonable soul
really to enjoy herself in any condition out of the outside pe
rishing vesture, or decayed clothing; which for man to be di
vested of, can be no more loss to him, as to his immortal being,
than it is to the wheat to die and bring forth mueh fruit, to
which resurrection is applicable as well as to man, though not to
the sameness of body. And as it cannot un-man a raan to put
off his old clothing, that he may put on new ; no more can it
annihilate our spiritual existences to have the earthly clothing
put oS and dissolved, but be to our far greater advantage and
glory, to be invested with that spiritual transcendent clothing,
and most excellent honse, eternal in the heavens. Which state
they only attain to, who become sons of God and of the resur
rection, and desire Christ may be magnified in their bodies
here. And furthermore, from that belief and discovery I halve
received in the true light, of the resurrection and future re
wards, according to the holy scripture, I desire it may be
minded, that " God comraandetb all men every where," in their
day and time^ " tn repent, because be hath appointed a day in
the which he will judge the world in righteousness, by that

519
man whom he hath ordained." Acts xvii. SO, 31. — Mat. X. 16,
and xi. 22, 24, and xii. 36. So that there will be a day of judg
ment, wrath, and perdition of the ungodly : unto which day
<? the Lord knoweth how to reserve the unjust to be punished."
Job xxi. 30. — 2 Pet. ii. 9, and iii. 7. And this will be a terri
ble day to all that raake lies their refuge, and reject the univer
sal call of God to repentance. And seeing that in the great day
of the Lord, a final dissolution may be expected of all those
things that are perishing and dissolvable, even ofthe heavens
and the earth, and that they shall be changed, " what manner
of persons ought we to be here in all holy conversation," and
godliness? Psal. cii. 26. — Heb. i. 10, 11, 21.
After T. H^ has vented his blasphemous outrage against
our religion, as before in his Catechism, he impudently abuseth
our sufferings, (p. 76,) where he thus questioneth, viz. " Tell me
what is it that duth influence and prevail with you to do and suf
fer as you do ?" And then he makes us thus to answer, viz.
Answer. " What dost thuu. think it should be ?" And then he
thus proceeds :
Question. •' May not the satisfaetion of your wills and lusts,
the promoting your carnal interests, be your chief motive and
inducement ?" And then he makes the answer thus :
Ansv^r. " We deny the flesh and the lusts. This is thy own
dark imagination." He proceeds again :
Question. " May not you live in, and fulfil the lusts of the
flesh whilst you deny it in words, since your opinion denies
any eternal advantage to be reaped by persons after death in
denying the resurrection of this body ? Must you not, then,
have respetet to something to be enjoyed here as your en
couragement ?" p. 75.
Reply. The malice, falsehood^ and absurdity of these forge
ries against the real intent and end of our sufferings, thousands
may testify. against; and all impartial readers that know us,
and have beheld our deep sufferings, may perceive the raan's
envy. Considering the great number ofour friends that have
died in prisons, and the many hundreds -that have been ruined
and spoiled, in their estates and callings, could these be cither con
sistent with lusts or carnal interest ? And the many that have
been banished, and many families undone; besides the raany
that have been knocked down, bruised and beaten in the streets,
and their /iT)eso/?cn hazarded and resigned up for meeting inthe
fear of God; eould these things be endured for a carnal interest?
No, no ; hut merely upon a religious and conscientious account,
wherein we have eyed the glory of God, and our own peace and
future happiness; If we did not own any resurrection, eternal
advantage, or existences hereafter, what sliould we suffer for ?
We were " of all men most miserable." If we were of that
atheistical opinion, instead of choosing our great sufferings^ we

§20
should have chosen this, viz. " Let us eat and drink, for to
morrow we die." 1 Cor. xv. 19, 32. It raay be easily judg
ed whether we are justly reflected upon or not, as being influ
enced either to satisfy our wills, or promote carnal interest,
or to fulfil the lusts of the flesh, or to obtain any teraporal en-
jo^ raent here by our losses and sufferings. These gross, abu
sive slanders, are so apparent, that he that runs may read them,
beiflg also manifestly detected by our apparently often resign
ing up our estates, liberties, and lives — and, in times of deep
suffering, when we could see no public appearance of such as
T. H. and many of his brethren, before the face of persecution.
They could then sculk and creep into corners, and obscure
themselves, and leave all the burden upon us ; there being but
a few Baptists that did suffer in the late trial for their religion
or consciences. Though to give thera their due, a few of Ihem
have suffered iraprisonraent, some whereof have received the
benefit ofour labours among our friends, in a late general dis
charge. But the most cowardly and base-spirited among them,
are now most quarrelsome against us. Andwby? They bave
lost ground by their carnal policy in obscuring themselves in
stormy tiraes, which they are never like to regain, but still to
lose more by fretting and struggling against us ; and therefore
T. H. is offended that our number should now augment ; though
that he cannot hinder, for the hand ofthe Lord is in it. And
many having seen the coldhess of Baptists' zeal, night-dipping,
and their timorous creeping and securing themselves in suffer
ing tiraes, as also the emptiness and dryness uf their religion.
Divers are weary thereof. And when they come among us to
receive the sense of God's power, then divers of the Baptist
teachers fret and are angry, eageriy besetting the parties.
And in that God hath made our sufferings effectual for his name
and truth sake, for the drawing many after it, T. H. endea
vours, in the maliQc of satan, to debase and render our suffer
ings odioUs : saying; " he believes our carnal advantage is one
great thing in our eye." And then he adds :
Question. " Though you may sustain sorae outward losses,
yet whether you have not a way to augment your outward gain
by losing ?" p. 75.
Reply. He now questioneth that which before he saith, he
believeth, as namely : " That carnal advantage is one great
thing in our eye." One great thing implieth something else ;
but wliat else, he leaves no place for, in what he hath concluded
before, to wit : " that we have regard only to something to be
enjoyed here ;" afterwards he falsely reckons « carnal advanta
ges to be one great thing in our eye," and then questions the
matter surmised and before believed by him ; " Whether we
have not a way to augment our outward gain by losing."^
Thus he betrays his own guilt, falsehood, and wickedness, in

521
traducing a people or whole body of us, and reproaching our
conscientious sufferings. Though it is known that carnal inter
est and advantage is a great thing in the eye of divers Baptist
preachers, while they augment their gain, stipends, and plu
ralities, by preaching in several places in times of liberty ;
which liberty their occult creeping in times of trial hath not
procured, but added to our sufferings. Coercion was effectual
and fruitful upim such timorous Dippers or Baptists, and not at
all shown to be fruitless by the valoiir of these opposers and
quarrellers, who now further to increase our sufferin.gs, reproach
thera as irreligious, and only for self-interest ; and us, as nei
ther christians nor conscientious. And such is tbe reward we
have from cowardly, base, and envious spirits, who have
strengthened the hand of persecution, and aggravated our suf
ferings by their own unchristian and ignoble policy, and sub
terfuges for self-security. But T. H. might have very well
allowed us conscience and religion for our many deep suffer
ings, (especially while he and his brethren partake of the
fruits and benefit thereof,) wherein we have resigned up all our
worldly interests, outward concernments, and our lives also,
although he had judged our conscience erroneous. But what
is the tendency of all his embittered, traducing, and reproach
ing our sufferings ; as, one while, wills, lusts, and carnal inter
ests being the chief inducement thereto ; another while, " res
pect only to some temporal enjoyment;" another while, " carnal
advantages one great thing ;" and then he questions, " whether
we have not a way to augment our outward loss?" Thus show
ing bis variation and doubtfulness in his own perverse and most
apparent slander against our sufferings. And finally, after he
hath thus perversely vilified them, (as, carnal interest being
either the chief thing, or only thing, or one great thing ; or
whether we have not such a way to augment, &c.) he saith,
" If not, then raay not a disposition to be singular, and to walk
antipodes to all other men, and to be noted in the world as a
people of peculiar motions and fancies, prevail very much with
you, to do and suffer as you do." p. 76.
Reply. His wicked surmising a carnal advantage to be our
end, is now turned into a suggestion of a disposition to be
singular and noted in the world, whieh, though varying from
the former, is also abominably false and wicked ; and our con
sciences bear us witness in the sight of God, that T. H. hath
shamefully slandered the real intent and end of our sufferings
in these matters. And what do all his atterapts herein tend to,
but to calumniate, defame, and oddify us and our sufferings to
the world, and to make us so obnoxious to the povvers, and both
wilfully and irreligiously repugnant to the government, as that
they may fall more vigorously upon us to ruin and destroy us,—

522
if indeed, they will believe this reviling, inveterate Baptist,
who is so very dirty that he had need to be more dipped than
ever he was — who hath shown his implacable enmity and per
secuting spirit, from which he hath foamed out his own shame,
(like a malicious incendiary,) which will the more extend to
the discredit and disreputation of himself and his brethren that
own him, and not tothe making void tbe christian reputation,
which we, the people called Quakers, have on the behalf of
God and his living truth. However T. H. hath published us as
no christians, and most shamefully treated us like an insinua
ting temporizer, falsely and deceitfully accusing us of " enmity
against tbe ministry and institutions of Jesus Christ,'' (p. 76,)
but neither tells us, who he intends are that ministry, nor what
he means by those in.stitutions — whether he intends not Baptist
jpresicbers, and their night dipping, &c. Though for his cover
he vvould make the world believe, as if \ye were really acted
and influenced hy " some Romish emissaries to insinuate raany
of their heresies, to distract, deform, and defame tbe Protes
tant profession," (p. 76,) which is still slanderous and fallaci
ous, tending to make us suffer by such deceitful and popular
insinuations. As if to vindicate ourselves and our iiinoient
and just cause from the perverse calumnies of a few peevish
Dippers and Anabaptists, were such an heretical crime, as to
distract and deform the Protestant professions ; and as if these
distracted Anabaptists were the Protestants' princijial repre
sentatives. And having abused us after this his deceitful and
malicious way, and with his calumniating language against us,
our religion and sufferings, the summary conclusion of his me
thod runs thus, viz.
" Cheats," and " impostors," " great impostors." (p. 27, 28,
62,) ** knave, knave," " a false and deceitful man, and that wil
fully" — " a man false and deceitful, really false and dishonest.'*
p. 39, 62, 63, 91. Before, his words were against G. W.
« deceitful fellow," "audacious fellow," "irapudent fellow:''
« You are a Hnave, you are a knave," And to C. Harris,
" you are a cocks-comb ;" " I will prove you a cocks-comb.'*
Such tinker's rhetorick as this, he is very ready at, when his
morose, cholerick humour is up. Also " blasphemers," or
" blasphemy" and " heresy," he is very ready to charge men
with, when his corrupt opinions are opposed. And finally, that
our religion should be " a mere cheat, calculated only to the
service of the devil." p. 62. This is the highest charge pro
ceeding from the height of his rancour antl malice ; as also
his notoriously defaming uur sufferings, to be for the " satisfac^
tion of wills, lusts, promoting carnal interests, carnal advanta
ges, outward gains," &c. as before. Concerning these matters
as considered of together, I appeal to you. his brethren,
W. Kiffin and the rest. Let honesty and conscience speak,

528
whether they do not savour of a persecuting spirit ; and, whe
ther they are not of an evil tendency, as before signified, to
stir u'p persecution against us. And knowing that he hath
most abominably and falsely traduced our sufferings, and so
reproached our whole body as a people, and that in this pub
lic manner in his pamphlet, we do expect that justice and
right from you his brethren, as that you should give out a pub
lic testimony against his injury done us and our sufferings in
this case, and allows us our consciences and religion therein,
how errontMius and mistaken soever you think thera. Other
wise, if you refuse to do us this right, and so connive at your
brother Hicks' iniquity, we must look upon you so far concern
ed in the guilt thereof, as not doing us that right and justice,
that truth, equity, and reason require of you. So, if you in
tend to clear and acquit yourselves, be ingenuous, plain, and
open in this matter, which doth so nearly concern you ; Tho
mas Hicks being a brother, and teacher among you, against
whom we call for judgment and justice to be done us, in as
public a manner as his abuses and injuries are, in print.
God knows, who beareth witness with my spirit, and is my
record, that I bear no ill will nor prejudice to you, or any of
you, whatever any bear towards me. And for those things
wherein your brother T. Hicks hath abused and wronged me,
I desire he may repent thereof, and I wish he may find a place
for repentance. As also that you who are concerned in society
with him, may clear and acquit yourselves of his inveterate
spirit and gross abuses against us, who bear love and good will
towards you and all men, believing that there are some among
you that are more tender and honest, and of a better spirit
than T. H. for whose sakes I have written thus much, and not
for his. For he hath shown hiraself dirty and wicked, who hath
made no conscience to forge, and spread many notorious lies
and slanders against us.
However, take notice of this, that it will not be reputable for
you to allow or own him as a teacher among you, nor for you
to sit under him, (who hath no power either over his tongue or
passion.) unless he repent, and as publicly revoke, judge, and
condemn his gross errors, abuses, lies, slanders, and forgeries,
as he hath broached and spread them. And if you suffer him
to go on as a preacher among you, without a public reproof
from you, and his open recantation, it will lie upon you as
upholders of a persecuting dpirit, and render you uncharitable
and unchristian professors of Christianity, for suffering such a
notorious piece of wickedness, as this of T. Hicks' to proceed
from among you unreproved.
But I really desire the Lord may open your eyes, so that you
may clear yourselves ; ahd that envy and prejudice may cease
and die among yon, that you may not die and perish in it.

A SERIOUS REFLECTION
UPON SOME OF
WILLIAM BURNET'S CHIEF ARGUMENTS,
ABOUT THE
XLESXnUtBCTIOXi' OF THE SAXOE FLESB^
IN UlS BOOK STIIiED
•" THE CAPITAL PRINCIPLES OF THE PEOPLE CALLED ttUAKEllS.'

W. B. — Arg. 1. « If Jesus Christ did rise again with that
body that vvent to the grave, then there is a resurrection from
the grave of the same body, &c. But Christ did leave the
grave erapty, &c. Ergo."
Arg. 2. " If Jesus Christ rose from the dead with flesh and
liones, yea with the same flesh as was nailed to the cross,
(John XX. 27,) then there is a resurrection from the grave of
the same flesh that goeth to the grave. But Christ did rise in
the same : Ergo."
Answer. This man's work savours oi fiesh and not of spirit.
The consequence of both his propositions is inconsistent, and so
his argument is fallacious ; for Christ's flesh saw no corrup
tion, being raised the third day it did not corrupt in the sepul
chre, much less turn to dust or earth as others do. Therefore
the instance ur coraparison is unequal in this ease, though it
holds for a raore spiritual end and advantage than this drives
at. Tbe apostle instanced the resurrection of Christ by the
glory or power of the Father, that men might believe in that
power. He did not say that Christ's flesh was raised up the
third day, that you might believe that the sarae flesh (as gross
part) of yours that goes to the grave and turns to dust shall be
so raised, as this man argues. For Christ's resurrection was
preached, that their faith might be in God, who raised him up;
tbat men might in this life receive and feel the spiritual benefit
thereof to their immortal souls, and so partake in this life of
the power of his resurrection, to be raised op with Christ, in
order to reign with him in glory hereafter : as for instance,
« know ye not, that so many of us as were baptized into Jesus
Christ, were baptized into his death ; therefore we are buried
with him by baptism into death, that like as Christ was raised
up from the dead by the glory of the Father, even so we also
should walk in newness of life." Rom. vi. 3, 4, 6, 6, 7, 8, to the
end. " And buried with him by baptism, wherein also you are
risen with bim through the faith of the operation of Ood, who

525
hath risen him from the dead." Col. ii. 12, 13. As also to the
same purpose, read Rom. viii. ll and x. 9. — Eph. ii. i. — 1 Pet.
iii. 18, 19, 21. — 1 Cor. xv. 45. — Phil. iii. 10, 11  1 Cor. vi.
14 — 2 Cor. iv. 14. — John vi. 39,40  Col. ii. 20, and iii. 3, 4 —
Eph. i. 20, and ii. 6 — Col. ii. 12  1 Pet. i. 3, 21. — Heb. xi.
35. — 1 Thes. v. 10, 11.
By all which it is evident, that Christ's death and resurrec
tion was not preached for a carnal end, but for a spiritual be
nefit here, and an eternal advantage hereafter.
But whereas our opposer carnally infers from Christ's ari
sing, " a resurrection of the same flesh tbat goeth tothe grave :"
his shortness in this, and the shallowness nf bis fleshly appre
hension, comes under this further consideration ; 1. that all
flesh and earthly bodies uf men do not go to the grave, in his
sense. It is said, " the dead bodies of thy .servants have they
given to be meat unto the fowls of heaven ; the flesh of thy
saints unto the beasts of the earth. Their blood have they shed
like water round about Jerusalem, and there was none to bury
them." Psal. Ixxix. 2, 3. See also Jerem. xxxiii. and xix. 7.
Therefore these were not laid in graves of the earth. It is also
apparent, that the flesh of many is wasted away with sickness
before they die, or their bones be laid in the grave : and like
wise many undergo such great sicknesses and calamities in their
life time, as do corrupt and waste tbeir flesh and blood, tbat so
often as they are restored to health again, they have new flesh,
or renewed bodies thereof; and then, what a vast bigness would
their bodies amount to, if raised with all the self-same flesh that
they had in their life time ? Moreover, through great judg
ment and sore exercise David said, " ray bimes cleave to my
skin." Psal. cii. 6. And " my knees are weak through fasting,
and my flesh faileth of fatness." Psal. cix. 24. And as Elihu
signified, when man is chastened with pain upon his bed, and
the raultitude nf his hohes with strong pain, so that his life ab
horreth bread ; his flesh is consumed away, that it cannot be
seen ; and his bones (that were not seen) stick out : his soul
draweth near unto the grave, &c. Job xxxiii. 19, 20, 21, 22.
Through such judgment and chastisement, they who have
known the polluted flesh consumed away, are not so much con
cerned for the same flesh, as these our fleshly opposers are,
whereby they show, they never experienced such chastise
ments, nor underwent such judgment, that God might hide
pride from them, and keep back their soul from the pit." Their
pr<iud flesh would always live, and be reserved to eternal glory,
Whereas he whose flesh is consumed away, through' the chas
tisements of the Lord, and who comes to see that God is gra
cious therein unto him, to "deliver him from going down to the
pit," who saith, " I have found a ransom ;" it is said of such a

526
one, " his flesh shall be fresher than a child's ; he shall return
to the days of his youth." Job xxxiii. This iS not old flesh
that was consumed away through chastisements. And as all
flesh is not tbe same flesh ;'Su all bodies are not of the same
kind, as hath been fully showed. It were more meet, for Bap>
tists and others, to wait to see judghient and chastisement from
God upon them, to the consuming and wasting away of their
corrupt flesh, than to quarrel for it, and cry, " this body, and this
very flesh, shall arise again out of the grave, even as Christ's
did, and vvith these very eyes I shall see God," (pointing at
their present flesh and carnal eyes:) when they do not know
but that their flesh may be divers tiines consumed and wasted
through judgment or sickness before they die; and so often, in
the raean time, new flesh, or bodies thereof, restored them, as
was hinted. Which if truly obtained as a token of their inward
renewing unto God, were much better and of more concern
ment, than thus carnally to quarrel for their old corrupt flesh.
W. B. Arg. 3. Upon Job, chap. xix. 25, 26, 27. " If
Job had that faith, that with his flesh he should see God, then
it was not iii other flesh ; nor yet another eye, but it was both
with his flesh, and vvith his eye, that after this life h should
see God. Therefore do I conclude, that the fleshly body of
man shall be raised out of the dust, to see God."
Answer. By all which assertion and conclusion, We may see
and still conelude, how gross and carnal these Anabaptists are
in their apprehensions and thoughts concerning God ; thus to
render him visible to their flesh and fleshly eye, supposing that
Job in his belief herein, and God in his being, were like
themselves ; whereas God is invisible and an infinite spirit,
not made up of flesh and bones, to be seen with flesh and car
nal eyeis. As also the man has perterted Job's words, which
are, (as translated,) " though after my skin, worras destroy
this body, yet in my flesh shall I see God," .lob xix. 26, (who
before said, jny flesh is clothed with worms. Job vii. 6.) It is
not, that " with my flesh, or fleshly body, I shall see God after
worms have destroyed it ;" but " in my flesh I shall see God."
Neither did Job quiet himself in his perplexity with the belief
that his flesh should see God, as is imagined ; but that he should
see God, as afterwards he did, when he said : " I have heard of
thee by the hearing of the ear ; but now mine eye seeth thee;
wherefore I abhor myself," &e. Job xiii. 6.
Now that wherein Job was quieted, was, that he knew that
his Redeemer lived, who should redeem him out of all his trou
bles that he had in the flesh ; and that after his outward body
Was destroyed, being out of his perplexed fleshj he should see
God in an immortal state. He had no reason to quiet himself
upon any confidence in, or concerning tbat flesh, when he was

527
so disquieted and peiTplexed in it; for those words, chap. xix.
ver. 26, are differently rendered in the raargin thus: " After I
shall awake, though this body be destroyed, yet out of my flesh
8liall 1 see God." See the margined bibles of the last transla
tion, with Hebrew notes and various translation. Now there is
a great difference between seeing God with ray flesh, and see
ing God out of my flesh, after it is destroyed.
But to these men that believe, that with their flesh or fleshly
bodies they shall see God, he may say, as he said to the wicked,
" Thou thoughtest that I was altogether such a one as thyself;
but I will reprove thee, and set them (to wit, thy iniquities) in
order before thine eyes.'' Psal. 1. 21. Yea, thou thoughtest that
I was so like thyself, that thou mightest see rae with thy flesh and
fleshly eyes. But thy thoughts in this were very carnal, and thy
apprehensions very gross ; thou shalt find thou art mistaken.
I ain an invisible all seeing Spirit, that searches hearts, and
penetrates through the dark spirits and cogitations of men, to
bring their secret thoughts to judgment, and set their evil ac
tions in order before thera.
And there were those that saw Christ's outward or bodily
appearance, that had " neither heard the voice of God, nor seen
bis shape." John v. 37. And Philip said to Christ, " show us
the Father, and it sufficeth us." It was not enough for thera,
nor yet a seeing the Father, to see Christ's body or person ;
both Father and Son being truly and savingly to be seen in
spirit. And said Christ: " a spirit hath not flesh and bones as
you see me have." The Anthropomorphites, who were Monks
inhabiting (he deserts of Egypt, held, that God was a person in
the bigness and stature of a man, mistaking that saying, " Let
us raake man in our image," applying it to man's outward si
militude, (and so to the blasphemous Muggletonians.) and
therefore that God is visible tothe carnal eye and fleshly body:
from which these Baptists' doetrine. of seeing God with their
flesh and fleshly bodies, is little different.
W. B.-^Arg. i>. "Thefiiurth witness to this truth is Martha,
John xi. 24. Her brother Lazarus being dead, she believed,
that he should rise again at the last day in the resurrection.
If the resurrection of dead Lazarus, or that of Lazarus laid in
the grave, was believed and assented to by Martha," &c.
Answer. That Martha had such a belief, frora the Jews'
opinitm ofthe resurrection, asshe intimated, of Lazarus' body,
(which Christ did then raise,) is not the matter in question.
But that they and she had it from Christ, or the trUe and spir
itual understanding thereof, doth not therefore follow ; hut
rather the contrary, from Christ's own following rcprehcnsive
diversion. After Martha said : " I know that he shall rise
again in the resurrection at the last day ;" Jesus said unto her,

528
« I am the resurrection and the life, he that believeth in me,
though he were dead, yet shall he live; and whosoever liveth
and believeth in me, shall never die.". John xi. 24, 25. But our
opposer was not pleased to take notice of this answer of Christ's,
but only of Martha's words and belief, andtbenfte to argue after
this manner.
Arg, 5. "The word resurrection implies to rise again."
Answer. And can this be applied to nothing, nor any otherwise,
than to that very flesh, or gross body, that returns to dust? Is not
Christ the resurrection and tbe life ? And doth not to rise again,
imply, that man was fallen before? and that " as in Adam all
die, so in Christ shall all be made alive?" And is not [the term]
resurrection applicable to that which is quickened ? and must
this be understood only of the dust of dissolved bodies without
any creation ? For he saith : " If God give another body, and
raise not again that body that before was in being, then it is a
creation, and no resurrection." So that, from hence, it is a res
urrection of the same dust of the gross bodies dissolved, that
seems to be expected by these men, and not any creation ; and
therein is their great mercy and comfort, though they do not
acquiesce herein from contention and quarrelling. But in that
resurrection, quickening, reviving, changing, translation, do not
signify creation, tberefiire they are not applicable to the dust of
bodies after dissolution, though both resurrection and new cre
ation be to renewed man. ?' Behold, I make aU things new ;^^
new man, new creation, new heavens, and new earth, &c. But
this is a mystery hid from corrupt flesh, so much contended for
by our present opposers.
The rest of his arguments and doctrines are mostly very
weak and ignorant about this point, yet comprehensively an
swered in this book.

Here foUow some passages out ofa manuscript by W. B. against
me, with a reply, detecting his ignorance in confounding the car
nal body and the spiritual.
W. B. " Indeed, if G. Whitehead hath found out a body for
Christ that is not a carnal body, (which implies only a fleshly,)
it is sueh a body that I never read of in the scriptures. I would
know what in scripture is called the body, bat the flesh ? Now
take but away the flesh, and where is the body ? Aye but, saith
G. W. it is a spiritual body ; as if a body of flesh and a spiritual
could not stand together. This is his great mistake. The apos
tle could have borne his testimony to this truth, that it is the
body of flesh that shall be raised spiritual. 1 Cor. xv. 14, 43.

529
'Itis sown a natural body, itis raised spiritual.' Here the
apostle still keeps to the word it," &c.
Answer. The nonsense and contradiction that may be gath
ered from these passages, is, that Christ's body is a carnarspir-
itual body, as if carnal and spiritual were both one. Or, that
the spiritual body that is raised or given to the seed, is carnal.
Let these passages be kept in record, as the Baptists' doetrine
and testimony ; whereas the apostle's own testimony proves the
contrary. And W. B. has belied the apostle : •« For it is sown
a natural body, it is raised a spiritual ; and there is a natural
liody, and there is a spiritual body." Here the apostle clearly
makes a distinction and a difference between the natural body
and the spiritual. He doth not say, " it is sown a natural body,
and raised a natural or carnal body also," but a spiritual body.
He also distinguisheth between the bodies celestial and the
bodies terrestrial ; as those of sun, moon, and stars differ from
those of m^n, beasts, and fishes. Now you would count him a
very blind philosopher, that should make no difference, but say,
they are all one and consistent ; or that the bodies of sun, moon,
and stars, were all one with those earthly bodies of men, and
other creatures. So blind, and such ignorant divines are these
Baptists. He understands not the difference between the nat
ural body and the spiritual, any more than ifa person should be
so ignorant as to ask, when he sees the sun, or moon, or stars,
if these were not msn. or birds, or beasts, or fishes, in the firma
ment. Op, on the contrary, if he should see men, beasts, and
fishes, to ask, if these are not the sun, moon, and stars ; or ra
ther to conclude that they are, because he knows not which are
celestial, and which terrestrial, just as this Baptist doth not
discern between bodies natural or carnal, and bodies spiritual.
But how should he do other, or see better, while his mind is so
mueh upon flesh, and so little upnn spirit; ur so much upon flesh
and blood which cannot inherit the kingdom of God, and so lit
tle upon that spiritual birth or seed that doth inherit the king
dom of glory and peace.
And as for the Baptists' argument, "That the apostle still
keeps to the word i^ as, ' It is sown a natural body, it is raised
a spiritual ;' or » God giveth it a body as it pleaseth hira, and to
every seed his own body ;' " how evident is it, that as the parti
cle it is used as a relative to both the natural and spiritual body,
it is a rnutahle it; * fiir " there is a natural body and there is a
spiritual body," which therefore are not the self-same. The
very parable, or instance, ofthe wheat and other grain, may
confute his opinion herein? For is it the very self-same grain
* He takes it for idem, the self-same body ; but whera hath he this either
ftom the Gr«^ek er XAtin on the place cited.
3X

530
of wheat that is in the ear that was sown in the grrtnnd? Let
the husband men judge him herein. To him we may say, as
the apostle did in the same case lo such: " O fool ! thou sowest
not that body that shall be," &c. 1 Cor. xv. And now the words,
"It is sown," imply a seed sown, in order to a sprouting and
bringing forth increase. Upon which it may be queried, if that
body of man, to wit, that of flesh, bluod, and bones, that is laid
in fhe grave, or drowned in the sea, or devoured by fire, and
some by beasts, &c. be the seed that the apostle intended, to
which God giveth a body as it pleaseth him, yea* or nay ? If it
be answered in the affirmative, then what body is it that God
giveth to it, as it pleaseth him ? If it be answered in the nega
tive, that overthrows the Baptists' doctrine of the " same flesli,
blood, and bones," &c. whieh W. B. has not distinguished from
a spiritual body.

THE
RESURRECTION, FUTURE GLORY,
AND
FEXICITV or THB SAINTS.
FURTHER ASSERTED, ACCOBDING TO THE HOLY SCHIPTUKES ;
DISCO VERlNa
HOW FAR SHORT OF THB TkCE VISION, SIGHT, OR REVELATION
THEREOF, OUR PRESENT OPPO.SEKS ARK, IN THEIR GROSS
THOUGHTS AND TRADITIONAL CONJECTURES.
BEINO AS
Examination of Thomas Danson's arguments and doctrines about
the resurrection, future state, and glory qf believers,
IN HIS SYNOPSIS.

^ The resurrection, as plentifully asserted in the scriptures,
is not in Jthe least questioned by us, however we be unjustly
censured fiir denying it. Therefore there is no necessity of
his argument to evince that, which, as he saith, the scripture
is so plentiful in asserting. Nor doth he evince it according to
the scriptures, but varies from them, as will appear.
His argument. " If the bodies that hb.ve done good or evil,
must receive their reward accordingly ; then the sarae bodies
that die must rise again. But the antecedent is true ; there*
fore the consequent."
Answer. This argument, (both antecedent and cansequent,)
appears neither clear, nor grounded upon truth, as it places an
eternal reward upon the body, for its temporal acts, in putting
the body, (on this account,) for man that hath acted therein,
who must « receive the things done in the body." 2 Cor. v. 10,
The mere terrestrial body is neither the subject retaining per
petual love or enmity to God, nor is^ut the original cause of
good or evil actions, therefore not the object of eternal love or
wrath. But man, in his spiritual existenee, or being, as spiri
tually and suitably organized, (as it pleaseth God,) is to receive
the things done in his body, according to what he hath done,
whether good or evil, proper and natural tu the image he
bears, which the soul carries along with it out of the earthly
body or house that turns to dust. But see the proof of his-
antecedent, "That the bodies, that have done good or evit,
must receive their reward accordingly, is evident by 2 Cor. v.
10> and then the consequence Is firm," &c.

532
Reply. He hath manifestly perverted the text. It doth not
say, "the bodies must receive their reward accordingly,"
(though in some sense it may be granted, according to their
temporal actions,) but, " we must all appear before the judg
ment seat of Christ, that every one may receive the things
done in his body, according to that he hath done, whether it be
good or bad." 2 Cor. v. 10. And but a fevv words before he
saith : " we are confident, I say, and willing rather to be absent
frora the body, and to be present with the Lord." ver. 8. Where
fore he knew that they were capable both of a being, and re
ward with the Lord, when absent from the body ; and that as
when in tbe body they had found acceptance with him, they
received the deeds done in the body when out of it ; to die
being gain unto them.
Every man's works shall follow him ; the nature of them
shall remain in him, whether it be good or evil, that he lives
and dies in. The soul spiritually hath its proper organ, vessel,
or body, wherein either the habit of good or evil, holiness or
filthiness cleav«s to it; and wherein accordingly it retains
either mercy or wrath, love or hatred from God, when the
earthly raansion or house is destroyed and turned to dust, as it
was ; there being a house or clothing that cleaves more closely
to the soul than dust can. And it will come to pass, that " he
that will be filthy, raust be filthy still ; and he that is holy, let
liira be holy still." " Behold I come quickly, and my reward is
with me, to give every raan according as his work shall be."
Bev. xxii. 11, 12. — Rom. ii. 6. And therefore " wo will be to
their souls who reward evil to themselves," (Isa. iii. 9,) and
whose souls delight in their abominations ; and " tribulation
and anguish upon every soul of man that doeth evil, of the Jew
£rst, and also of the Gentile ; but glory, honour and peace to
every man that worketh good, to the Jew first, and also to the
Gentile." Rom. ii. 8, 9, 10. But to proceed to T. D.'s further
proof of his antecedent and consequent, which to " ordinary
t'eaders,"hcSaith,"may seem inconsequent," by which it would
seera he must be more than an ordinary writer. The place he
cites, is Mat. xxii. 31. 32.
T. D. " For the further proof of antecedent and consequent^
1 shall first explain the terms of Christ's argument, &c. The
place is, Mat. xxii. 31, S2. ' As touching the resurrection from
the dead, have ye not read that which was spoken unto you by
Ciod, saying, I am the God of Abraham, and the God of Isaac,
and the God of Jacob ; God is not the God of the dead, but of
the living.' " And it is added, Luke xx. 38, " for all live unto
him." This passage he thus explains, viz.
1. «« To be a God to Abraham, notes a covenant relation."

53S
Answer. True ; and then it follows, that they who are in this
covenant relation, are those that live to hira, whom he is the
God of. Wherefore Abraham, Isaac and Jacob, and all par
takers of tbe same covenant, live unto God, in union of spirit,
and vvith the spirits of all just raen, though in a raore full
enjoyment of glory hereafter; as, Abraham, &c. is not dead,
because God is his God, and he in possession of eternal glory.
2. " Not the God of the dead." He saith, " that might be
meant either of thera who are dead siraply, or of thera that are
so dead that they shall never return to life ; not in the former
sense, therefore in the latter."
Are we therefore to read the words thus, viz. " God is not
the God of the dead, that are so dead that they shall never
return to life ; but of the dead that shall return to life ?" And
then what are those dead that shall never return to life ; or
those dead that God is not the God of, if the living and dead
must all be applied to the outward or earthly bodies? But had
he been sensible of his sense before, that " to be a God to
Abraham, (and so of the living,) notes a covenant relation,"
and that Christ speaks of such as shall be accounted worthy to
obtain that world and the resurrection, (Luke xx. 35,) he might
have understood that the dead, whora he is not the God of, arc
such as are strangers to that covenant relation, and live not to
God, however their souls be immortal.
3. " But of the living, that is (saith he) of them whom God
intends to restore to life, or whose bodies live potentially ; not
only of thera whose souls live actually ; fiir all live to hira," &c.
If " the living" must intend the terrestrial bodies of Abra
ham, Isaac, and Jacob, then that denomination living, is given
to those that are truly dead, as he hath ; and then I ask, if it
be good doctrine, or proper, to say that all those dissolved bo
dies do live unto God P whereas in Christ's words there is no
mention of their elementary bodies, but that the dead are rais
ed, and that he is the God of Abrahara, Isaac, and Jacob. And
these were they that lived unto him, who were counted wor
thy to obtain that world, and the resurrection. And it is fur
ther evident, that when the Sadducees, who said, " there is no
resurrection, angel, nor spirit," asked Christ about the wife,
*« whose, of the seven, she should be in the resurrection r"
their thoughts were carnal, and upon the carnal or earthly
bodies, which Christ's answer did not gratify in his asserting
the resurrection, as to the state of the righteous after this life.
He said, " the children of this world marry, and are given in
raarriage ; but they which shall be counted worthy to obtain
that world, and the resurrection from the dead, neither marry,
nor are given in marriage. Neither can they die any more ;
for they are equal unto the angels, md are the children of God,
being the children of the resurrection." Luke \s., S5, 36.

534
1. Note here, that he speaks of a resurrection state in the
world to come, wherein the children of God so much excel 'm>
their beings, that " they are equal unto the angels," whose
bodies are not such as these earthly ones of the children of
this world, wherein they marry. In that world they are in
another capacity, more sublime and spiritual ; even " equal
unto the angels:" whereby Christ doth not only assert the
resurrection and an immortal slate, but also the spirituality
and glory thereof, far transcending this earthly state and body.
2. Thus considered, it is plainly implied, that there are but
some that are " counted worthy to obtain that world and the
resurrection," that is, the children of God, who live unto him ;
as Paul saith, " if by any means 1 might attain unto the resur
rection of the dead." Phil. iii. 10, 11. Now, to apply this re
surrection to the terrestrial body of the righteous, and hence
to argue fur immortalizing that dust, to which that body returns,
it implieth, that only the bodies of the ehildren of God, (who
are counted worthy,) shall rise. And how agrees this with our
opposer's intention ?
3. Moreover, while Christ intended by his answer, that those
that were counted worthy, &c. even the children of God, and
such as lived unto God, were the children of the resurrection ;
and that they cannot die any more, &c. this agrees with his
answer to Martha, (John sii.H,, 2B, 26,) " I am the resurreCf
tion, and the life ; he that believeth in me, though he were
dead, yet shall he live ; and whosoever liveth and believeth in
me shall never die." Though this be a plain asserting of the
resurrection, yea, and that of the dead ; yet it is as plan a di
version, as far remote from the carnal and gross thoughts and
apprehensions that the Jews in that age had of the resurrec
tion, as his answer to the Sadducees was from tbeir gross
thoughts about it.
Concerning the scope of these words of Christ before cited,
T. D. saith, " there are different apprehensions ; some con
ceive, that Christ hereby proves the immortality of the soul,
[which the Sadducees denied, as appears, (Acts xxiii. 8,) for if
there he no soul of a spiritual nature in mail, it must needs be
mortal, as his body,] and, by consequence, the resurrection of
the body. The Sadducees denying the resurrection of the body,
because they denied the immortality of the souK* Others,
that Christ intends only to prove the resurrection of the body.
So Calvin. Others, Ihat Christ intends both directly. So Beza
Diodati." And from these differences T. D. differently frames
his arguraent several times, p. 76. Hence it is observable,
that this man not seeing with his own eyes, proceeds to argu^
* As these interpreters conceive.

535
doubtfully from the different apprehensions and conceptions of
others, viz. " sorae conceiving,
1. That Christ hereby proves the immortality of the soul,
and by consequence only, the resurrection of the body.
2. Others, that Christ only intends the resurrection of the
body. 3. Others, that he intends both directly."
See how these learned men and students differ and oppose
each other in their apprehensions and conceivings. And what
certainty ean we expect from T. D. their scholar ? And how
came he to undertake such a controversy, about such a weighty
and mysterious point, upon such dubious and uncertain grounds
as only men's difterent apprehensions, conceivings, and conse
quences can amount to ? This argues more confidence than
knowledge in him. And T. D. varies his arguraents there
upon, from his uncertain conjectures and fallible judgment,
as, with him it is " either thus, or else thus, ur raore plainly
thus." &c.
1. " They whose God, God is, shall rise from the dead. God
is Abraham's, Isaac's, and Jacob's God. Tberefiire they (and
all other believers) shall rise again." Or else thus :
3. They whose God, God is, after death shall rise again, &c.
3. Or the arguraent, may be framed more plainly thus, viz.
If God be under a promise to glorify the persons of Abraham,
Isaac, and Jacob, then their bodies must rise again. But God
is under such promise. Ergo. p. 77.
Answer. 1. God is the God of the living, both of Abraham
and all believers.
2. They all live unto God in righteousness here, and glory
hereafter. 3. He that liveth and believeth in me, saith Christ, shall ne
ver die.
These prove the blessed resurrection of the children of God,
who are children of the resurrection. But what proof hath he
produced of the self-same earthly, numerical body's rising?
His assertion is the resurrection of the body in general. His
proof is the resurrection of those whom God is the God of, viz.
believers ; and that their body must be glorified : which so far
as Christ intends, is granted, that " in the world to come they
are equal unto the angels," what is this tothe earthly, elemen
tary bodies of all in general, whieh angels far surmount and
transcend in glory ? Neither hath he by all tbat he hath said,
proved, that the promise of eternal glory, he mentions, extends
to the sarae earthly body of flesh and blood, that now is, after
being dissolved to dust, or its first elements. Or, that it is ca
pable of that glory which is eternal, though the believer be as
in his Spirituality, or spiritual body glorified.

536
Now, as touching the promise of God to Abraham and his
seed, it was not only of a temporal inheritance or outward Ca
naan, but also of an eternal inheritance of life and glory ; for
the enjoyment whereof they had a two-fold capacity, an out
ward and an inward, a natural and a spiritual ; and so far God
was their God in each. But that the eternal .glory was promis
ed to the terrestrial or natural body of Abraham, &c. T. D.
(though he runs on with it, and takes it for granted,) merely
begs the question, as if Abrahara in his new spiritual and glo
rious state were but apart oi Abraham; and consequently not
fully capable of absolute felicity, without the dust of his dissolv
ed clothing being immortalized. I understand not that they
will admit of any new creation of it, to raake it a coraplete body,
who are of the Anabaptist's raind. Arid after the same raanner
he may as well say, that all the saints, who are said to be in
glory, are not perfectly in glory, but only in part ; as, but part
of Abraham, part of Isaac, part of Jacob, part of Moses, part
of Elias, part of Paul, &c. are in heaven, in glory, or in the
rest which is glorious, and sn of all the others. As if, when
Moses and Elias appeared with Christ in the Mount, to Peter,
&c. it were not proper or true tn say, Moses and Elias ; but
part of Moses and Elias appeared. And what bodies appeared
they in? Were they human, earthly bodies, or angelical?
And by this [doctrine] tbey are not as yet absolutely happy, or
at rest, without their little earthly mansions or tabernacles,
when they must needs enjoy far better, viz. an heavenly cloth
ing and mansion, or " house eternal in the heavens ;" being the
more spiritualized, they are in a higher and more meet capa
city for that enjoyment.
T. D. 2. " God were not fully Abraham's God, or did not
fully make good his promise, if he glorified one part of Abra
ham, and not another."
Answer. God, in glorifying Abraham in a spiritual state, and
body that transcends all earthly bodies, or that part (as he calls
it) of Abrahara, which is spiritual, and therefore most capable
of an eternal glory, he shows himself to be Abraham's God ; he
being "the God ofthe spirits of all flesh," and most eminently
of his children, and who hath all souls in his hand. But in an
swer to what he saith hereafter, let us inquire, whether the
promise of God to Abraham and his seed, of eternal glory and
happiness, cannot be made good without the earthly and perish
ing organs.
T. D. 3. " Nor were the promise, to glorify Abraham's
soul, made good, without glorifying his body too ; for the hap
piness of the soul is not perfect without the body, its dear and
beloved companion ; the soul having a strong desire and in-
(dination to a re-union to the body, as the schools, not without

537
good ground, determine. Vid. Calvin Harm. Evang. in Matt.
xxii. 31, 32. Luke xx. 38."
Answer. It is evident that this raan gives this account, " that
the happiness of the soul is not perfect without the body," not
from any spiritual sight of the soul's happiness or glory ; for, in
page 81, he confesses, that « the different disposal of the spirits
of man and beast is nol visible to tjie eye of sense, and but dim
ly to the eye of reason and faith ;" although he has taken up
on him, by tradition from Calvin, &c. to assert, that the happi
ness ofthe soul is not perfect without the body. It may be un
derstood, that they have neither clear reason, nor perfect faith
for this. And to be sure, while he and others assert it without
either, we have no reason to believe them. But to answer him
closely, both Calvin, T. D., the schools, and divers Anabaptists,
are mistaken in this very matter, and see not with the eye of
true faith, either " that the happiness of the soul is not perfect
without the body ;" or, " that the soul hath a strong desire to
a re-union to the body," while they intend the terrestrial, ele
mentary bodies. For this implies the soul to be in a kind of
purgatory or disquietness, till the supposed resumption of the
body. And their assertion and determination herein is contra-
rary to what the apostle saith : — 2 Cor. v. " For we know, that
if our earthly house of this tabernacle were dissolved, wc have
a building of God, an house nnt made with hands, eternal in
the heavens." ver. l. " For we that are in this tabernacle, do
groan, being burdened," &c. ver. 4. " We are confident, I
say, and willing rather to be absent from tbe body, and to be
present with the Lord," ver. 8. And, said he, " I ara in a
strait betwixt two, having a desire to depart," &c. Phil. i. 23.
See now where the stress ofthe controversy lieth. It is not
only between these our opposers and us, but also between them
and the apostle Paul. Thus, Calvin, the schools, Presbyters,
and Anabaptists, determine and conclude " that the happiness
of the soul is not perfect without the body ; and that the soul
(when separate) hath a strong desire and inclination to a re
union to the body." But, the apostle Paul, knowing " that
when their earthly house was dissolved, they had a far better,
namely, a building of God, eternal in the heavens." There
fore, in the earthly tabernacle, they " groaned, being burden
ed, as willing rather to be absent from the body." By which
it appears, they expected a raore full fruition or felicity in the
heavenly tabernacle, than in the earthly. Their souls did not
desire after the flesh, as these opposers imply ; neither had they
any such delight therein, as fleshly minds and carnal contenders
have. Moreover, the apostle from the visions and revelations
ofthe Lord, saith : " I knew a raan in Christ, about fourteen
years ago, whether in the body, or out of the body, I can
fi Y ,

538
not tell ; God knows : such an one caught up to the third hea
ven — caught up into paradise, and heard unspeakable words,"
&c. 2 Cor. xii.
From hence consider, that being "caught up to the third
heaven, into paradise," he doth not place the sight and sense
of this condition upon the body ; for he knew not whether
he was in the body, or out ofthe body, yet knew, that he was a
man in Christ, and in the revelation ifthe Lord, But he did not
concern himself about this earthly body being so glorified in
heaven or paradise, as these men do, and carnally think,
who have neither visions nor revelations of the Lord concern
ing any such state, but only Calvin's and the schoolmen's de
termination, contrary tothe apostles.
But the presumptuous eonfidence of our opposers appears the
more, in undertaking to assert or demonstrate the future slate
of the soul, as not being in perfect happiness without the body,
and as having a strong desire after it, while yet they neither
know the state of the soul, nor have had so mueh as a vision of
the glory thereof, or ofthe glorified spiritual state ofthe saints
hereafter. For visions and revelations they deem to be ceased
long since ; and a disposal of the spirits of men after death is
*' not visible to the eye of sense," and, he saith : '• but dimly
to the eye of reason and faith." However, while these men
cannot but appear themselves so dim in these sublime mat
ters, and thaf, while their dim reason cannot reach them, they
cannot demonstrate to others, either that the souls of the just
in heaven are not yet perfectly happy, or that they have such a
<» strong desire to a re-union with the body dissolved," they
show themselves imaginary intruders, puft up in their fleshly
minds, exercising themselves in things tuo high for them.
And it were better for them to sit down in silence, and wait in
the light to have some sense and knowledge of the true immor
tal life, to quicken them to God ; and not thus to busy them
selves with unprofitable talk, brought forth from imaginations
of men, and not from any true sight or revelation ofthe condi
tions of saints, either here or hereafter.
His telling of " Abraham's soul living actually," is true;
and as true it is, that his soul is in perfect felicity and glory ;
and the more, being out of the earthly tabernacle.
But his saying, that the body of Abraham (or bodies of the
deceased believers) liveth " potentially ;" for this we have his
own traditional assertion, but not any scripture proof or phrase
that suits it, nor rational demonstration for it.
As to his sayingi that " if any shall say, that Christ's argu
ment, and his application of it, proves but the resurrection rf
the good,'"' &c. 1 say, his application thereof seems but t«» ex
tend to the guod, as in bis saying, " they whose God, God is, shall

539
rise." Yet he hath not proved the rising of their earthly bo
dies, after they are dissolved to dust, and reduced to their
first elements ; but " that there is a resurrection of the good ;"
and who of us questions that ? The resurrection of the good
or of the just, being glorious, and extending not only to
arising out of the fall, out of death that came by it, out of the
grave of corruption, which hath followed, yea, out of the dust of
that earth, and out of all afflictions here ; but also unto an in
heritance of eternal glory hereafter ; as, " they that be wise
shall shine as the brightness of the firmament ; and they that
turn many to righteousness, as the stars forever and ever."
So that they shall be so celestial and glorious, that they shall
incomparably excel these terrestrial bddies.
And therefore where it is said, " that the Sadducees and Qua
kers proposition be, that there is no resurrection from the
dead ;" this is a falsehood against the Quakers ; and their suf
ferings testify the contrary. If a man should say, that the
wheat or other grain in the ear, is not the self same that was
sown in the earth ; doth it therefore follow, that he denies the
arising of wheat, or any grain at all ? Or that, when the apostle
In answer to the question, that some foolishly put, said, " thou
fool, thou sowest not that body which shall be ;" doth it there
fore fidlow that his proposition was, " that there is no resur
rection from the dead?"
And whereas T. D. upon Eccles. iii. 19, 20, 21, confesseth,
*' that men are said to be beasts in respect to the mortality of
the body, which being composed of the same materials with
brute beasts," &c. By this the reader may observe what kind
of body these men are contending for, and without which they
reckon the souls are not perfectly happy ; and which they say,
" the soul hath a strong desire to a re -union with" — " the self
same body," which is " composed of the same materials with
brute beasts." What ! Cannot the soul be perfectly happy
without this ? Oh, the gross conceits of these men ! And what
do they place their chief happiness and glory in, but in such a
perishing body, as is composed of the same materials with brute
beasts, which being dust, returns to the earth as it was, and
the spirit unto God who gave it ; (Eccles. xii. 7.) and, as he
truly saith, "to be disposed of as justice or mercy shall see
meet." But where he saith, " as for ver. 21 : If they he the athe
ist's words personated by Solomon, they note the reason of his
'opinion," &c. Herein he appears doubtful whether they be th»
atheist's words, or Solomon's; for he dubiously varies again,
and saith, " if they be SoIoraon^s own words," &c. Judge,
reader, is this man fit to discourse of the future states of men,
or saints in glory, who, when Solomon speaks of the spirit of
man that goeth upwards, knows not whether be personates tha

540
atheist's words, or his own ? When, too, he further saith,
" the spirit shall return unto God who gave it," (chap. xii. 7,)
which is implied in his saying, " the spirit of a man goeth up
ward." But for men to follow their own imaginations, and
traditions of others, concerning the future state of man, which
they have no spiritual sight of; as also to determine, that " the
soul (after man's decease) hath such a strong desire after the
terrestrial or carnal body, that it js not perfectly happy without
it," this, while they have neither truth nor reason to demon
strate it, doth really tend to open a gap to atheism, and to make
people atheists, who are not come to know an immortal principle
in ! hemselves to depend upon, whereby the true knowledge of life
and iraraortality is to be revealed, without which raen are brutish
in their knowledge, as this man grants ; " the difference betwixt
man and beast as to their future 8tate,not being visible tothe eye
of sense, as their agreement in dissolution is*" Therefore the dif
ference is only truly to be seen by a spiritual eye, opened by the
diiine light, whereby the spiritual and immortal state of man is
seen, and the glory of the righteous beheld in the everlasting king
dom of God, which flesh and blood cannot inherit; neither can tbe
carnal eye see the invisible God. And I must conclude, that while
T. D. from 1 Cor. xv. affirms, " the whole drift of the apostle in
a great part of the chapter is, to show that the sarae body shall
rise," &c., he doth but herein impose and beg the question.
And I cannot at all grant hira his assertion to be true, since the
apostle plainly distinguisheth between the first Adam and the
second, the earthly and, the heavenly ; the natural body, and
the spiritual, the celestial and the terrestrial ; and saith, "thon
fool, thou soweth not that body that shall be ; and flesh and
blood cannot inherit the kingdom of God." How plainly do
these passages contradict our opposers ? As also, is it not evi
dent that the raan opposes himself, in granting, " That the body
shall rise with so differing qualities, that it shall be as unlike
to what it was befiire as the standing corn to the seed put into
the earth, or as one star is to another in brightness and lustre ;"
how shall it then be the self-same terrestrial body ? For, first,
is the standing corn the self-same seed that is put into the
earth ? Secondly, are the bodies celestial (as those of sun,
moon, and stars,) one and the same with terrestrial bodies, as
those of raen, beasts, and fishes? Verily, I find nothing in this
man's work about this subject that has any real weight in it;
and what be hath said of any seeming stress, it is answered here,
and in my answer to the rest. I desire the Lord may open all
their understandings, and so quicken their spiritual senses,
that their minds may be truly spiritualized, that they may be
more upon spirit, and less upon the flesh, so as to be mortified
unto the flesh, that they may know a life in the spirit, where-

541
in they maylive unto God in righteousness here, and glory here
after ; and be admitted to sit down with Abraham, Isaac, and
Jacob, in the kingdom of God.
Finally, in toese two questions much of the controversy is re
solved about the future rewards of souls, or of men after disso
lution, viz.
1. Whether the righteous be capable of perfect happiness, or
the full fruition as. the glorious rest, when separate from the
earthly tabernacle or terrestrial body ; yea, or nay ?
This may be considered and resolved in this question, viz.
Whether the angels of God in heaven, (unto which the chil
dren of God and the resurrection are equal.) are in perfect feli
city and glory, who do not exist in terrestrial bodies, or whose
organs or clothing is not earthly, but heavenly ?
2. Whether the wicked be capable of absolute misery, when
separate from the earthly tabernacle ; yea, or nay ?
Which, on the other hand,t by the like reason, may be con
sidered and resolved in this question, viz.
Whether the devil and his angels be not capable of everlast
ing fire, prepared for them without terrestrial bodies? And
then — whether the cursed workers of iniquity, (who live and
die in sin,) are not to be sentenced into the same everlasting
fire? But if it be supposed that the wicked cannot be absolutely
miserable without their earthly and elementary bodies, and
that therefore they must have them again, to aggravate their
torment : Doth not this then suppose, that their torraent must
be worse than that of devils, that have not such bodies supposed
to aggravate their torment ? a ^
Howbeit, though the judgment of the wicked be many times
figuratively expressed, and set out in scripture by parables and
similes; yet still there is a reality of judgment and torraent
therein signified, in apt resemblance obvious to the senses; as,
« Tophet is ordained of old ; yea, fiir the king it is prepared :
he hath made it deep and large; the pile thereof is fire and
much wood ; the breath of the Lord, like a stream of brimstone,
doth kindle it." Isa. xxx. 33. And, " binil him hand and foot,
and cast him into utter daikness ; there shall be weeping and
gnashing of teeth." Mat. xxii. 18. As also, " If thy right eye,
hand, or foot offend, pluck it out, or cut it off, and cast it from
thee, it being better tbat one member should perish, than that
the whole body should be cast into hell," " where the worm dieth
not, and the fire is not quenched." Mat. v. 29. Mark ix. 49, to
the end. Which still argues, that the impenitent and wicked,
are liable to meet with real torment ; and that he hath spiritu
ally his proper being and habit, consisting of such spiritual
parts and senses, having an evil eye, a polluted mind, and defi-

542
led conscience, covered with guilt, pressed down with the body*
of sin, and perplexed with horror, wherein he both receiveth
the deeds done in the body, and is capable of absolute misery
in the fire which shall never be quenched, where the worm
dieth not.
As also it is said, "The rich raan also died and was buried;
and in hell he lift up his eyes, being in torments, and seeth
Abraham afar off, and Lazarus in his bosom ; and he cried and
said, father Abraham, have mercy on me, and send Lazarus,
that he may dip the tip of his finger in water, and cool my
tongue ; for I am tormented in this flame." Luke xvi. 23, 24.
When his body was buried, yet he had a sense of torments that
seized upon him, and a sight of the other's felicity which he
himself had lost. Therefore as Christ said : " I say unto you,
my friends, be not afraid of them that can kill the body, and af
ter tbat have no more that they can do: but I will fore-warn you
whom ye shall fear; fear him, which, after he hath killed, hath
power to cast into hell; I say unto you, fear him." Luke xii. 4,5.

A summary of the difficulties, in the point in controversy.
Finally, the controversy is run up to these difficulties, which
I object upon our opposers' doctrines and conceptions :
1. How the self-same bodies should arise complete, after be
ing dissolved to dust, without a new creation, appears not, nor
is it demonstrated by them.
2. If a new creation ofii^complete bodies, of the same dust and
elements should be conceived or admitted, it is incredible that
God should create any corrupt, sinful, or polluted bodies thereof
for perpetual torments, seeing hiis works are pure. And as in
credible is it, that he should make a pure body to be invested
with the former evil habit of sin and corruption, for perpetual
tormentin hell fire ; and to be sure, the first elements or dust of
dissolved bodies, is as pure as at the first.
3. If infants be supposed to arise at the stature of men, how
can theirs be the self-same bodies they were ?
4. How the body ofthe saints and children ofthe resurrection,
should be either a celestial, spiritual, glorious, or angelic body,
and they " equal to the angels in heaven," and yet be the self
same earthly, elementary body that dissolveth to dust, &c.
Such a strange transubstantiation appears not, unless that the
natural body and the spiritual, the terrestrial and the celestial,^
the human and angelical, be both one and the self-same.
5. That the soul should not enjoy herself in absolute felicity or
misery, in perfect glory or contempt, (in her proper vessel or

648
clothing spiritually,) without the earthly clothing, which is dust,
appears not, while the children of the resurrection are equal
unto the angels of God in heaven, which are absolutely happy ;
and the devil and his angels absolutely miserable.
6. We cannot believe that the invisible, infinite God, should
be seen with the bodily or fleshly eyes, after dissolution ; nor
that Job intended he should see God with his flesh, or ^odily
eyes ; it being inconsistent both with his being an invisible,
eternal, or infinite spirit, and with the true spiritual sight of
him which Job received. Job xiii. 5.
7. That the seed to which God giveth abody as it pleaseth him,
(1 Cor. XV,) and the body given to it, should be one and tbe self
same earthly body, is a nonsensical doctrine, and an apparent
incongruity. 8. That the terrestrial bodies should be so desirable to the
soiils ofthe righteous after dissolution, (for the completing their
felicity, and perfecting their glory,) appears plainly inconsist
ent with their desiring here to be dissolved and to be absent
from the body, to enjoy and possess a building of God, an house
eternal in the heavens.
Or, that the souls of the righteous should be so variable, as to
desire to be absent from the body, and presently after dissolu
tion to desire the resuming of the same earthly body, or a re
union to it : this implicitly accuseth the souls nf deceased saints,
with being in their affections earthly, and variably, and un
quiet, as in a kind oi purgatory : which we can never assent to.

THOM18 VINCENT'S
XUiVSTRATIOlirS

Whieh we raay look upon as the sense of the rest, and as the
explication of their doctrines and opinions, who are opposing
the spirituality of our testimony about the resurrection.
[Among which some truths ore intermixed, though his gross and
carnal conceptions about the point we cannot close with.]
HIS ILLUSTRATIONS ARE IN HIS BOOK, ENTITLED "CHRIST'S CER
TAIN AND SUDDEN APPEARANCE TO JUDGMENT."
Collected and placed in his own words, as followeth ; for the serious and spiri
tual minded readers to judge of.

T. V. « Give me leave to illustrate the resurrection a little fur
ther; and here I shall endeavour to set it forth by an allusion to
that notable place, Ezek. xxxvii, and ten first verses, (p. 16.) some
thing like this will the resurrection be at the last day. Now the
bones and bodies of all former generations are scattered up and
down in the valley of the shadow of death ; some are sunk into the
deep, others are buried in the earth : the flesh is consumed and
resolved into its first elements ; and the bones of some remain, of
others are mouldered into earth. Now when the Lord Jesus Christ,
the Son of God, shall come down from Mount Zion, which is above,
into the valley of this inferior world, he will prophesy over all the
bodies and bones of all the children of men that are dead, and
speak unto them to live ; he will say unto them vvhilst they lie
rotting in their graves, Live ; he will say, Awake ye that sleep in
the dust. And Oh, what a noise and shaking will there be then in
the ground ! what a clattering of bones together in the coming of
bone to his bone I If the body had been quartered and buried, part
in one place and part in another, (as the Levite's concubine, who
was divided into twelve parts, and sent to the twelve tribes of Israel,
and it is likely buried in twelve distinct places,) the bones will fly-
through the air out of all those places, and meet together in one
body. Oh ! what a great part of the air, water, and earth will there
run into conjunction, by the command of Christ, and be turned into
those very bodies which were resolved into them by death, and the
corruption of the pit ? But vvith the addition of such new qualities
as shall sublimate, spiritualize,* and refine thein from all that dreg-
gishness, and ill humour that shall be the foundation of any sick-
* Note. Then not the same gross bodies ; but as a pure extract.

545
taess or death forever, then the bones will com'e together, and be
made like stones for strength ; then the sinews will be, as it were,
iron sinews, and the flesh, brass.* Such strength will be put into
them, as I conceive, is not to be found in the strongest creatures
which hitherto God hath made, that they might be fitted, the bodies
of the righteous for an eternal life of happiness, and bearing the
glory of heaven ; the bodies of the wicked for an eternal life of
misery, and bearing the torments of hell. p. 17, 18. But, what a
stirring will there be in the earth ? Those which are alive, will won
der to see such a strange metamorphosis ofthe ground — >to feel men
and women stirring and moving under their feet, arising and croud
ing for room amongst them ? Then will the Lord bring down all the
souls of the righteous which have been in paradise with him many
years, and they shall find out their own bodies : and he will open
the prison of hell, and let out the souls of the wicked for a while,
that they also may find out their own bodies, p. 19. The book of
God's remembrance will be opened. This we are to understand in
a spiritual sense ; notf as if there were a real book, which God did
make use of for his remembrance of things, as men do who have
frail and weak memories, p. 22. The spirits of all the just men and
women made perfect, shall then come down, and enter again into
their old habitations,! (p. 31,) when the soul left the body vile to
putrify and corrupt in the grave, and shall find it come forth more
bright and glorious than gold§ after it hath been refined in a fur
nace. If the love between the soul and the body were so great,
when the body was so vile, and tbe soul so sinful, what will it be
when both are glorified? If the conjunction between the soul and
body were so sweet when the body was so frail and subject to death,
and the soul a spiritual and never-dying substance, what will it be
when the body shall be made immortal, and in some sort spiritual. ||
p. 32. No sooner are they awakened, and risen out of their graves,
but they are entertained by angels, those holy and excellent crea
tures, when before in the body they were too low, and unfit for their
acquaintance ; but they will then know them, and be able to dis
cern the beauty of those lovely spirits, p. 33. They will arise like
so many shining sunsf out of the earth, p. 34. They admired to
see the saints, and to see themselves so transformed, p. 36. He
will bring the keys of death and hell along with him, and open both
these prison doors, not to give liberty and release to the prisoners ;
but as prisons are opened at assizes, to bring them forth unto judg-
ment** he will open the prison of hell, and all the souls of the
wicked shall come forth like so many locusts out of the bottomless
pit. And he will open the prison ofthe grave, and all their bodies
* Which cannot be this same flesh. _
+ Not ? Why are we not then to have as spiritual a sense of the resurrection !
t Nay, they shall have far better.
§ A glory excelling that of these earthly bodies.
II Not only as spiritually qualified ; but as a spiritual body.
^ Which excel all terrestrial bodies.
•• Concerning the judgment of the wicked.
3Z

546
shall creep like so many ugly toads out of the earth, and then soul
and body shall be joined together again. And this meeting will be
sad beyond expression. Then the meeting of the souls and bodies
of the wicked will be doleful, p. 46, 47. It is said that the vile
bodies of the righteous shall be raade like unto Christ's body in
beauty and glory,* but the bodies of the wicked will have another
hue and fashion. If it were possible to fashion bodies like devils,
those impure and foul spirits, such spiritual bodies the wicked
should have. Be sure their bodies shall have no glory put upon
them ; but as they lay down vile bodies, they shall rise up far more
vile.f — The bodies of the wicked, raost probably, will be swarthy,
black, ugly, monstrous bodies, p. 48. — The blackness and dread of
the soul would quickl v appear in their countenance ; besides the im
pressions which the fire of hell will have upon them. And if the
body be black, how black will the soul be, after so long abode with
foul devils in the lower regions of darkness ? And when such foul
souls and such vile bodies meet, what a meeting, what a greeting
will there be ! We may fancy a kind of language to be between
them at that day ; the soul to the body, come out of thy hole, thou
filthy dunghill, flesh ; for the pampering and pleasing of whom, I
have lost myself for ever ; who hast stolen away my time, and
thoughts and heart from God, and Christ, and heavenly things, to
feed, and clothe, and cherish thee, and make provision to satisfy thy
base deceitful lusts, when I should have been making provision for
thine and mine everlasting happiness. Awake, and come forth of
the dust, thou bewitching dirty flesh, who didst lull me asleep so
long in thy pleasing chains, until thou didst suddenly open thy doors
and thrust me out, where I was awakened in torments before I was
aware ; now I must come into thy doors again, that thou mayest
share and taste the bitter issue of sinful pleasures and delights : and
O how will the body be affrighted, so soon as the soul is entered.
p. 49. — The body to the soul — And hast thou found me out, O my
enemy .'' Couldst not thou have let me alone, to lie still at rest in this
sweet sleep? Hast thou used me as a slave, and employed all my
members as servants of iniquity and unrighteousness, and art thou
eome now to torment me ? and is this the fruit of all the pleasures
we have taken together ? shouldst not thou have been more wise, and
provided better for thyself and me ? O ! what cries and shrieks will
the tongue give forth, so soon as it hath recovered its use ! p. 50.
2. The second antecedent to the judgment of the Wicked, will be
their meeting with devils — to entertain them at their resurrection ;
and then they will not appear unto theui like angels of light, as
sometimes here tbey have done ; (p. 50,) but they will spit forth their
venom and malice then in their faces ; possibly they may buffet their
bodies, and lay painful strokes upon them : surely they will terrify
their souU for those sins they have drawn them unto the commission
of. p. 51. — How will they be affrighted at the apparition of so many
* Which is not carnal, but spiritual.
t And who must make so vile and like devils ?

54T
devils about them? — when they shall lash their spirits with horrible
scourges, when they shall seize upon their bodies, and tear them
and drag* them to the judgment seat, and their is none to rescue
and deliver them.
3. The third antecedent to the judgment of the wicked will be
their meeting one with another— O what an innumerable company
of rebels, and traitors, and villains will then be got together ? How
fiercely and horribly will they look one upon another ? And if tbey
speak, what language of hell will there issue forth of their lips?
They may meet with their old companions and fellow-sinners ; but
it will not be like such as they now call meetings of good fellowship,
when they get together in a tavern, and ale-house, or some house of
wickedness, to drink, and sing, and dance and sin, and make merry
in the pleasing of their flesh ; they shall not then have ale, and vvine,
and women, and music, or any incentives to mirth and sensual
Sleasures-^O the angry countenances the wicked will have on that
ay ! — 0 the angry speeches ! How will they rage and storm at one
another, p. 52. — O the horrible noise that will be amongst the damned
crew, when they are got together! It may be from words they fall
to blows, and tear one another's hair, and spurn at otie another's
bellies, and bite one another's flesh, and even claw out one another's
eyes;t we cannot conjecture so rauch of the misery ofthe wicked,
as will be on that day. p. 53. — Friends will be together at that day
as at other times; some will be in churches together, it may be
ministers preaching, and people hearing, as you are hearing me this
day ; suppose that the heavens should just now open, and you should
hear the sound ofthe last trumpet, then all you that are believers,
would immediately be caught up into the clouds ; but all you that
are impenitent and unbelievers, would be left behind : what terror
would fall upon you, to see us caught away from you ?^: It may be
some of you might come hanging about me and others, when you see
us arrayed in shining garments ; O take us up along with you !
What, will you leave us behind ? Alas ! what can I do for you then ?
p 54,1—1 carae with oil often to 9ell§ from my Lord and Master;
and you might have had it for nothing; you might have bpught it
without raoney 11 and without price ; but then you slighted and re
fused all proffers of grace which were made. p. 56. Alas! Why do
vou hang about me with tears and weeping! What can 1 d^ for you
now? Can I carry you all up with me in my arms ? If all of ua
together could hand and help some of you up into the air with us,
and bring you into the presence of our dear and glorious Redeemer,
with what confidence could you stand before hira ?^ with what face
could you look upon him, when you are so black and filthy ? Would
not your looks betray you to be none of our number ? Would not

* And who must drag the devil^twj^dgment then, if they must be sooffieious
ir justice ?
+ What sad wori is here I . , j. ,^
I Bethinks of agood place for himsatTJiOTyever.
4 Rather an empty talk to seU g^^a^r r^te.
t ' I'resbyters are not wont wve so tree.

548
your black and trembling joints speak what you are .? — Could we
carry you up with us? If you should lay hold on us, would not the
angels snatch us out of your arms ? or would not devils tear you
away from us ? p. 58. — The saints are all risen, and have put on
their glorious attire, and we are called for ; It is your own faults*
that you did not help to fill up this number. p. 59. — The whole innu
merable company of saints shall attend Christ in white shining gar
ments, with bodies like unto Christ, more beautiful and glorious than
the most splendid attire can make them. p. 66.— The accusers of,
and witnesses against the wicked, they will bi, 1. God. 2. Men.
3. Devils. 4. Themselves. First, God's justice will arraign the
wicked before the judgment seat of Christ, p. 78. — 2. God's good
ness, and bounty and patience will accuse them.-^3. God's omni
science will be a witness against the wicked at'the day of judg
ment, p. 79.— 1. Ministers will be the accusers and witnesses against
the wicked, p. 80.-2. The godly friends ofthe wicked will be their
accusers, and witnesses against them. — 1. The believing husband
will then accuse and witness against his unbelieving wife. p. 83. — 2.
The believing wife will then accuse her unbelieving husband, p. 84. — 3.
Believing parents will witness agaitist their ungodly children, p. 85.
2. The ungodly friends and companions of the wicked will at that
day be their accusers, and witness against them. — 3, Devils will be
the accusers and witnesses against the wicked; p. 86. — 4. The wick
ed will be accused by themselves, their own thoughts shall accuse
them in the day when God shall judge the secrets of men by Jesus
Christ ; their own consciences will accuse them, and be as a hou-
sand witnesses against them : they will find all their sins registered
in that book ; and that book will then be opened, and they will not
be able to deny one word of what they shall find there recorded
concerning the conviction. Suppose that this very day were the day
of judgment, and in this very church were the judgment seat;
that here were a great white throne, and the Lord Jesus Christ sit
ting upon itin his glory, with millions of holy angels about him, and
all the saints in white at his right hand ; and on his left, all the wick
ed gathered together into one body, as it will be at the last day ; and
the judge should cry with a loud voice, bring the prisoners to the
bar, bring the sinners to judgment, (p. 87,) and so summon and con
vict particular sinners. I. Come forth all ye ignorant persons, who
have not known the Father, nor me, nor the mysteries of salvation;
who lived in darkness, and loved darkness, and hated the light, lest
your deeds should hereby have been reproved — had you an ear, and
yet not hear, so as to learn ? Had you an eye, and yet not see, so
as to understand? And if you were naturally blind, had not I
eye salve ? Could not I have opened your eyes ? Was I not wil
ling ?t Did I not stand in the gates to call upon you ? How long
ye simple ones will you love simplidJtJi'and fools nate knowledge ?
* Is it so ? Then God did not d^ffi^^^^ 4^ 9'^u mere will and pleasure.
Farewell personal election and repMhflJtJs^ )a 11-,^ r
T Was he so? Good doctnne. Bu^aft^BiAfti^jnot decree their damnation
Grom ettriuty.

549
Turn unto me, and I will pour out my spirit upon you, and make
known my words unto you ? Have you neglected me through igno
rance ? Is not your fault double, because you have neglected know
ledge too ? Did not you hate knowledge, and therefore disregarded
it? Did not you love sin, and therefore shunned the light* which
would have discovered it, and disturbed you in your wicked courses ?
Have you liked darkness so well ? and is it not fit then that you
should go lothe place where there is blackness of darkness forever?
Take them devils, bind them hand and foot. 2. Come forth all ye
slothful and unprofitable persons; had not ye talents committed to
you for my use and service ? and what have ye done vvith them ?
did you bury them in the earth.f p. 88, 89. Did not hell gape for
you long ago, and devils long for this time, when you should be
delivered into their powers? Take them devils, bind them hand and
foot. 3. Come forth all that have neglected family worship, and
never sought after God in your closets, p. 90. If you had not ability
to pray at first with others, might not you have attained it, had you
used to pray by yourselves. Was it curiosity and elegancy of words,
that God so much looked for ? Would not sighs and groans have
been understood ? p. 91. Take them devils, bind them hand and
foot. 4. Come forth all ye sabbath-breakers, you that have spent
the day in sleeping, in eating and drinking to excess, who instead of
holy meditations have been thinking and contriving your worldly
business, instead of religious conferences, p. 93. Take them devils,
bind them hand and foot. 5. Gome forth all ye swearers, and pro-
faners of the name of God. p. 94. Take them devils, bind them
hand and foot. 6. Corae forth all ye scoffers at religion, and the
zealous professors thereof, p. 95. Take them devils, bind them
hand and foot. 7. Come forth all ye persecutors of my disciples, p.
96. Take them devils, bind thera hand and foot. 8. Come forth all
ve intemperate and licentious persons, p. 97. Come forth all ye glut
tons, p. 98. Come forth ye drunkards, p. 99. Take them devils,
bind them hand and foot. 9. Come forth all ye adulterers; come
forth all covetous persons | whose treasure and heart, and hope, and
confidence hath been in earthly things, who have made the world
vour God. p. 100. Take them devils, bind them hand and foot.—
10 Come forth all ye unmerciful persons, p. 101. Take them devils,
bind them hand and foot. 1 1 . Come forth all ye unrighteous persons,
who have wronged widows and orphans ; who have over-reached
vour neighbours in your dealings; who have heaped an estate toge
ther bv unrighteous practices, who have squeezed and oppressed the
poor, IF take them devils, bind them hand and foot. 12. Come forth
ve liars ; you who have taught and accustomed yourselves to this
sin D 103, Take them devils, bind them hand and foot. 13. come
forth all ye slanderers and backbiters, (p. 104,) take them devds, bind
* True ; then the true Ught was freely given to them, to show them the
way out of evil. „ ,, .
t That was their fault stUl and not God's decree.
2 What will become of the covetous priests and Presbyters then f
I And 60 did many of tihe Presbyters when paruh pnests.

550
them hand and foot. 14. Come forth all ye proud and ambitious
persons, (p. 105,) take them devils, bind them hand and foot. 15.
Come forth all ye envious and malicious persons, p. 106. Take
them devils. 16. Corae forth all ye wrathful and contentious
persons. Take them devils. 17. Come forth all ye civil and mo
ral* persons, p 108. Take them devils. 18. Come forth all ye
hypocrites, p. 110. Take them devils. 19. Come forth all ye
backsliders and apostates from me and my ways; you that turn
ed back to ways of profaneness, and open wickedness, after some
time of profession, p. 111. Take them devils. 20. Come forth
all ye impenitent persons and unbelievers, p. 114. Take them devils.
p. 115. And when the sentence is pronounced by the judge upon
the wicked, 0 what direful shrieks will they give forth ! With what
horror will they cry out, how shall we be able to endure the devour
ing flames, and everlasting burnings of hell ? p. 117. The torment
of the bodies of the wicked will be dreadful, through the sense of
the fire which will be kindled about them, and burn more horribly
than London's fire did, when it had got into the heart of the city.
Their torment will be greater than if scalding lead (p. 135) were
poured into their bowels ; than if they were torn in pieces with
wild horses ; than if their breasts were ripped up, and their hearts
were plucked out with burning pincers ; it will be worse than if they
were cast into a chaldron of boiling pitch or lead ; or put into Pha-
laris' bull, or Nebuchadnezar's fiery furnace, (p. 136) and every
member ofthe bodies of the wicked will be tormented. () how will
their eyes glaze; their tongues roar;t their hands and feet fry ;
their flesh roast ? No part will be free from the devouring flames
of this horrible buming fire. p. 137.
• An uncharitable sentence.
t The guilty conscience and defiled mind is attended with such imaginations
«f torments, which though they are not real, but imaginary, yet they 'produce
a real torment and horror to some ; and in these things appears an image of that
ftiture darkness that the wicked will have their due rewards in. But these fright
ful stories of T. Vincent's do not frighten people out of their sins, nor reach
their consciences for that end. They must be directed to the light which dis
covers sin, and disturbeth men in their wicked courses ; (as he confesseth ; i to
this they must come, and bring their deeds,' whoever escape damnation, or at
tain to the blessed resurrection and future glory. From a true sense and know
ledge of the terrors ofthe Lord, men may be persuaded from evil to good ; and
their hearts become broken with a sense of liis goodness therein; when mere
dreams and fancies will not fright them to heaven ; uor truly reduce them
from any sin or evil.

SOMETHING TOK THE
SPIRITUALITY OF THE RESURRECTION ;
BEING SOME PASSA0E9
TOUCHING THE NATURE OF THE
BOD? OF CHXUST,
AFTER HIS RESURRECTION AND ASCENSION ; WHOSE GLORIOUS
BODY OURS SHALL RESEMBLE.
Out of H. Moor's Seaich into the Nature of a Glorified Body. Apol. chap. 3
page 494, of his Modest Inquiry into the Mystery of Iniquity. '
THE CONTENTS.
That it is a heavenly body of an angelical property, a spiritual body,
a celestial body : that the heavenliness of the glorifled body imparts
the brightness and splendour thereof: that the lucidity of these
bodies is also testified by ancient fathers ; he forbears to affirm it
to consist of terrestrial flesh and bones, but admits of celestial and
spiritual flesh and hones, confessing to Paul's enarrafion of the
mystery of the resurrection. I Cor, xv.
In his answer touching the lucidity of Christ's body after his
ascension, he saith, the soul may even enjoy herself, out of her ter-^
restrial body.
That the glorified body is organized, which he calleth organized
light. That if the objector understands terrestrial flesh and bones, is it
a fault to deny it ? That the body of Christ in heaven is not terres
trial flesh and bones, but of a more refined nature ; for the apostle
saith expressly, that " flesh and blood cannot inherit the kingdom of
God." 1 Cor. XV. 50.
That according to testimony in scripture, we shall find that a
glorified body, or that body wherewith they shall be rewarded, who
shall attain to that blessed resurrection, which is the most precious
hope of all true christians, may be dignified with these three titles,
angelical, spiritual, and celestial. It is an angelical body, because
the sons of the resurrection are said to be in every actual respect,
that tends to any real perfection or happiness, equal unto angels,
(Luke XX. 36,) viz. not only in that thing of immortality, but the
sons of the resurrection are absolutely in all such actual respects,
(as above intimated.) equal to the angels: nor can the condition of
the bodies be left out as touching the nature and glory of them ; but
a son of the resurrection, and an angel, must be in every such regard,
all one ; our Saviour seems plainly to assert so much.
That those that arc once the sons of the resurrection, plainly be
come angels thereby— for they were sons of God in a moral or spiri
tual sense before*

552
It will conduce something to the better understanding of the na
ture of a glorified body, if we raake search into scripture, what the
nature of the angelical- bodies is; it is said, Psal. civ. "Who
maketh his angels spirits, and his ministers a flame of fire." Upon
which text Grotius doth freely and truiyi I think, not unskilfully
comment after tjiis manner: " Esse angelis corpora, sed subtilissima,
non Pythagorse tantum & Platonis schola sensit, sed & Judsei &
veteres Christiani,?' &c.
That the fathers were of this opinion, Agrippa, in his Occulta
Philosophia hath also noted.
That there are many instances hov/ igneous and lucid, they,
naraely, the bodies of the angels, are, with which the best of them
are invested, as truly that of Exod. iii. 2, Acts. vii. 30, which an
swers well to that of Heb. i. 7.
The bodies of the more glorious angels are igneous and lucid.
That also is a remarkable example of the lucidity of the bodies of
angels, which we have in Acts xii. where, while Peter was sleeping
betwixt two soldiers in the prison, bound in chains, the augel of the
Lord is said to come upon him, and a light to shine in the prison, &c.
I will add one instance more, which is, Dan. x. 5. where the
angel that instructed Daniel, is thus described : " Then 1 lifted up
mine eyes, and looked, and behold a certain man clothed in linen,
whose loins were girded with fine gold of Ophas ; his body was also
like beryl, and his face as the appearance of lightning, and his eyeS"
as lamps of fire," &c This appearance certainly of this angelical
shape is fiery, lucid and glorious: it is manifest that they are very
luminous and glorious.
Whoever is invested with such a body, as is reserved for the sons
of the resurrection, will be, if he please to show himself thus lucid
and glorious, of which I shall want no more examples than that one
of our Saviour Christ's body; for all ours, at the resurrection, are
to be made like to his glorious body ; and how lucid and angelical
his body was after his ascension into heaven, may appear from
Apocal. i. 13, where one like unto the Son of man, is said to be
" clothed with a garment down to the foot, and girt about the paps
with a golden girdle ; his head and his hair to be white, like wool,
as white as snow ; that his eyes as a flame of fire, and his feet like
unto fine brass, as if they were burning in a furnace ; and his voice
as the sound of many waters ; a sharp two-edged sword came out of
his mouth; and his countenance was as the sun, shining in his
strength." This body, 1 think, is sufficiently lucid, and expressly
and almost exactly conformable to that of the angel which appeared
to Daniel, as any one may observe, that listeth to corapare them.
The like appearance of our Saviour seemeth to be also, (Apocal.
X.) where an angel is said to be " clothed with a cloud, with a rain
bow on his head, and his face to be as the sun," &c.
I will add his appearing to Saul out of the heavens, as he was
going to DamaS^us, (Acts, ix.) that "suddenly there shined round
about him a light from heaven, &c above the brightness of the sun,"
chap. xxii. 6. aud xxvi. 13. Which again doth not only assure the
reality, but the exceeding great splendour of the corporeal presence

553
of Christ ; which is also agreeable to that in Apocal. : " And his
countenance was as the sun shining in his strength."
Out of all which, I hope, it is plain enough, that as our S.wiour
hath said, that the sons of the resurrection do becorae ipso facto,
angels in condition, as well for the splendour and constitution of
their body, as their immortality. The body of our Saviour, after
his resurrection, being so accurately answerable in light and glory
to the most illustrious appearances of angels, in either the Old or
New Testament ; and this alone, one would think, might be sufficient
to assure us of the lucidity or luminosity of the body of Christ, as
also of all our resurrection bodies.
For the spirij^uality of this body, see 1 Cor. xv. 44. " It is sown a
natural body, it is raised a spiritual body; there isa natural body,
and there is a spiritual body," &c.
I think it is most reasonable to understand the resurrection body
tobe called spiritual, not for that it is "actuated by a spirit, (for the
soul is a spirit that actuates the natural body,) but for that the body
itself is become spiritual ; which I must confess, Calvin seems
abhorrent from, but merely out of his ignorance in philosophy ; for
he reprehends those, qui substantiam corporis putant fore spiritua-
lem, ^c. Calvin seems to be afraid of the opinion of the body
being spiritual, as implying a substantial change, &c.
There is not any inconvenience to admit, that the resurrection
body is a spiritual body ; that is to say, that the contexture of it is
of more subtile parts than those that constitute the earthly bodies.
p. 498.
[And so he distinguishes between that terrestrial statue, or body
that Adam had, and the spiritual bodies of those that are made con
formable to the last Adam, and to his glorious condition.]
Such as are not of a stupid and statue-like condition of themselves,
but of such a nature as hath an activity in itself, and doth most won
derfully contribute to the most lively and most divine and enlarged
vital operations of the soul.
["In this manner hath he given his distinction upon the words, " It
is sown a natural (or animal) body, it is raised a spiritual body."]
The resurrection body is heavenly or celestial ; as the first man is
of the earth, earthly; the second man is the Lord from heaven ; as
is the earthly, such are they that are earthly : and as is the heavenly,
such are they also that are heavenly ; and as we have borne the
image of the earthly, we shall also bear the image of the heavenly.
And then it follows : " But this I raust tell you, brethren, that flesh
and blood cannot inherit the kingdom of God" — not that they shall
only have heavenly bodies in a moral sense or spiritual meaning ;
bodies in which they shall be heavenly minded, [for such slips as
these, and dilute senses, are very dangerous, &c.] but that they shall
have an heavenly body in that sense that Adam had an earthly,
which was not called an earthly body, for that he was earthly minded
in it, but because his body was of an earthly substance.
Really and physically heavenly, not only morally ; we shall be
such in our corporeal constitution as our celestial Lord is in his;
4 A

554
we shall bear his image of heavenly glory and brightness, not only
in a moral, but natural sense — nor can I imagine how interpreters
could be carried so forcibly off from so obvious and true a sense, had
it not been by reason of some false pre-conceptions in philosophy,
that had corrupted their minds, and perverted their judgments,
namely, the hypothesis of Ptoleray and Aristotle.
By an heavenly body, I would understand an angelical body.
That the heavens are fluid, according to the most ancient and
divine philosophy, as the very notionof the Hebrew word intiraates.
Our resurrection bodies will be furnished with the seeds and prin
ciples of light and splendour, and be more beautiful, and more full
of lustre and glory, than the heavenly matter itself j^as that partof
the earth, which becomes a human body, is more precious and
beautiful than the earth itself before it be modified into a frame fit
for the functions of life : so that whether we consider the angelical-
ness, spirituality or heavenliness of the body at the resurrection,
there is all reason to conclude, that it will be of a bright and lucid
nature; which is not only agreeable to reason and the scripture, but
also to the sayings of the fathers themselves, as S. Hierom, S. Ma-
carius, S. Ephrem, S. Austin, as you may see in Vossius, in his
Theses de Corpore Glorioso.
But nothing more express for our purpose than that of S. Ephrem,
in his discourse of the resurrection, viz. " Justorum corpora septu-
plum supra solis fulgebunt radios."
" How angelical, how spiritual, how heavenly or celestial, how
refulgently bright and glorious the bodies of the blessed are," &c,
and more particularly the body of our Saviour, that shone about
saint Paul, and saint John, as the sun in his strength, &c.
The first man is of the earth, earthly ; the second man, that is
the Lord Jesus, the heavenly man, from heaven. .\nd who should
be entirely heavenly if not he ? And what has earth to do to either
descend from heaven, or ascend thither ? Or what body more radi-
ent or refulgent than the sun in his greatest brightness can be
vitally organized, but it must be of an heavenly nature indeed ?
We haye all reason in the world to conclude the body of our
Saviour entirely celestial.
The terrestrial modifications of his body were changed — all clog-
gings thereof were quelled and abolished.
" Flesh and blood cannot inherit the kingdom of God ;" and I think
there is the same reason of flesh and bones, viz. I understand natu
ral flesh and bones not glorified.
I demand by what creed that hath the assent of the universal
church, are we required to believe, that the glorified body of Christ
consisteth of flesh, blood and bones? It seeming so contradictory to
the express words of the apostle, as well as unsuitable to the nature
of the heavens, which the philosophers now-a-days conclude to be
universally fluid.
[He admits of a body of flesh and bones, provided they be celes
tial and spiritual flesh and bones, p. 503.]
If any mortal could get within this so refulgent orb of glory and
brightness, and approach so near as to see the frame and feature of
so divine a body — no heart could escape from being struck into a

555
swoon at the sight of so overcoming a beauty and majesty; nor the
soul ot the beholder trom being carried quite away in an extatic fit
ot love and joy, and transporting adrairation. p. 503.
Touching the sameness of the body.
The atheist makes a fresh assault from the sense of the word resur-
recho as It IS implied the rising again of the very same numerical
body, in the strictest scholastic sense. To which is answered,
lirst, 1 \\a.t Itesurgere in Latin implies no such thing necessarily ; but
that as a city or temple, supposed being razed to the ground, and
from the very foundations— is truly said to be rebuilt, and so is both
deemed and called the sarae temple and city again, though not a
stone were used ofthe forraer structure; provided only, that they
be rebuilt upon the sarae ground — though the same numerical matter
were not congested together to make the same body at the resurrec
tion, the stable personality being in the soul, &c.
[He placeth the sameness ofthe bodythat shall be, upon its vital
union with the soul, and saith,] That resurrectio is to be interpreted
according to the latitude of the original to which it answers, naraely,
«»«(!¦?«(!•, 5, eysf s(j, which signify only vivification, or erection into
life : but then considering it is spoken of them that have in some
sense ceased to be alive, that in that sense it signifies revivification,
whence the atheist's objection from the word resurrectio, is utterly
defeated, p. 506.
The scholastic state of the resurrection is described, namely, that
we shall have the same numerical bodies in which we lived here on
earth ; and that these very bodies, the moulds being turned aside,
shall start out of the grave : to which I presently subjoin : this doc
trine the atheist very dearly hugs, as a pledge in his bold conceit of
the falseness and vanity of all the other articles of religion.
But for those that take any pleasure, or find any ease or satisfac
tion of mind, in the conclusions or phraseologies of the school-di
vines, touching this point, they are left free to enjoy their own
apprehensions, and may, if they please, either fancy it necessary,
that all bodies should ri^e out of the ground, the moulds being cast
aside ; or else, conceive only that God will by his oranipotency,
gather ali the particles of our bodies, whether flying in the air, or
floating in the water, and frame them together on the surface ofthe
earth, &c. concerning such things, they may vary their fancies as
they please, &c. p. SOS.
To the second objection he saith, I answer farther as concerning
the scripture itself; That I dare challenge hira to produce any place
of scripture, out of which he can make it appear, that the mystery
of the resurrection implies a resuscitation of the sarae numerical
body. The most pregnant of all is, (Job xix.) which later interpreters
are now so wise as not to understand at all ofthe resurrection: The
1 Cor. 1.5, that chapter is so far from asserting this curiositiy, that
it plainly says, it is not the same body; but that as God gives to
the blades of corn, grains quite distinct from that which was sown,
so at the resurrection he will give the soul a body quite different
from that which was buried, as different as a spiritual body is from
a natural body, or an heavenly from an earthly, p. 5QS, 509.

A POSTSCRIPT
BT WAT OF
ANIMADVERSION AND COUNSEL.

SERIOUS and impartial reader, I have collected these passages that thou
mayst not only see how some of these learned men differ about this mysterious
and weighty point •, but also how unreasonable it is for any of them to be ob
truding this or the like unlearned question upon us, viz. " How, and with what
body are the dead raised, &c." or to seek occasioas to vilify us about this point,
which our opposers are not only confounded, but liable to be shaken about.
The question is not only unlearned, but impertinent and unnecessary to salva
tion. It is not necessary that men should imagine, how they shall be clothed,
or accommodated with bodies in heaven ; but to inquire the way thither, that
they may w^alk in it, and be solicitous to know that poiVer and inward ope
ration , whereby they may be made sons of God, and attain to the resurrection
ofthe dead, as being children of God, and ofthe resurrection-
If men walk in the true light, and so truly serve and please God on earth,
they shall not need to doubt or dispute about their future beings in heaven. •
Their business is, to get thither, and God will well accommodate them there.
Men ought not to be too curious and scrutinous in matters beyond their reach,
as to the manner of their future beings, or how they shall be reserved for etei'-
nal rewards.
There are two things tend to atheism, or to make men atheists, viz.
First. Some men's curiosity, in studying- and searching into matters and
things beyond their capacities and reason, being things of another life and prin
ciple than they are in.
Secondly. Other men's self-confidence in asserting things contrary to reason
and manifest experience ; and in particular, in their affirmmg, that these self
same terrestrial bodies of Uesli, blood, and bones, shall be made spiritual, im
mortal, and incorruptible, and yet the same matter and substance as now.
It is true, tbat Henry Moor had finer and more excellent notions about the
resurrection than many other learned men, and aimed at the truth and spiritu
ality thereof, from the visions of the holy men recorded in the scriptures. But
if any should soar after those notions, how fine, thin, sublime, or desirable so
ever they seem to be to that aspiring mind that desireth to feed upon the tree
of knowledge, such are in danger both to fall short, and miss of the fruit of the
tree of life, and of the resurrection of the just.
Therefore, 0 breathing souls, retire, and sink down to the holy principle of
light and life in yourselves, so that that may rend the veil of darkness, open
you, and show itself in its own purity, virtue, and efficacy to you ; that thereby
you may know Christ revealed in yon, to be your resurrection and Hfe, your hope
of glory, and everlasting reward, your strength, nourishment, and souls' satisfac
tion : " For this is life eternal, to know God, and Jesus Christ whom he hath
sent ;'' that in him each of you may arise to righteousness and peace here, and
to glory hereafter. And though it appear not what you shall be, yet it is mat
ter of satisfaction, stay, and comfort, that you have such experience ofthe love
of God, as to be his children, and to have his witness and testimony in you,
that his appearance and work will be to your glory and future felicity in im-
mort!ility, where we shall have a building of God, an house not made with hands,
eternal in the heavens j " for in this we groan earnestly, &c. that mortality
might be swallowed up of life." Now, he that hath wrought us for the self
same thing, is God, who also hath given unto us the earnest ofthespirit, glori-
fi«d be Ills name forever.
QEORGB WHITEHEAD.

A CONCLUSIVE ADVERTISEMENT.
Ssmoiia REABEB, — The many controversies, the great employment of the
press, the envious strivings of our adversaries, and their interposing to preju
dice and divert the minds of people, with their furious oppositions and per
verse gain-sayings, from the reception of truth, (which required our more brief
and speedy answers,) have occasioned the long delay of publishing this book
after it was written; but 1 hope it will not be unseasonaible at length, but of
service to many, for the information of such honest minds as siiioerely seek to
understand the truth about those principal matters of controversy betwe en us
and our present opposers, herein unfolded. And if the manner or method of
wording any passages uf reprehension, &c. seems too harsh or sharp in the eye
of any, who have not known, nor been concerned (as we are) with such implac
able adversaries, let not this disgust, or hinder them from eyeing the light
and manifestation of truth aimed at, really intended, and seriously contended
for, in the raatter and substance of these discourses ; considering also (in the
reading) the reprovable occasions given us by those froward spirits we have tn
deal withal, our zeal being for the truth as made known to us ; and that in up
rightness and simplicity of heart to God, and love to souls, we have taken this
pains, with much more. And we must speak and write matters according to our
sevet^ gifts, and as we see occasion, as they naturaUy arise and spring, even in
the simplicity of truth received ; not as men-pleasers, nor to gratify men's curi
ous fancies and atfections ; but as those that must give account unto God, whose
we are.

YALE UNIVERSITY

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