Antidote Against Quakerism, Part 1

Antidote Against Quakerism · Part 1

p. 1Concerning the Scriptures compared with the Light that is in every man, as to their being our Rule.

BY a Rule, underſtand not an Artificial Rule; that Inſtrument by which Artificers are guided; but a Moral; that Inſtrument that God makes uſe of, to direct & bind us to our duty, that we directed by it, and obedient to it, may obtain Gods favour, and be ſaved.

By the Light in every man, underſtand, 1. Not the ſpecial ſaving Illumination of the Spirit of God, whereby we are able to diſcern effectually the Myſteries of the Coſpel; for though the truly ſanctified have this Light, Matth. 13.16. Bleſſed are your Eyes, for they ſee; yet not any in their unregenerate ſtate, 1 Cor. 2 14 The Natural man receiveth not the things of the Spirit of God; for they are fooliſhneſs to him; neither can he know them, becauſe they are ſpiritually difcerned. 2. Much leſs the In-dwelling Spirit of God; P. 26. He conſounds the Spirit & the light. making both one.For though the truly ſanctified, as before, have him dwelling in them, to help their Infirmities; p. 2to lead them into all truth: to quicken, comfort, ſtrengthen, and cauſe them to walk in Gods Statutes, 1 Cor. 3.16 Know ye not that ye are the Temples of God, and that the Spirit of God dwelleth in you? Yet the Spirit of God is not thus in every man. Jude v. 19. Theſe are they who ſeparate themſelves, ſenſual, having not the Spirit. 3. Not the Light of the Goſpel; as the Word is uſed. 2 Cor. 4.4. Leſt the Light of the glorious Goſpell of Chriſt ſhould ſhine into their hearts. For the Goſpel is not given to every man. Pſal. 147.19. He ſheweth his word unto Jacob, his Statutes unto Iſrael; he bath not dealt ſo with any Nation: and as for his Judgments, they have not known them. And where the Goſpel is given, all do not receive it into their hearts, that it ſhould be within them. Acts 13.46. It was neceſſary the Word of God ſhould firſt have been ſpoken unto you, but ſeeing ye put it from you, we turn to the Gentiles. 4. Not Chriſt, who is called the Light of the world. For Chriſt Perſonally is in Heaven. Acts 3.21. Whom the Heaven muſt receive till the times of Reſtitution of all things. Chriſt ſpiritually, or the Image of Chriſt, conſiſting in Knowledge. Righteouſneſs and true Holineſs, is only in the Regenerate: for in whom he thus is, to them he is a ſure ground of hope of Glory. Col. 1.27. Chriſt in you the hope of Glory. But every man hath not a ſure Ground to hope for Glory. All in whom Chriſt thus is, are approved of God. 2 Cor. 13 5. Chriſt is in you except ye be Reprobates or unapproved. Is every man approved of God? Again, Some are without Chriſt. Eph. 2.12, At that time ye were without Chriſt. The Body that is without the Soul, hath not the Soul in it: and he that is without Chriſt, hath not Chriſt in him. 5. But underſtand, that Principle of Knowledge that is indeed to be found in every man: For Chriſt lighteth every man that cometh into the world. This Principle therefore is in the diſobedient, as well as the obedient. Ro. 1 18. The wrath of God is revealed againſt all unrighteouſneſs of men, who hold the Truth in Ʋnrighteouſneſs. Thoſe that will not live the Truth, have however a principle in them whereby they know much of it; 'tis in the Heathen as well as the Chriſtian; The Gentiles which have not the Law, do by nature the things contained in the Law. If they had not a principle whereby to know theſe things, how could they do them? It will render the whole world of ungodly men unexcuſable at the laſt day; even p. 3thoſe that have not the Scriptures, as well as thoſe that have: For they cannot ſay but that they underſtood ſomething of Gods Will, which yet they have not practiſed. This Light (let men term it how they pleaſe) is nothing elſe but mans Reaſon: For ſince it is none of the four Lights firſt mentioned, let any tell what elſe can it be? Take away any of thoſe Lights from within a man, he ſtill hath Light, or a Principle of Knowledge remaining in him: But take away Reaſon, the remaining Light is gone. In this Controverſie, this principle we call not Reaſon, ſo much as Light. Yet the Light that is in every man to prevent Miſtakes.

By Scripture underſtand not Paper, Ink or Letters; but the Truths and Will of God, as written in the Books of the Old and New Teſtament. The Terms opened, we come to the Buſineſs.

The Eſſential difference between Ʋs and the people called Quakers lies here. They hold, that the Light in every man is the Rule that directs to Heaven; that the Scripture therefore is to be embraced ſo far only as it agrees with this Light. We hold, That the Scripture is the Rule that directs to Heaven; that the Light within every man therefore is to be regarded ſo far only as it agrees with the Scripture. Now, though we both agree, that neither of theſe is wholly to be caſt off; yet that men might ſee, which of them is to be embraced as the higheſt and ſafeſt Rule, which of them is to be rejected in competition with the other, I aſſert theſe things concerning the Scriptures: 1. That they are a full Rule. 2. That the Will of God laid down in them is the only Rule 3. That they are a Trying Rule. 4. A Binding Rule, and that in thoſe things of which the Light in every man ſaith nothing. 5. An infallible Rule to Heaven. If theſe things be made good; and on the contrary, ſo much cannot be ſaid for the Light in every man that it is a full Rule: that Gods Will as much as is revealed by it, is the only Rule, that it is a trying Rule, a bin ing Rule in thoſe things in which the Scripture ſaith nothing, an infallible Rule and Guide to Heaven: then it will appear we have greater reaſon to cleave to Scripture than to the Light that is in every man, as the higheſt and ſafeſt Rule to Heaven. I aſſert, 1. The Scriptures are a full Rule: a Rule diſcovering all things neceſſary to Salvation: the whole Mind and Will of p. 4God concerning his Churches duty, according to which, if we ſincerely endeavour to walk, 'tis impoſſible we ſhould miſs of Heaven. This Aſſertion they would have me prove in the ſecond Diſpute: Nay, ſaid I, we will differ: firſt you ſhall grant it or deny it. Loath they were to grant; deny they could not: But being preſs'd to it, it was acknowledged, that the Scriptures are a full Rule. And ſo ought all men to acknowledge; for ſaith the Holy Ghoſt, Prov. 30 7. Add thou not unto his words, leſt he reprove thee, and thou be found a Liar. There needs no addition to Gods Words written to make them a full Rule to Salvation, 2 Tim. 3.16, 17. All Scripture is given by inſpiration of God; that the man of God may be perfect, throughly furniſhed unto every good work If the Scriptures can direct Gods Church and People to every good work, then there is not any duty they are bound to, not any good Work, but they are there directed to it, conſequently they are a moſt full Rule unto Salvation. What good reaſon have all to cleave to this Rule? It cannot he denied, that they who walk by it, take the right way to Salvation, Rev. 1.3. Bleſſed is he that readeth and keepeth the words of the Prophecy of this Book.

Theſe men ſeeing their Cauſe wounded by this Acknowledgment, would fain lick themſelves whole again by this Addition, p. 9. Though the Will of God laid down in Scripture be the Rule, & p. 27, the full Rule, yet this Will is that we ſhould follow the Light within, and the Spirit of God, within, to guide us into all Truth. A. They ſpeak impertinently here of the Spirit, which by the Scriptures, and not without, leads all the faithful into all Truth: The Spirit is one thing, the Light in every man, of which we now diſpute, another. When they ſay 'tis Gods will laid down in Scripture, that we follow the Light within. I ask, Do they mean that we follow the Light in every man as a full Rule? Then let them ſhew, where doth the Scripture point at this Light as a full Rule. Do they mean, that we follow this Light, and go not againſt Reaſon and Conſcience in thoſe things which it is able to direct us, agreeing with the Scriptures, indeed amongſt a thouſand Commands in Scripture, this is one, Iſa. 46 5, 6, 7, 8. God calls on thoſe that would worſhip him by ſimilitudes, to ſhew themſelves men, to act according to reaſon, which is able to tell them that nothing viſible can repreſent Gods Excellencies. I ſaid before, p. 5that the Light in every man is not wholly to be caſt off; nor do any of us ſay the voice of Conſcience is to be ſlighted, but obeyed, ſo far as it ſpeaks according to Scripture: this derogates nothing from the fulneſs of the Scripture. How would theſe miſerable men unſay what they have ſaid? Will they ſay that, that ſingle Command of regarding the Light in every man in what it can ſpeak according to Scripture, is of it ſelf alone all the fulneſs of the Scripture? Alas, this were to ſay that there is nothing elſe in all the Scriptures, but that one ſingle Command repeated over and over; for if there be a thouſand more, and Exhortations and Reproofs, and Threats and Promiſes, and approved Examples, and Goſpel-Diſcoveries, &c. they do all concur to the fulneſs of the Scripture. the Wound bleeds ſtill: a fulneſs they have acknowledged to be in Scripture, and cannot go back. Whoever them give themſelves up to walk according to Scripture rule, cannot miſs of Heaven: whoever caſt off the Scriptures either in whole or in part, caſt off that rule that would fully guide them to Heaven, our Adverſaries themſelves being Judges.

Obj. But G. W. objects, p. 27. You granted we have but part of the Scriptures

Anſw. Do theſe men fight with themſelves? Would they prove the Scriptures no full rule, and yet acknowledge they are? Some Books the Prophets wrote are loſt indeed, as the Book of Nathan the Prophet, and the Propheſie of Ahijah the Shilonite, and the Viſion of Iddo the Seer, 2 Chron. 9.29. The Book of Themajah the Prophet, 2 Chron. 12.15. and others. Yet what was the Canon, and what God deſigned to be his Churches Rule in all future Ages, is entirely preſerved, and ſhall be unto the end of the world, Matth. 5.18. Heaven and Earth ſhall paſs, but one jot or one title ſhall in no wiſe paſs from the Law (the Churches Rule) till all be fulfilled. 2 Pet. 1.19. We have a more ſure Word of Propheſie, unto which ye do well to attend, as unto a Light that ſhineth in a dark place, untill the Day (of Glory) dawn, and the Day ſtar ariſe in your hearts; till having overcome, Rev. 2.26, 28. the Lord Chriſt be received into your hearts by Viſion, as now by Faith. Thus we may ſee cauſe to rejoyce in the Scriptures as a full Rule to Heaven, though many Writings of the Prophets are loſt.

Can this he ſaid for the Light in every man, that it is alſo p. 6a full rule? Concerning it, I yield, that without the Scriptures this Light is able to diſcover ſomething of God and his Mind and Will unto us. It can reveal that there is a God, that he is to be feared, loved, truſted in, worſhipped, that his Name is to be reverenced, that ſome time is to be ſet apart for his worſhip; that Parents are to be honoured, Magiſtrates ſubmitted to, Children provided for; that we are to love one another, not take away one anothers Life unjuſtly; that we are to fly Adultery, Stealing, Cheating, Lying, to tender our Neigbours good Name. Theſe things have been found amongſt Heathens, that enjoy not Scripture nor ſupernatural Revelation. And in theſe things, becauſe the Light in every man ſpeaks according to Scripture, we are to attend unto it. But …. I deny that it can without the Scripture ſhew to us our whole duty; or that without the Scripture it can ſhew to any enough to ſave them. Yea, I deny that this Light can of it ſelf, and without ſupernatural Revelation direct any to take one ſtep towards Salvation. I ſhall firſt examine whether this Light can be proved a full Rule, then confirm what's here laid down.

G. W. affirmed, The Light in every man to be a full Rule: And thus undertook to prove it:

Arg. 1. If it he a ſpiritual Light, as wrought by the Spirit of God, then 'tis a full Rule: But I had acknowledged it thus a ſpiritual Light.

Anſw. I do ſtill acknowledge that if its Denomination be taken from its Efficient, 'tis to be called ſpiritual; for 'tis the Spirit creates Reaſon in us. But 'tis improper to take a Denomination thence: Rather it ſhould be taken from its End and Uſe, and then, becauſe it reveals only Moral Duties, it would be properly termed Moral. But as to his Argument; I bid him prove his Conſequence; he bogles, and could make no work of it. Then I bid the people mind what pure Argument he brought: As though one ſhould ſay, If the ſtars were created by the Spirit of God, they are a full light, able to make it Day. The Scriptures are as the Sun, a full Light to guide us to Heaven: The Light in every man, but as a Star, no full Light to travel by.

Arg. 2. If it convinceth of Sin. Righteouſneſs and Judgment, then 'tis a full Rule: But ſo it doth.

p. 7Anſw. It convinceth not of Juſtifying Righteouſneſs, viz. The active and paſſive Obedience of Chriſt; for it reveals not Chriſt at all.

Rep. It doth reveal Chriſt. Proof 1. Rom. 2.14. If the Gentiles do by nature the things contained in the Law, then it reveals Chriſt.

Anſw. They may do things contained in the Law, and never know Chriſt. 'Tis not the Law, but the Goſpel that reveals Chriſt.

Proof 2. If the Grace of God that brings Salvation hath appeared to all men, and teacheth to look for the appearance of our Saviour, then it revealeth Chriſt.

This Grace appears by the Goſpel where it comes; and the Goſpel teacheth to look for our Saviours appearance. Prove that the Light in every man reveals this Grace, or teacheth to look for the appearance of Chriſt. He adds, Proof. 3. p. 29. The Light was given to believe in before they were Believers: Therefore it reveals Chriſt to Unbelievers.

Anſw. The Light which we are to believe in is Jeſus Chriſt himſelf, and not that Principle of Knowledge that is in every man. And before we believe in Chriſt, even that we may believe in him, he is revealed to us by the Goſpel, not by the Light that is in every man. Proof 4. Ibid. The Light ſhined in mens hearts before they did believe, to give them the knowledge of the Glory of God in the Face of Jeſus Chriſt. Therefore it reveals Chriſt to all, even Unbelievers. Anſw. Read the place, 2 Cor. 4.6. God who commanded the Light to ſhine out of Darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the Glory of God in the face of Jeſus Chriſt. A. 1. Mark, 'Tis not ſaid (the Light) but (God) hath ſhined. 2. The true ſenſe is, God by the Goſpel propounding the Object, and by his Spirit enlightning the Eye, gives and encreaſeth the ſaving knowledge of Chriſt in his choſen; and thus firſt they become Believers, and afterward more and more are ſtrengthened in their Faith. And doth this prove that the Light in every man reveals Chriſt to all? to thoſe that have not the Goſpel? or that without the Goſpel it reveals Chriſt to any? (hath ſhined into our hearts) Had not they the Goſpel?

p. 8Arg. 3. If the Light in every man be an increaſing Light, p. 28. doth gradually lead men out of Darkneſs and Sin, as men take heed unto it, though it reveals not all things at once, then 'tis a full Rule: But 'tis an increaſing Light; for 'tis ſaid, To every one of us is given Grace according to the meaſure of the gift of Chriſt. Chriſt gives ſuch a meaſure now; a greater afterwards. And, p. 29. The path of the Juſt is as the ſhining Light, that ſhineth more and more unto the perfect day.

Anſw. This Argument, though not ſo well managed in the Diſpute, of any, had the greateſt ſhew of reaſon in it: But when it was Anſwered, that the Light in every man never grew up to make of it ſelf, and without the Scriptures, any diſcovery of Chriſt, all was daſht preſently. And there needs no more to be ſaid now. For though the uſe of Reaſon grows in a Child, and now it reveals Stealing unlawful, then Lying &c. and theſe firſt dimly, then more clearly; yet never attaining of it ſelf to reveal Chriſt, it muſt needs leave men in that dark ſtate in which Damnation is unavoidable: The Goſpel muſt deliver from this dark ſtate. The Light in every man cannot do it. If it were poſſible this Light could lead out of all Sin whatever, unable to reveal Chriſt, it muſt needs ſtill leave men in a ſtate of Damnation. The Grace that indifferent meaſures is given to Believers enjoying the Goſpel, as alſo the path of the Juſt who embrace Chriſt as revealed to them in the Goſpel, theſe put men into the ſtate of Salvation indeed; but they are one thing, the Light in every man another.

Obj. It might be thus objected, If we obey what this Light can reveal according to the meaſure of it, God will accept us: For in every Nation he that worketh Righteouſnes is accepted of him. And what is not revealed doth not bind. p. 33. The Church of Corinth was not to make the Epiſtle of the Church of Rome their Rule.

Anſw. 1. Promulgation indeed is neceſſary to the Obligation of a Law; till therefore the Church of Corinth had knowledge of the Epiſtle to the Romans, they were not bound to make it their Rule: But after knowledge, they were bound. Therefore if we ſhould obey this Light only, which in its higheſt p. 9meaſure cannot reveal Chriſt, we ſhould not work Righteouſneſs, that we might be accepted. For God having given us Scriptures, requires more of us than this Light reveals: And neither Circumciſion availeth any thing, nor Ʋncircumciſion, but Faith which worketh by Love.

Obj. p. 32. The Saints of old were according to their ſeveral attainments, to walk by the ſame Rule, and God would reveal to them, Ph. 3.16. Therefore this Light is a full Rule.

Anſw. 1. The Saints; what's that to every man? 2. They were to walk according to their ſeveral attainments: what they had got out of the Scriptures. By the ſame Rule, the Will of God laid down in the Scriptures, ſo far as they underſtood it. What's this to thoſe that have not the Scriptures? What is it to the Light that is in every man?

3. God would reveal more to the Saints. But where is any promiſe that God will reveal Chriſt to every Heathen that walks according to his Light, though he never enjoyes the Scriptures or the Goſpel? Much leſs, where hath God ever promiſed that he will immediately by his Spirit reveal ſavingly all neceſſary Truths to them who in compariſon of a Light they have in common with the Heathen, deſpiſe the precious Scriptures? Chriſt is a Myſtery made manifeſt by the Scriptures of the Prophets, Rom. 16.25, 26. But he that truſts to his own heart to make manifeſt Chriſt to him, is a Fool.

Obj. P. 29. We have a more ſure Word of Propheſie, unto which ye do well to take heed, till the Day dawn, and the Day-ſtar ariſe in your hearts. Therefore by minding this Light within, by degrees it will reveal Chriſt to us. They draw not theſe Concluſions; but I am ſo far from hiding their ſtrength, as they have done mine, that I had rather improve their Arguments to the utmoſt for them.

Anſw. 1. Prove that by the Dawning of the Day, or the Day-ſtar ariſing in the Heart, is to be underſtood Chriſts firſt appearance in Grace unto their Souls. Had not Chriſt thus appeared to them already? were they not Believers?

2. Prove that by the Word of Propheſie is to be underſtood the Light in every man. Can this Light help every man to Propheſie? are all Prophets?

3. The Word of Propheſie is the Scripture, in which are written the true Propheſies of God. Unto which we are to attend p. 10as long as we live on Earth; even till the Day of Glory dawn, and the Day-ſtar, Chriſt Jeſus, after that we have overcome, Rev. 2 26.28. ariſeth in our hearts, taken in by Viſion, as now by Faith.

Arg. 4. If the Spirit guides Believers into all Truth, p. 28. then the Light of this Spirit within muſt needs be a ſufficient (or full) Rule.

Anſw. 1. It is not ſaid that the Light in every man guides into all truth.

2. Nor is it ſaid, that the Spirit guides every man, yea, or any man without the Scriptures, into all truth.

3 The true ſenſe is, That the Spirit ſpeaking in the Scriptures, and enlightning the minds of Believers, ſhall lead them into all Truths neceſſary to Salvation. 'Tis weak to argue, Believers who enjoy the Spirit ſpeaking in the Scriptures, have a full Rule; therefore every man hath, even thoſe that enjoy neither the Spirit nor the Scriptures, but are left to the meer Light that is in every man to guide them.

Thus it may be ſeen, that neither in the Diſpute, nor by the improvement of his Arguments then urged, nor by his Additional Arguments, hath G. W. made good his Aſſertion, that the Light in every man is a full Rule.

I ſhall now (becauſe I look on this point as the very Seat of the Controverſie) lay down what I urged, and might have been urged to prove, That the Light in every man is not a full Rule; and conſequently no Rule at all by it ſelf to Salvation.

Arg. 1. If God ſaw good that even in Innocency this Light which we bring with us into the world, ſhould not be mans full and whole Rule, nor after to Moſes, nor after to Chriſt's time, nor in Chriſt's time, nor in the Apoſtles days then there is little reaſon to fancy 'tis a full Rule now. But God ſaw good that even in Innocency this Light ſhould not be our full and whole Rule; for to this he added a Brohibition of eating the Tree of Knowledge, to be parts of Adam's Rule; nor after to Moſes; for they were to offer Sacrifices, and be Circumciſed: Nor after to Chriſt; for the Ceremonial Law was part of their Rule: nor in Chriſts time; for he obſerved the Ceremonial Law, and alſo ſubmitted to Baptiſm: Nor in the Apoſtles days; for they upheld the Ordinance of Baptiſm and of the p. 11Supper: None of all which things could this Light of it ſelf, and without ſupernatural Revelation, direct us to, as our Duty: and therefore neither may it be looked on now as our full or whole Rule.

Obj. Touching Innocency, G. W. objected, Adam could diſcern by his Light within, he ought to abſtain from that Fruit.

Anſw. After and by the poſitive prohibition he was able to know it. But it was asked him, Could he have diſcerned it by the meer Light he brought with him into the World without the poſitive Prohibition? He acknowledged, He could not. So, in the poſitive Inſtitution of Chriſt, it was replied; G. W. if he would not ſhut his Eyes, might by the Light within him, underſtand, that the Celebration of Baptiſm and the Supper, is the Churches Duty; though without thoſe Inſtitutions promulged, no man with all his Light is able to find it out. Here let it be taken notice, that he granted in effect, the whole Argument: For he granted, that before the Prohibition came, his Light could not diſcover what was Gods pleaſure touching the Tree of Knowledge; and yet he yields, that God made abſtinence from this Tree his Duty: which is the whole contended for, And if even in Innocency, Mans perfect Light muſt not be the whole of his Rule; but to vindicate his abſolute Dominion, and to maintain his juſt Prerogative, would at his pleaſure, impoſe duty on man, over and above what his Light within could ſhew a reaſon for; what a miſerable Miſtake is it to imagine that now mans decayed Light ſhould, by Gods appointment, be the whole of that Rule we are to walk by? But though all was thus granted, and is very plain; yet troubled to ſee it go ſo ill with his Cauſe, he cavils, p. 30. much to this purpoſe; Was not God in Adam?

A. God is one thing, Adams Light another, created of God in him. God could reveal his pleaſure as he did by the Prohibition; but Adams Light, without that Prohibition, could not ſhew Adam, what was Gods Pleaſure, as to this Tree; as himſelf hath acknowledged.

He objects further, p. 30. mightily to the purpoſe The Scriptures were not Adams Rule.

A. Draw the Concluſion. Therefore Adams Light, without p. 12the prohibition, could diſcern that it was Gods pleaſure he ſhould not eat of the Tree of Knowledge. Theſe things hang cloſely.

Obj. Abraham, Enoch, had a Rule before the Scriptures were written: the Pen-men alſo; directing them in writing.

Theſe Impertinencies ſeem to prove ſomething, though nothing to the Point in hand. I therefore anſwer, 1. Though the Scriptures were not Adams Rule, becauſe then not written, yet to abſtain from the Tree of Knowledge, was part of his Rule in Innocency: To believe in the Seed of the Woman for breaking of the Serpents Head, was part of his Rule after the Fall; as alſo Sacrificing: Circumciſion part of Abrahams Rule: All and every of which Duties, the Light in every man could by no means find out without Supernatural Revelation. God was pleas'd to reveal theſe Duties immediately to ſelect perſons, as Adam, Abraham; and from them, by Tradition and Preaching, to communicate them to his Church in following Generations. And thus it appears, that before the Scriptures were written, the Light in every man was not his full Rule; but Gods will ſupernaturally revealed, and conveyed to poſterity by Tradition and Preaching part thereof. But now it pleaſed our Gracious God ſupernaturally to reveal his whole Will touching his Churches duty to the end of the World, unto particular men, moving them by his Spirit to write (which motion was their Rule for that Action) the ſame, and commanding others to tranſcribe Copies; that ſo our guidance to Heaven might ſafely be conveyed to poſterity; not loſt through neglect, nor forgotten through the ſlipperineſs of his peoples Memories; nor altered by relating it from mouth to mouth; nor corrupted by the Relation of it made ſometimes by wicked men. So that, as before the Scriptures were written, Gods Will made known partly by the Light in every man, partly by Supernatural Revelation, and conueyed to poſterity by word of mouth, Tradition and Preaching, was the full Rule of the Church then living; ſo the ſame Will of God more clearly and brightly made known by Supernatural Revelation, and conveyed down to us moſt ſafely by the Holy Scriptures of the Prophets and others, is our full Rule, in which we are to triumph, as guiding us comfortably to Glory and Salvation.

p. 13Obj. Touching the Ceremonial Law, he objects, p. 31. As for thoſe Laws of Ceremonies and Shadows to the Jews, Salvation doth not depend upon them.

Anſw. This is much to the purpoſe: The Query is, whether thoſe Laws were not part of their Rule before the death of Chriſt? and whether the Light in them, without the promulgation of thoſe Laws. could diſcover them? Though our Salvation doth not depend on the Jewiſh Ceremonies, yet had not the neglect of them before Chriſt's death, been ſin to a Jew? Had not the contempt of them then been the hazard of his Soul? Then it follows, that theſe Laws were part of their Rule, and that the Light within them, was not their full or whole Rule. The ſame is to be ſaid for the Supper and Baptiſm in the Apoſtles days. Theſe were part of the Churches duty, yet the Light within, without the help of Supernatural Revelation, or the Inſtitution promulged could not diſcover it.

Obj. p. 8. If the Light within doth not dictate Baptiſm nor the Supper, then if you Baptize, you do it not as lead thereto by the Light within.

Anſw. 1. Would theſe men prove that the Light within, without the help of Supernatural Revelation, can ſee Baptiſm and the Supper a Duty? Why then are they againſt it, rebelling againſt the Light within?

2. By the help of Supernatural Revelation, even the Scriptures, our Reaſon can tell us, our Conſciences can convince us of our duty herein. And we dare not ſhut our eyes againſt the Truth, leſt we periſh for ever. But were it not for Scriptures, our Light within could ſay nothing here. To conclude, Since ſomething which the meer Light within could not reveal, hath been the Duty of Gods people, from Adam in Innocency, to the Apoſtles days, it followeth that in all that time, the Light within was not their full Rule: And certainly that Rule that comes ſhort of what the Church in the Apoſtles days went to Heaven by, cannot be a full Rule to us.

Arg. 2. That which doth not reveal many duties which we are bound to perform, cannot be to us a full Rule, and ſafely bring us to Glory: A full Rule reveals all our duty, whatever God would have his Church do, and is pleaſing to him. p. 14But this Light in every man doth not reveal many duties which we are bound to perform. We are bound to believe that the Father is God, the Son God, the Holy Ghoſt God, and that theſe three are one God: But theſe are high myſterious Truths, which without Supernatural Revelation, the Light in every man can no way diſcover. We are bound to believe the Reſurrection of our Bodies, a fundamental Article of our Faith; but Reaſon cannot aſſure us of this: to ſeek for a new Birth; but meer Reaſon cannot apprehend this, nor the tendency of it, no more than whither the wind goeth: To pray that Gods Kingdom might come, his Spirit might govern within us, and cauſe us to bring forth fruit; hearing the Word; But this is a Myſtery, Mark. 4.11, 20. We are bound, not to have the leaſt motion or inclination in our hearts to ſin againſt God [Thou ſhalt not covet]. Conſequently, to repent of any ſuch Motion; fly to Chriſts Blood for the pardon of it; but by the light within Paul had not known Luſt, except the Law had ſaid Thou ſhalt not covet. We are bound to believe and repent of our Fall in Adam, and conſequently fly to Chriſt for recovery; but laying aſide Scriptures, this light cannot reveal that Adams eating the fruit of a Tree ſhould be our Fall. We are bound to keep the firſt day of the week a Sabbath to the Lord, one day in ſeven we are enjoyned in the fourth Commandment, the ſeventh from the Creation is not now the day, Col. 2.6. Let no man judge you in Meat or Drink, or in reſpect of a holy day, or the New Moon, or of the Sabbath days. It muſt then be one of the other ſix; and which doth the Scripture point out unto ſo much as the firſt? John was in the Spirit on the Lords day. And the Diſciples met on the firſt day of the week to break Bread. The bare light in every man cannot ſhew this. We are bound to celebrate the Ordinance of Baptiſm: Go Baptize. The Ordinance of the Supper: Do this. By all this it appears this light cannot be a full Rule. As much duty as it can reveal, ought to be done: theſe things which it cannot reveal, ought not to be left undone. If we would ſafely get to Heaven, we muſt with Caleb. fully follow the Lord, obey him in all his Commandments, and not thoſe only this Light reveals. Herod could do many things.

Arg. 3. My chief Argument is this; That which reveals not p. 15Chriſt, cannot poſſibly be a full Rule, or by it ſelf any Rule at all to Heaven. But the Light in every man, without Supernatural Revelation, can make no diſcovery of Chriſt. Therefore it cannot poſſibly be a full Rule, or by it ſelf be any Rule at all that can guide any to Salvation. The Major I prove; That that reveals not Chriſt, can of it ſelf be no Rule at all to Heaven. Two things will clear this.

1. There is no Salvation but by Chriſt. God hath indeed exalted Chriſt to be a Prince and a Saviour, to give Repentance to Iſrael, and forgiveneſs of Sins: But there is not Salvation in any other. Acts 4 12. For there is none other Name under Heaven given among men whereby we muſt be ſaved. 1 Cor. 3.11. Other foundation can no man lay than that is laid, which is Jeſus Chriſt. John 14.6 No man cometh unto the Father but by me. As there is but one God, ſo there is but one Mediator between God and Man, the Man Chriſt Jeſus, 1 Tim. 2.5. They that are without Chriſt, are without God, without hope, Epheſ. 2.12.

2. There is no Intereſt in Chriſt without Knowledge and Faith in him. This is that which the promiſe of Chriſt and all his Benefits is made unto, Gal. 3 22. That the Promiſe by Faith of Jeſus Chriſt might be given to them that believe. This is the Condition of the Promiſe of purchaſed Salvation, Mark 16.16. He that believeth ſhall be ſaved. How can any be ſuppoſed to obtain Intereſt in Chriſt, and Salvation purchaſed by him, that hath not the Qualifications to which Chriſt is promiſed, that comes not up to the Condition of the Promiſe? Again, whom God hath decreed to ſave, on them he doth infallibly beſtow Faith and the Knowledge of Chriſt. Acts 13.48. As many as were ordained to eternal life believed. All that are to be ſaved, ſhall know Chriſt, Iſa. 54.13. All thy Children ſhall be taught of God. That it is to know Chriſt, See John 6.45. They ſhall be all taught of God; every one therefore that hath heard and hath learned of the Father, cometh unto me. Further, This work he hath committed unto Chriſt to beſtow the knowledge of himſelf on all that are to be ſaved, John 17.2, 3. Thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him. And this is Life eternal, that they might know thee the only true God, and Jeſus Chriſt whom thou haſt ſent. Thoſe that are given to p. 16Chriſt, are all to be ſaved. Eternal Life is to be given to them all: and ſince this is eternal Life to know Chriſt, it follows that the knowledge of Chriſt is to be given to them every one. And this follows too, to whomſoever the knowledge of Chriſt is never given, to them eternal life is never given.

The Minor I prove; That the Light in every man reveals not Chriſt. Had not God ſaid, Gen. 3.15. I will put enmity between thee and the Woman, ond between thy ſeed and her ſeed; it ſhall bruiſe thy Head. How could Adam with all the Light that was left him after the Fall, ever have underſtood, that it was the Gracious Deſign of God to ſave loſt man by a Saviour, the Seed of the Woman? 1 Cor. 2.11. What man knoweth the things of a man, ſave the Spirit of man which is in him? Even ſo the things of God knoweth no man, but the Spirit of God. Hence it is that the whole Doctrine of Jeſus Chriſt in Scripture is called a Myſtery, 1 Tim. 3.16. And without Controverſie great is the Myſtery of Godlineſs, God was manifeſt in the fleſh, juſtified in the Spirit, ſeen of Angels, preached unto the Gentils, believed on in the World, received up to Glory. Chriſt's Love to his Church is a Myſtery, Eph. 5.31, 32. For this cauſe ſhall a man leave his Father and his Mother, and ſhall be joyned unto his Wife, and they two ſhall be one fleſh. This is a great Myſtery, but I ſpeak concerning Chriſt and the Church. Every Truth that bears any relation to Chriſt, is a Myſtery, precious, but ſecret, hid in God, that which the Light every man hath that comes into the world, could never find out, were it not for Supernatural Revelation. Yea, the very Angels of God, who greatly excel us in knowledge; the Church being ſupernaturally taught of God, have from it received Light to underſtand this Myſtery, Eph. 3.9, 10. To make all men ſee what is the Fellowſhip of the Myſtery which from the beginning of the world hath been hid in God: To the intent that now unto the Principalities and Powers in Heavenly places might be known by the Church the manifold wiſdom of God. The Light of every man cannot poſſibly give the knowledge of Chriſt: Only Chriſt himſelf can do this, Luke 10.22. No man knoweth who is the Son but the Father, and who the Father is, but the Son, and he to whom the Son will reveal him. Where therefore the Goſpel comes not (for Chriſt reveals himſelf by the Goſpel) for all the Light men brought with them into the p. 17World, they have been there utterly deſtitute of all knowledge of Chriſt, Iſa. 55.5. Thou ſhalt call a Nation that thou knoweſt not, and Nations that know not thee, ſhall run unto thee. Yea, Chriſt hath not been ſo much as named amongſt them, Rom. 15.20. I have ſtrived to preach the Goſpel, not where Chriſt was named.

Obj. G. W. in a Book ſtiled, The Light and Life of Chriſt within, would prove, That this Light can reveal Chriſt, p. 46. becauſe it can reveal God. And Chriſt is God. If it be told him, that Chriſt is not our Saviour conſidered meerly. as God, but as God-man, that hath ſuffered for us: he objects, John 8.58. Before Abraham was I am. John 17.5. Glorifie thou me with the Glory I had with thee before the world was. He was before he took our Nature, and was he not a Saviour then

A. Let it be conſidered how Chriſt is our Saviour. He is our Saviour by purchaſing Forgiveneſs and Salvation for us by his Blood; and he is our Saviour by applying that purchaſe to us. This purchaſe is the Ground-work of our Salvation: Had there been no purchaſe, there had been no application of the things purchaſed. Before Abraham was, Chriſt was our Saviour as God, who was to become man, and ſhed his Blood for us, to purchaſe our Pardon and Salvation; and ſo he applied to us what he was to purchaſe. Now he is our Saviour as God-man, that hath already purchaſed our pardon and Salvation, by ſhedding his Blood for us. To prove that he is our Saviour conſidered meerly as God, is to prove, that he ſaves us, though he never did, nor ever was to take our Nature upon him, and ſhed his Blood for us. Truly had he never been deſigued to this, he had not been our Saviour any more than he is the Saviour of the Fallen Angels, whoſe Nature he was not to take on him. Thoſe therefore who before Abraham was, knew not Chriſt, as he was to be the Seed of the Woman, knew him not as the Saviour: And ſo now, thoſe that know not Chriſt as God in our Nature, who by his death hath purchaſed forgiveneſs and ſalvation for us, know him not as our Saviour.

Obj. He objects further, John 6.41. I am the Bread which came down from Heaven. Eph. 4.10. He that deſcended, is the ſame that aſcended.

Anſ. Doth this prove that Chriſt is not our Saviour as p. 16duplicate page p. 17duplicate page p. 18God-man, purchaſing forgiveneſs for us, ſuffering in our ſtead; but as God only? This rather confirms the contrary. For this was his main end in coming down from Heaven, that he might take our nature on him, and by dying purchaſe forgiveneſs for us, that having finiſhed this work, he might aſcend again. This proves him our Saviour as God-man.

Obj. p. 70. His Divine Nature hath given us all things that pertain to Life and Godlineſs, 2 Pet. 1.3. To which may be added Iſa. 45.15. O God of Iſrael the Saviour. Theſe Scriptures prove him a Saviour as God.

A. As his Man-hood concurs with his God head in applying his purchaſe to us, Rom. 5.10. We ſhall be ſaved by his Life. Chap. 4.24. He was raiſed again for our Juſtification. Chap 8. 34. He lives for ever to make interceſſion for us. So his Godhead concurs with his Man hood in applying his purchaſe to us; and thus his Divine Power gives us all things that pertain to Life and Godlineſs. But this hath nothing in it to prove, that conſidered meerly as God, he is our Saviour; and that he never as God man, purchaſed Salvation for us, or that he applies ſalvation to us without any reſpect to his purchaſe; or that his manhood doth not at all concur in applying ſalvation to us; God is our Saviour, but in ſaving us he give us nothing but what is purchaſed. Let it be remembred, that ſince Chriſt as God-man did purchaſe our ſalvation, and ſtill his Manhood concurrs with his Godhead in applying it, Chriſt as God man is our Saviour, and not as God only. And to deny that Chriſt is our Saviour as God-man, is to contradict all promiſes and Prophecies concerning Chriſt as the Son of Man, the Seed of the Woman, the ſeed of Abraham, of David, that a bone of him ſhall not be broken, that he ſhould be a man of ſorrows. In the old Teſtament. And to contradict the whole Hiſtory of the New; and indeed the whole Goſpel of Chriſt. What ſaith he of himſelf? Rev. 22.16. I am the Root and Of-ſpring of David. As God the Root, as man the Of-ſpring. And what was his main deſign in taking our nature? Mind that Scripture, Matt. 26.28. This is my blood of the new Teſtament which is ſhed for many for the remiſſion of ſins. His deſign was, by dying for us to purchaſe our pardon and conſequently ſalvation. Act. 20.28. God purchaſed the Church by his blood. This never could be, excluding his manhood. As God man then he is our Saviour.

p. 19It follows, If the light in every man can of it ſelf Reveal Chrſt as our Saviour; then it muſt without the help of ſupernatural Revelation, diſcover that the Son of God took our Nature on him; that he did dye for us; that he did purchaſe forgiveneſs and ſalvation for us by his death. If it cannot Reveal theſe things it cannot reveal our Saviour; for by theſe things he is our Saviour. Let me a new propound my Argument. That that Reveals not Chriſt as God-man, that hath dyed for us, to purchaſe our forgiveneſs; cannot be a full Rule, cannot guide us to ſalvation. But this Light cannot ſo Reveal him. I prove the Major by that Scripture. John 6.53. Except ye eat the fleſh of the Son of man and drink his blood, ye have no life in you; Except by a lively Contemplation of your humane nature aſſumed into one perſon with my divine Nature, faith in Gods mercy ſprings, and is dayly nouriſhed and ſtrengthened and quickned in you. Your ſouls are not ſanctified, not reconciled to God and his wayes, you have no heart to ſerve God in ſincerity, ſo as to be accepted of God and to live with him in Eternity! You are dead in your ſins: If life Eternal be to know him as Jeſus Chriſt whom the Father ſent, John. 17.3. Then not to know him as Jeſus Chriſt whom the Father hath ſent, is to be deprived of Eternal life. The Jews therefore though they truſt in a promiſed Meſſiah, yet not looking on him as already ſent, they periſh. God hath now ſet him forth to be a propitiation through faith in his Blood, Rom. 3.25. If we have have not faith in his blood then there is but little hope to have Gods wrath turned away from us. But the light in every Man, as hath been ſhewn, cannot of it ſelf reveal Chriſt at all, much leſs thus reveal him. We have a Maxim in Philoſophy, nil fit in intellectu quod non fuit prius in ſenſu. All our knowledge comes in by our ſenſes. And it holds good here, for as we in this age, could never have known that there was ſuch a man as Alexander the great, were it not that we read and hear of him; ſo by the bare light in every man never could we attain to know that Chriſt was born, that he lived a ſinleſs life, that he ſuffered death; ſuffered for our ſins, by the appointment of the Father; and thereby obtained Eternal Redemption for us; and that he roſe the third day, and is now removed up into glory. God doth not ordinarlly give us this knowledge any other way but by our ſenſes, Rom. 10.17. p. 20Faith comes by hearing, verſ. 14. How ſhall they believe in him of whom they have not heard, This knowledge then comes not from our light within, but from our light without, viz. the Goſpel, read or preached to us. The Concluſion, 1 hope, is now evident that this light in every man is no full Rule; nor by it ſelf, is it any Rule at all to Heaven.

Object. G. W. Divinity of Chriſt, p. 41. Then all the Gentiles that have not the Goſpel preached to them periſh.

Anſw. 1. The Scriptures Reveals but one way of Salvation for the Jew, and for the Gentile or Heathen, and that his knowledge of, and faith in Chriſt, Rom. 3.30. Seeing it is one God ſhall juſtifie the Circumciſion by Faith, and the Ʋncircumciſion through Faith, Gal. 3.8. The Scripture foreſeeing that God would juſtifie the Heathen through Faith Preached before the Goſpel unto Abraham. 2. Therefore where God deſigns the ſaving of any among the Gentiles, he doth bring them to the knowledge of Chriſt, and works faith in them; and this ordinarily by the Goſpel which the word of Faith, Ro. 15.12. There ſhall be a Root of Jeſſe, and he that ſhall riſe to reign over the Gentiles; in him ſhall the Gentiles truſt. 3. Therefore, where the Goſpel is not given, generally they periſh. Where no Viſion is the people periſh.

Object. Divination of Chriſt. p. 40. This layes the blame upon God that they are not ſaved.

Anſw. Methinks Men ſhould dread to oppoſe ſo clear a truth by ſo deſperate a deduction, leaſt God condemn them for Blaſphemers of his Majeſty at the laſt day. A fallen creature without a Saviour cannot be ſaved, now is the blame to be laid on God that Devils are not ſaved, becauſe God provided not a Saviour for them? What a wicked and helliſh Poſition is this, (if God gives not every ſinner what is neceſſary to Salvation, the blame is to be laid on God that he is not ſaved?) Without Regeneration no man can be ſaved; is the blame of every damned mans perdition to be laid on God, becauſe he did not Regenerate him? Is God thus a debter to ſinners? Who hath firſt given to him? By ſin all mankind hath forfeited ſalvation, God was not bound to provide for us a Saviour, any more then for the fallen Angels; therefore it cannot be he ſhould be bound to give the Goſpel to every one of us, though without this we ordinarily periſh. The Goſpel is Gods own, p. 21and may he not without blame do what he will with his own? give it to whom he pleaſe? and deny it to whom he pleaſe? Have not all men by ſin deſerved to be deprived of it, though ſome men more then others? If then we have it, let us humbly adore Gods grace vouchſafeing favour above deſert: If others go without; Let us commiſerate and pray for them, let us tremble at Gods wrath, through which their Land is darkned; let us juſtifie the moſt holy God, not dealing worſe with them then they have deſerved: Though, as hath been manifeſted without the Goſpel, the light in every man give not the leaſt knowledge of our Saviour; and ſo cannot of it ſelf giude us one ſtep towards Salvation. For no obedience is any ſtep in the way to Heaven, till it flowes from faith in Chriſts blood for Pardon and Reconciliation.

2. I come now to my ſecond Aſſertion, to ſet forth the Scriptures worthineſs to be embraced as the chief and higheſt Rule. 'Tis this, That the will of God laid down in the Scriptures is our only Rule to Heaven and Salvation. I demanded of G. W. an Affirmation or denial, but could have neither. I read his promiſe to him and to all the people, and urged him to affirm or deny, but ſtill he refuſed. The writings abſtractively, ſaith he, that is the Ink and letters drawn upon the Paper, are not the only Rule, When my Aſſertion was, The will of God laid down in Scripture, is the only Rule to Salvation. This I preſt him ſtill to deny or affirm He would not, nor would he many others times ſignifie his affirmation or denyal to my Queſtions propounded, though he had made an agreement with me in Writing to do it; not being as good as his word, and making himſelf ſo often guilty of falſe-hood. The Lord give him to ſee the evil of it. When I ſaw I could get nothing out of him, I challenged him to deny his Aſſertion if he durſt. He ſtill ſtood off. Then I challenged all the reſt on the ſtage there, one by one, pointing to them ſingly, to deny it if they durſt. All mute. At length Robert Ludgater, Granted that the will of God revealed in Scripture is the only Rule. And thus in effect it is acknowledged that they only are in the way to Heaven who walk according to Gods will revealed in Scripture. And there is good reaſon for his grant. For if the Scriptures be a full Rule, revealing all; Gods will laid down there muſt needs be the only Rule. What can be more then all? No other p. 22Doctrine to be Preached, 1 Tim. 1.1.3. None are to be wiſe, foreign, above what is written, 1 Cor. 4.1. foreign, By many parcels God ſpake in times paſt; in theſe laſt days by his Son, H…b. 1.1. In regard Gods ſpeaking to us by his Son is oppoſed to his ſpeaking to us by many parcels or parts, it follows that by his Son he hath ſpoken to us his whole Will; ſo that now we are not to expect any parcel or part more to be revealed to the end of the World, to guide and bind his Church. Yea, they are to be accurſed that preach any other way to Salvation, than what is written Gal. 1.8. Though we or an Angel from Heaven preach any Goſpel unto you, than that which we have preached unto you, let him be accurſed. The Goſpel that Paul preached is written in the Seriptures.

After this Grant, one might wonder to ſee what they write, Glory of Chriſt's Light within, p. 10. Without ſpiritual illumination of the Ʋnderſtanding, the Scriptures cannot be underſtood; therefore this ſpiritual Light in the Ʋnderſtanding is a Rule to know the Scriptures by.

Anſw. It ſeems after a Grant that Gods Will laid down in Scripture is the only Rule, they bethink themſelves of another. But a Rule is one thing, clearneſs in the eye to ſee the Rule another, Gods Will laid down in the Scripture is the Rule to Heaven; Spiritual Illumination, the clearneſs of our Underſtanding to ſee the Rule.

Obj. ibid. Presbyterian Miniſtry put falſe interpretations and gloſſes upon Scripture.

Anſw. A Calumny: The day will reveal who do this. At preſent it ſufficeth that 'tis granted tacitly, that Gods Will leading to Heaven is laid down in Scripture, expreſly, that Gods Will laid down in Scripture is the only Rule to Glory: For hence it follows, that he only is in the way to ſalvation, that walks according to Gods Will laid down in Scripture.

Can ſo much be ſaid for the Light that is in every man? that the Will of God revealed by it, is the only Rule that guides to Heaven. They would not in the Diſpute affirm this. Yet ſomething R. Ludgater did ſay, viz. That the Light within did diſcover that which is the only Rule. To which it was anſwered, that the enlightned Underſtanding of Believers did indeed in Scriptures diſcover Gods Will, which is the only Rule to ſalvation. But it was asked, Is the Will of God as p. 23much of it as is revealed by the bare Light in every man without the help of Scripture, the only Rule to Heaven? To which R. L. anſwered No. So that here is an acknowledgment that Gods Will, as much of it as is diſcovered by the Light in every man, is not the only Rule to Heaven. Hence it follows;

1. That the Light in every man by it ſelf, or ſo much only of Gods Will as this Light by it ſelf can diſcover, is no Rule at all to Heaven; for there is but one way thither.

2. That they who teach men to attend to, and walk by that Light only, which they brought with them into the world, do direct them out of the way to Salvation.

3. That Gods Will revealed barely by this Light, and Gods will revealed by the Scriptures are not every way the ſame; becauſe his will revealed in Scripture is the only Rule: revealed by this Light 'tis not, according to confeſſion: They thus differ, that the Scripture reveals much more than this Light, and that in points neceſſary to Salvation.

4. That the Scriptures are not to be rejected; but we are bound to believe and obey them, in thoſe things they diſcover over and above what this Light can of it ſelf diſcover.

5. That thoſe who will make this Light that every man hath, their only Rule, rejecting of Scripture in thoſe things this light cannot diſcover, are out of the way to glory and Salvation, are miſerable and to be pitied.

3 I aſſert, the Scriptures are an Infallible Rule to heaven. To clear things.

1. By the Scriptures, underſtand the Scriptures taken in their right ſence. This caution might ſeem needleſs for the words of Scripture taken in a wrong ſence, are not Scripture ſo much as our own fancy; but tis to prevent miſtakes.

2. This Light in every man cannot of it ſelf help any, ſpiritually to underſtand the ſence of the Scriptures, p. 17. l. 3. ſaith he, an unconverted man cannot underſtand the Scriptures. I over look the cenſure there.

3. This Light doth not alwayes find out the true ſence of Scripture, 'tis ordinary for men to found their contrary opinions on the Scripture. Paul p. 17. l. 5. enjoying Scripture, but for all this, Light miſſing the ſence, perſecutes the Saints.

4. Yet this Light may poſſibly ſtumble upon the true ſenſe p. 24of Scripture in all points neceſſary to Salvation; the Scripture is perſpicuous in theſe: and many deſtitute of the ſpecial Illumination of the ſpirit and all ſaving grace, have been Orthodox in theſe points.

5. The Spirit of God doth by a common operation help men to underſtand the true ſence of Scripture; hence the ungodly amongſt us believe thoſe truths, which Turks and Jews, p. 16. l. 3. Will not be convinced of.

6. The Spirit of God by a ſpecial operation helps the Saints ſpiritually to apprehend the true ſenſe of Scripture. p. 15. The Inſpiration of the Almighty giveth underſtand. And this in all points neceſſary to Salvation. The ſpirit ſaith Chriſt ſhall lead you into all Truth. The duty of all, is to look up to God by prayer for his ſpirit in a right manner to underſtand the Scriptures.

1. They are in themſelves, an infallible Rule. That is, 1. A Rule that cannot deceive us. 2. A Rule which if we practiſe, in all it requires of us, we cannot poſſibly miſs of Salvation. Three things neceſſarily concur to make a Rule thus Infallible. 1. It muſt reveal truth, for this only leads to heaven. 2. It muſt reveal nothing but truth, it muſt be incapable of revealing any error inſtead of truth, otherwiſe it may poſſibly deceive us, and we miſs of heaven. 3. It muſt reveal the whole truth, at leaſt all neceſſary to ſalvation; otherwiſe following it we may come ſhort of Heaven.

That the Scriptures are in themſelves an Infallible Rule. I proved in the firſt diſpute (for there I then began.) 2 Tim. 3.16, 17. All Scripture is given by Inſpiration of God, and is profitable for doctrine, &c. that the man of God might be perfect, throughly furniſhed to every good work. He fled from the argument by a rambling diſcourſe, but neither then, nor ſince in his book hath he anſwered it. Let the judicious read, p. 15. The proof here is clear: For, that reveals Truth to us, nothing but Truth, all Truth neceſſary to ſalvation, muſt needs be in it ſelf an Infallible Rule to heaven. But the Scriptures reveal Truth; given by divine Inſpiration: Nothing but Truth, all Scripture is given; no part given by the ſuggeſtion of Satan; nothing dictated by a principle of darkneſs: Pſal. 12.6 The words of the Lord are pure words. All Truth, able to furniſh to every good work. Therefore an Infallible Rule in themſelves.

p. 252. They are an Infallible Rule to us. That is, we can be ſure; or good and undeceiving grounds, that all dictates and directions out of the Scripture are from God, and ſufficient to guide us to ſalvation. The Miracles of the Pen-men, the Efficacy of the word working ſo good a change, on ſo many in all ages; The Innate Characters of divine Authority ſtamped on the word, as the Holineſs, Majeſty, Sublimity, and Truth of Prophecy; ſuffice abundantly to ſatisfie our hearts, they are from God; all from God. And ſatisfied in this; their own Teſtimony, their excelling fulneſs, compared with any other Rule what ever, and the Conſolation of our Spirits upon our Univerſal and ſincere obedience to God ſpeaking in them, give us ſweet aſſurance that they are a ſufficient guide to Salvation. From one of the Characters mentioned, the Truth of Prophecy; the Apoſtle Peter hath full aſſurance that the Scriptures are a moſt ſafe Rule to walk by, 2 Pet. 1.19. Nevertheleſs we have a more ſure word of Prophecy, whereunto ye do well that ye take beed.

Can ſo much be ſaid for the dictates and directions of every mans heart? That they are an Infallible Rule to us? That as men may be ſure, that all directions out of the Scriptures are from God, ſo they can be ſure, on good & undeceiving grounds, that all directions out of their hearts are from God. It will be ſaid, the compariſon is not rightly ſtated, it ſhould be, ſo all directions of the Light in every man are from God. To this I anſwer, So far as men make the Light within their Rule, they have nothing to walk by, but dictates or counſels out of their own hearts. Let but the Queſtion then be ſtated, as that it might meet with the concerns of men as to their practice, and it muſt be thus: I ſhall not therefore alter the ſtating of this Queſtion, though in the handling of it, I ſhall not wave that Query, whether all directions of the Light be infallibly from God?

1. Can it be ſaid that out of our hearts we are ſure, proceed no dictate or direction from darkneſs or error within, as we are ſure no directions out of ſcripture proceed from any ſuch principle? Not only in the Unregenerate is there darkneſs (ye were ſometimes darkneſs) but in the Regenerate alſo: The word of Prophecy ſhines in the hearts of believers, yet it ſhines there in a dark place, 2 Pet. 1.1, 19. compared. And this darkneſs p. 26abides whilſt on earth, 1 Cor. 13.12. Now we ſee in a Glaſs darkly. That (Now) is whilſt on Earth. 1. Becauſe oppoſed to (Then) which is after this Life is ended. 2. Becauſe it is as long as Faith, Hope, and Charity abideth, verſ. 13. And (Now) abideth, Faith, &c. and that is whilſt we live on Earth, darkneſs and error within will be prompting amiſs.

Have all Men that know the Scriptures as much reaſon to ſay, we are ſure no iuward Counſel that we have, proceeds from the ſuggeſtion of Satan; as to ſay no Scripture-Counſel is ſuggeſted by him? Within men are to be found many evil motions from Satan, 1 John 4.1. Try the ſpirits, for many falſe Prophets are gone out into the World. The Devil is a buſie Agent; He filled the heart of Ananias and Saphira to lie to the Holy Ghoſt. He put it into the heart of Judas to betray his Maſter.

Obj. Theſe were unconverted.

Anſw. Are all Converts free from his Temptations? Remember the Devil had acceſs to Adam, even in Innocency; to Peter: And why are Saints bid reſiſt him, ſtedfaſt in the Faith? And to put on the whole Armour of God? It is now impoſſible for men to go aſtray, walking after the Counſels, they find within, as it is impoſſible to go aſtray walking after the Counſels that are found in Scripture? Eccleſ. 11.9. Rejoyce O young Man in thy youth, and walk in the waies of thy beart and in the ſight of thine eyes; but know, that for all theſe things God will bring thee to Judgement. If a man ſaith, I ſhall have peace though I walk after the imagination of mine own heart; the Lord will not ſpare, but then the anger of the Lord and his jealouſie ſhall ſmoak againſt that man. Can this pleaſe God, that every man ſhould do what is right in his own eyes?

3. Can it be ſaid that the Light in every man dictates in his heart the whole Truth, as much as is neceſſary to ſalvation? What though it ſhould be able infallibly to tells us, that we ought not to commit murther, or adultery, and direct us in ſome other few moral duties? Yet as long as it cannot infallibly, reveal all Truth neceſſary to ſalvation (for as hath been ſhewn, 'tis no full Rule) it cannot poſſibly be an infallible Rule to heaven.

4. Can it be ſaid that every man hath an infallible Spirit of diſcerning the Counſels of this Light within him; from the p. 27Counſels of darkneſs, ſin and error within him, and of Satan that hath acceſs to him? If every man had ſuch a ſpirit, yet were not this Light to be preferred, becauſe it reveals but few truths in compariſon of the Scriptures. But the unconverted have not. p. 16. Paul miſtaken was unconverted. And ſaith our Saviour, They that kill you ſhall think they do God ſervice. They find no counſel in Scripture putting them upon this; therefore they muſt find it in their own hearts: 'Tis the Counſel of darkneſs and error, yet taken for the Counſel of their Light; for they approve it and think it to be from God. They are not therefore infallibly guided in judging the counſels of their hearts. Nor have the converted this infallible ſpirit of diſcerning the dictates of Light within, from the dictates of Darkneſs. The young Prophet could not diſcern when the old one counſelled in the name of the Lord to come back and eat Bread, 1 King. 1.18. David thought he ſhould pleaſe God by bringing up the Ark though in a Cart: 'Twas by the Counſel of his own heart, not of the Scriptures. Nathan thought David might build God a Temple, 2 Sam. 7.2, 3. Since no man hath an infallible Spirit of diſcerning between the Counſels of Light and Darkneſs in the heart, how can men ſay of every motion in their hearts, I am as ſure this is, and this is not from God, as they can ſay of all the Counſels in the Scripture, I am ſure theſe are from God? When men have their right ſenſe of what is counſelled in their hearts they may poſſibly take Error for Truth; When they have the right ſenſe of what is counſelled in Scripture, they cannot. We need no infallible Spirit to help to diſcern the Counſels of Light and Darkneſs in Scripture; for all there comes from God. To make the Counſels of the Scripture our Rule is ſafe. To make the Counſels of our hearts, dangerous. 'Tis the way to be led into a thouſand errors. A deceived heart hath turned them aſide.

5. May it not be poſſible for the Light in every man to dictate ſome error for Truth, at leaſt through our fault, forcing it to ſpeak when it ſhould be ſilent?

Obj. It might be objected, that I confeſſed it to be a Light wrought by the ſpirit of God in every man and how poſſibly can a Light of the Spirit of God direct amiſs?

Anſw. 1. The Spirit the Creator, who ſpeaks in the Scripture p. 28cannot poſſibly fall from his goodneſs, and dictate Error. But things created are in their nature mutable; may fall from their goodneſs, and dictate Error; as is to be ſeen in many of the Angels, and in our firſt Parents. Conſider Evahs Judgement which was wrought by the Spirit of God, Gen. 3.6. The Woman ſaw that the Tree was to be deſired to make one wiſe, (She ſaw) 'twas an act of her Judgement or that power of judging, which the ſpirit of God had, in perfection, created in her. (She ſaw that the Tree was to be deſired) 'twas falſe, She erred. Here you ſee what the Spirit of God reveals is mutable and falls from its goodneſs, and ſo dictates Error. And if Evahs Judgement failed her, may not our power of judging what is Gods will, what not, call it Light or what you will; fail us, though created by the ſpirit of God?

2. This Light that Gods ſpirit hath created in us, is now placed there where it meets with much Darkneſs and Vice to corrupt it: But a corrupt Judge will paſs a wrong ſentence.

3. Paul perſecuting the Church acted according to his conſcience, Act. 26.9. I verily thought with my ſelf that I ought to do many things contrary to the name of Jeſus of Nazareth. The Scripture ſets forth Conſcience by thoughts, Ro. 2.15. Their Conſcience bearing witneſs, and their thoughts mean while accuſing or excuſing one another. Therefore Pauls Conſcience put him on to perſecute. The great Query is whether Pauls Conſcience did act according to Pauls Light, or againſt his Light, or according to his Darkneſs only, his Light ſtanding Neuter. Not againſt his Light; for Paul not having ſtudied the Scriptures ſufficiently concerning Chriſt; not having attended to the Doctrine of Chriſt, preached by his Diſciples, was not informed concerning Chriſt; the light he brought with him into the world, unable to reveal that there ſhould be a Chriſt, much leſs that this Jeſus of Nazareth is he; he therefore had no Light concerning Jeſus of Nazareth for his Conſcience to act againſt, & further, though a man may act againſt his own light, yet a mans Conſcience never acts againſt his Light: Hence is it, that when a man acts againſt his Light, he acts againſt his Conſcience alſo; this ever ſiding with his Light. If it ſhould be ſaid Pauls Conſcience acted according to his darkneſs only, his Light ſtanding Neuter; I ask, what Light was that that ſtood p. 29Neuter? Any Light able then to reveal Jeſus of Nazareth to be the Chriſt? Since he had no ſuch Light, no ſuch Light could ſtand Neuter. Let it be conſidered, God ſets up Conſcience in man to act according to the beſt preſent Light in him. This cannot be denied. Hence, when Conſcience hath not ſatisfying light to act by, it is doubtful, and refuſeth to encourage to act: when it hath light diſcovering ſuch an action contrary to Gods Will, it reſtrains from doing it; if it be done, it accuſeth, condemneth: When it hath light repreſenting ſuch an action pleaſing to God, it puts on to do it, excuſeth, approveth a man for doing it. And doth it with any confidence encourage to do a thing, unleſs a mans beſt preſent light be poſitively for it. Since Pauls Conſcience did poſitively put him on to perſecute the Church, and this with all confidence (I thought verily) I conclude Pauls Light ſtood not Neuter; but his preſent Light, his beſt preſent light, all his beſt preſent light was poſitively for perſecuting the Church of Chriſt. Now judge whether this light within may not dictate Sin for Duty, Errour for Truth.

4. It is poſſible for darkneſs to prompt Errour in ſtead of Truth: But this Light which the Spirit of God hath created in every man is darkneſs: Therefore it is poſſible, nay very eaſie, for this Light to prompt Errour, and hard in ſome caſes to do otherwiſe. That it is darkneſs I prove, Matth. 6.23. If thine Eye be evil, thy whole Body is full of darkneſs. Some peoples eyes are evil, and if their whole bodies be full of darkneſs, it follows, that there no true Light at all in them; the Light that is, is real darkneſs. It therefore is added, If the Light that is in thee be darkneſs, how great is that darkneſs? Luke 11.35. Take heed that the Light, which is in thee be not darkneſs. If there were no danger that a mans Light ſhould be darkneſs, what room were there for this warning; It is therefore uudeniable that there is a Light in man which is but darkneſs. And I ask, what Light is that? Not Chriſt himſelf in the Saints; not his holy Spirit that dwelleth in them; not the Light of the Goſpel taken in by Faith; not the ſpecial illumination of the Holy Ghoſt. Tell us then, what Light can it be, but the Light we brought with us into the world; the Light that is in every man? He that hath no more but this Light, is all Darkneſs; Therefore it is ſaid, Eph. 5, 8. Ye p. 30were ſometimes Darkneſs: All darkneſs: Ye had then not one Drachm of Light in you: the Light you had, was but Darkneſs.

Q. But how can this be? If it be Light, 'tis Light; how can it be, and not be the ſame thing?

Anſ. It can of it ſelf without Scripture, teach Moral Duties; that God is to be worſhipped, Parents obeyed, &c. as hath been hinted often; and in this reſpect 'tis Light. But it cannot reveal Chriſt of it ſelf. When he is revealed by the Striptures and preaching of the Goſpel, it cannot diſcern him, nor any other ſpiritual Myſtery of the Goſpel, for they are ſpiritually diſcerned, the Natural man with all his Light cannot reach to this. And in theſe two reſpects 'tis meer darkneſs; no more able to guide a man to Salvation than darkneſs it ſelf.

Obj. We may not put Light for Darkneſs.

Anſ. When Chriſt evidently hints, the Light within may be darkneſs, muſt he be thus reproved, You may not put Light for Darkneſs? That which in reſpect of Morals is Light, he calls Light; and the ſame, being in reſpect of Spirituals, real Darkneſs, he properly calls it ſo. He doth not therefore put Light for Darkneſs: And G. W. himſelf acknowledgeth, Div. of Chriſt, in Anſwer to Mr. Dawſon, p. 42. That the Natural man bath not power to diſcern ſpiritual things. Is not his Light darkneſs then? What he adds, yet he hath a power to receive them; is very odd: For how do men receive ſpiritual things into their Souls, but firſt by diſcerning them, then approving and embracing them? His Reaſon is miſerable; for after Converſion, he doth, ſaith he, receive them. He might as well have ſaid, the Unconverted hath power to receive ſpiritual things; for after Converſion he doth diſcern them. 'Tis as if he ſhould have ſaid, When Sampſon was an Infant he had power to carry the Gates of a City up the Hill; for when he was a man he did it. In Converſion we receive a new Light, and a new Heart, which is a new power to receive ſpiritual things.

This Light that is wrought in us by the Spirit of God, when put upon it, to direct us how to obtain Pardon and Juſtification, bids us ſeek it by the works of the Law, never pointing to Chriſt: therefore, at leaſt being forced to ſpeak through p. 31our fault, where it ſhould be ſilent, as being unable to direct herein, it both can and doth miſguide. It will be yielded in terms I think, that there is no Pardon or Juſtification without Faith in Chriſt. And it hath been proved, that this light of it ſelf cannot ſpeak one Syllable of Chriſt, therefore it cannot tell us how to obtain Pardon and Juſtification. If then we will force it to ſpeak in this point, it muſt needs ſpeak Falſhood, if any thing. See it thus directing, Rom. 2.13, 14. The doers of the Law ſhall be juſtified; for when the Gintiles which have not the Law, do by nature the things contained in the Law, theſe having not the Law, are a Law to themſelves. The Apoſtle lays down the way of Juſtification by the Law of works. [The Doers of the Law ſhall be juſtified] He proves it; for the Light of Nature puts the Gentiles upon doing of the works of the Law, that they may be juſtified; having no knowledge of the Law of Grace, which direct to Chriſt by Faith for Juſtification, they walk by the Law of works; which is no way to Heaven for a fallen Creature. The like we may ſee in ſeveral of the Iſraelites, Rom. 9.32. They ſought for Righteouſneſs, not by Faith, but by the works of the Law. And that the Light within them, did put them upon this, we may ſee chap. 10.2. I bear them Record that they have a zeal of God. This they did then in a zeal for God, deſigning his Glory, and to do his will. But never doth a man any thing in zeal to Gods glory, but when his Reaſon, his Judgment, his Conſcience, his beſt Underſtanding, the beſt Light he hath, puts him on: And that this is not the way to obtain Juſtification, is evident, chap. 9.32. The works of the Law are called a ſtumbling Stone. It is a truth indeed that the Doers of the Law ſhall be juſtified: but no man can poſſibly be a Doer. He that hath once, in thought, word or deed, in all his life broken the Law, is not a Doer of the Law, but a Tranſgreſſor; therefore this is no way for our Juſtification, becauſe in our hearts are motions of darkneſs and errour; becauſe Satan hath acceſs to inſinuate evil into us; becauſe the Light we brought into the world doth not reveal all neceſſary Truths; becauſe we have not an infallible Spirit to diſcern theſe few Truths it doth reveal, from Errours ſuggeſted in our hearts; and becauſe 'tis poſſible for this very light it ſelf to ſuggeſt errour, we are not ſure upon good p. 32grounds that all Counſels out of our hearts are from God; as werare ſure all Counſels out of the Scriptures are from God. No can we ſo ſafely walk after Counſels out of our own hearts (for the Counſels of the light within come out of our own hearts) as we can ſafely walk after Counſels out of the Scripture. Theſe are infallible to us, the other not.

Before I end, I muſt anſwer what he brings to prove this Light an infallible Rule.

Arg. 1. p. 17. l. ult. Chriſt. bids us believe in the Light. He would not have us believe in that that might deceive us.

Anſw. John 12.36. Whilſt ye have the Light, believe in the Light. The words intimate they were like to loſe the Light, according to the Threat, Matth. 21.43: The Kingdom of God ſhall be taken from you. The true ſenſe here, is, Whilſt ye have the Goſpel, believe in me the Light of the world. 'Tis not, Believe in the Light you brought with you into the World. Nor was this to be taken from them. Not believing in Chriſt, they were to cary this to Hell with them to torment them for their Sin.

Arg. 2. The Scripture is not to be preferred before the Spirit. p. 13. The Spirit is greater than the Scripture. p. 17. And you did acknowledge the Spirit revealed as certainly the mind of God as the Scripture, ib.

Anſ. 1. This is nothing to the point; the Light in every man, one thing, the Spirit another.

Anſ. 2. Though the Counſels of Gods Spirit in Believers hearts be in themſelves, as certainly the Truths of God (and the Spirit is not to be quenched) as are his Counſels in the Scriptures; for he can never lie: Yet are they not to Believers ſo certainly the Truths of God. Believers are not at all times ſo readily certain, they are indeed the Counſels of the Spirit, as they are that the Scriptures are. We have a more ſure word of Propheſie. More ſure than what? Not only than the Counſels we find in our hearts, not only than the Counſels of the Light within us; but more ſure than the direction or Voice of God himſelf ſpeaking to us, immediately, or not by the Scriptures, 2 Pet. 1.17. There came a voice to him from the excellent Glory, This is my Beloved Son. v. 18. This Voice we heard. v. 19. We have alſo a more ſure Word of Propheſie. The Scriptures containing the Propheſies of Chriſt, are to us a more p. 33ſure Rule than the immediate voice of God himſelf; though in it ſelf what God immediately ſpeaks, is as certainly truth as what is ſpoken in the Scripture.

Anſw. 3. The Controverſie being about a Rule, the Spirit ſhould not be oppoſed to the Scriptures. For the Spirit properly is no Rule at all. The Spirit enditing and ſpeaking in the Scriptures, is not the Rule, but the Authr of the Rule. The Spirit bringing Scripture to remembrance, even what Chriſt hath ſpoken, and thereby directing us, is not our Rule, but puts us in remembrance of the Rule. The Spirit enlightning us to underſtand Gods mind in the Scripture, is not our Rule, but our ſpiritual Oculiſt ſtrengthning our Eyes to ſee the Rule. Nor is the Illumination of the Spirit a Rule at all (as he often ſuppoſeth) the Artificers Rule is one thing, the clearneſs of his Eye, to ſee the Rule, another: for our rule to Heaven is one thing, the clearneſs of our Underſtanding, given by Gods Spirit to diſcern the rule, another: The Rule objectively ſets Gods Will and our Duty before us; the Spirits illumination brightens our Underſtanding to apprehend it ſo ſet before us. And if the Spirit be not a Rule, much leſs is he a greater Rule than the Scriptures: He ſhould thus have expreſſed himſelf to ſpeak to the Point; The Dictates, or Counſels, or Directions of the Spirit of God immediately, and without the Scriptures, are to all men a more infallible Rule to Heaven, than the Directions of the Spirit of God in the Scriptures are to thoſe that have them. And if he had well proved this, he had manifeſted, that there is ſome foundation for his Religion. But neither can he, nor all his Brethren prove, that Gods Spirit doth without the Scripture reveal to every man the whole mind of God, as much as is neceſſary to bring him to Heaven. God ſpake immediately to Moſes: Did he then thus reveal to every man as much as to him? Doth he now? Are all Prophets? If he ſhould vouchſafe to reveal a little to any of his, and not by the Scripture; they have alſo a more ſure word of Propheſie, &c. But ſince he doth not reveal to any without the Scriptures, all neceſſary Truths as he doth by it; to deſire and prefer the Spirit teaching without the Scriptures, before the Spirit teaching by the Scriptures, as a more infallible guide to Heaven; is to deſire, and prefer what God denies us, before that which God vouchſafes us; to hanker with Evah after the denied fruit; to diſlike with the Iſraelites, the Mannah p. 34that came from Heaven. We muſt not frowardly preſcibe to God; the Spirit immediately teaching ſhall be my Guide to Glory; the Spirit teaching in the Scriptures ſhall not. We ought thankfully, and admiring his Grace, accept of that Guide to Glory, he chuſeth for us.

4. I aſſert, The Scripture is a Trying Rule: That is, a Rule able to prove or manifeſt Truth to be Truth, Falſhood to be Falſhood, in all things that concern our Faith and Converſation. A Rule by which we may, and ought, when we have any reaſon of doubting, to try for our own ſafety, Opinions, Doctrines or Spirits, whether they are of God or no.

Arg. 1. That which diſcovers the whole Truth, is able to try every Opinion, Doctrine and Spirit: But the Scriptures are a full Rule, diſcovering the whole Truth.

Arg. 2. By that which we know to be infallible, we may and ought to try what is doubtful: But we know the Scriptures are an infallible Rule: Therefore by them we may, and ought to try, whatever, as to Faith and Converſation we doubt of, 2 Pet. 1.19. When the Apoſtles had ſaid, We have a moreſure word of Propheſie, he adds, unto which ye do well to attend: He means for trial and proof of Truth. He had aſſerted the Doctrine of Chriſt to be no Fable, ver. 16. We have not followed cunningly deviſed Fables. To help their Faith, he minds them, v. 17. of the Voice from Heaven he heard in the Transfiguration. Bnt, ſaith he, we have a more ſure word of Propheſie; more ſure to prove the Doctrine of Chriſt, and ſo confirm our Faith in it. Therefore, he adds, you do well to attend to it, that is for this end.

Arg. 3. That which the Holy Ghoſt approves of, is our duty, and for our good: But he approves of it, that we try Doctrines; yea, the Doctrines of the Spirit of God, by the Scripture, Acts 17.11. Theſe were more noble than thoſe of Theſſalonica, in that they ſearched daily whether theſe things were ſo. This Argument was fled from in the firſt Diſpute, and neither then nor ſince anſwered in their Book.

Arg. 4. What Rule Chriſt directs us to try by, himſelf, his Apoſtles alſo made uſe of for this purpoſe; is our ſafe, trying Rule. But our Saviour directs us to the Scriptures, John 5.39. Search the Scriptures, they are they which teſtifie of me, that I am the Meſſiah; the things the Jews doubted of. He p. 35himſelf made uſe of it, Luke 24.26, 27. The Diſciples doubting whether he were the Meſſiah, becauſe put to death: Ought not, ſaith he, Chriſt to have ſuffered? and beginning at Moſes, and all the Prophets, he expounded unto them the things concerning himſelf. His Apoſtles likewiſe, Acts 2.24. God raiſed Chriſt from the dead; for David did ſo propheſie of him, Thou wilt not leave my Soul in Hell. Acts 15. The Queſtion being, whether Circumciſion were neceſſary to Salvation? concerning this, they decreed according to the Scripture, v. 15. To this agree the words of the Prophet, as it is written, &c.

Arg. 5. We may ſafely embrace what agrees with Scripture; for what agrees with Truth, is Truth: We may ſafely reject all that is contrary to Scripture; for what is contrary to Truth is Errour: Yea, we may ſafely reject, as to Faith and Converſation, what is beſide the Scripture; for what is more than our full Rule, is more than what is needful, is vain; Mark 7.7. In vain do they worſhip me, teaching for Doctrine, the Traditions of men. Col. 2.18. Beware leſt any ſpoil you through Philoſophy or vain deceit after the traditions of men, after the Rudiments of the world, and not after Chriſt. Therefore the Scriptures are a ſafe trying Rule.

Can ſo much be ſaid for the Light in every man, that we may ſafely try by this in all caſes?

1. Can that which is ſcanty, diſcovering but a ſmall part of Gods Will, ſuffice to try in all Caſes?

2. Can that which Chriſt calls Darkneſs, that which is fallible it ſelf, keep us from being deceived?

3. Can that readily give us ſatisfaction in all doubtful caſes, which, it ſelf, is oft to ſeek? Looking within, all that we can ſee, when we are in doubt of a thing, is a Dictate, Inclination or Conſideration for it, and another againſt it: Now we are to ſee, and need another Rule to try which of theſe comes from our Light, which from our Darkneſs. Whereas every direction of Scripture is ſure, and needs not be tried. Having our Rule to ſeek, we are like to have our ſatisfaction to ſeek alſo.

4. If this be a trying Rule, then a man may do whatſoever is right in his own eyes. Then publiſhing Hereſie to infect others, is no ſin, nor to be puniſhed by God or man; as long as the perſon doth it according to his Light within: No, p. 36nor Drunkenneſs, nor Whoredom, nor Theft, nor Self-Murder by faſting; ſuppoſing the Light within puts any upon it: And it hath been proved, the Light within may approve of ſin, as it did of Perſecution in Saul.

5. If this be the trying Rule, then it follows, contradictory Opinions may poſſibly be on both ſides true. G. W. ſaith, his Light tells him, that the Light in every man is a ſufficient and ſafe Rule to guide to heaven; I am aſſured in my very Conſcience, and from the Scripture, it is not. He ſaith, Baptiſm with water, and the Lords Supper are no Ordinances of Chriſt, now binding the Church: I am aſſured from all the Light within me, and from the Scriptures, that they are. If what he ſpeaks be according to his Light indeed, as what I ſpeak, is according to mine; then it follows, we do both hold Truth, whilſt we contradict one another; for whatſoever agrees with the trying Rule, is Truth.

Obj. p. 18. He that doth Truth, cometh to the Light that his deeds may be made manifeſt that they are wrought in God.

Anſ. If he had proved that the Scripture ſpeaks here of the Light in every man, he had done ſomething. verſ. 19. This is the condemnation (ſaith Chriſt) that Light is come into the world, and men love Darkneſs. Chriſt ſpeaks of a more full Goſpel-light, which was then come into the world, and not before: whereas the Light in every man was in the world ever ſince men were in the world. And we know what Chriſt calls darkneſs. The ſenſe then is this; Goſpel-light ſhines now more than before (and at this day in the Holy Scriptures) but men follow the dictates of their dark Underſtandin, their Light within, even their own apprehenſions, rejecting Goſpel-light. This is the Condemnation.

5. I aſſert, the Scriptures are a Binding Rule, and that in thoſe things which the light in every man doth not of it ſelf teach.

Arg. 1. The Scriptures did bind in Moſes time, and after to Chriſts, and in the Apoſtles time, even ſpeaking of things which this Light without extraordinary Revelation cannot diſcover. And if ſo, ſtill. To deny that the Scripture did in theſe things then bind, is to ſay it had been no ſin for the Jews before Chriſt death. To reject the whole Ceremonial Law; or for the Corinthians to reject the Apoſtles directions touching the Lords Supper.

p. 37Arg. 2. If the Scripture doth not bind us in ſuch things, it will follow we are not bound to believe that the Father, Son, and Holy Ghoſt, are all three one and the ſame God; or that there ſhall be a Reſurrection of the body; that we are not bound to keep the firſt day of the week a Sabbath to the Lord; nor to ſeek for Regeneration; nor to repent of our Fall in Adam; nor mourn for our corruption of Nature, or for any firſt motions to ſin; that we are not to be Baptized, or Receive the Lords Supper; no nor believe in Chriſt at all for juſtification, nor to embrace the Goſpel; conſequently that the contrary is no ſin; for this Light of it ſelf without ſupernatural Revelation teacheth us none of theſe things.

Arg. 3. Gods commands cannot want Authority, muſt therefore needs bind us, even in thoſe things this light cannot teach. But the Scriptures contein ſuch commands. Remember the Sabbath day to keep it holy. This is his command that we believe in his Son, do this in remembrance of me. Go teach all Nations Baptizing them. This argument was urged in the ſecond diſpute, not anſwered there nor ſince in their book.

Arg. 4. If we are to be ſaved in obeying Chriſt fully, that is, in things this light ſpeaks nothing of, as well as in other things to be damned, not obeying Chriſt in thoſe things this light doth not of it ſelf require; then in theſe things the Scriptures do certainly bind us. But the former is true, Ezek. 18.21. If the wicked will turn and keep all my ſtatutes he ſhall ſurely live, not only do what the Light in every man teacheth; but all my Statutes. Heb. 5.9. Chriſt is the Author of eternal ſalvation to all that obey him, and we know he hath commanded us in thoſe things, this light cannot of it ſelf teach, Jo. 12.48. He that receiveth not my word (is not, Do, this, Go baptize, his word?) The word that I have ſpoken, the ſame ſhall judge him at the laſt day, Ro. 2.16. God ſhall judge the ſecrets of men by Jeſus Chriſt according to my Goſpel: The Goſpel contains commands and myſteries, this Light of it ſelf cannot find out. Luke 16.29. They have Moſes and the Prophets, let them hear them: The Scriptures of Moſes and the Prophets, taught things above the reach of this Light; if men therefore will eſcape that place of torments, they muſt obey the Scripture in ſuch things as well as other. 2. Theſ. 1.7, 8. The Lord Jeſus ſhall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance p. 38on them that obey not the Goſpel of our Lord Jeſus Chriſt. The Goſpel ſtill preſcribes things above what this light can of it ſelf reaveal or reach. The Lord God awaken theſe men. How fearful is it to reject the Scriptures, as not binding in thoſe things this Light cannot teach us?

Obj. But we muſt not do any thing becauſe we ſee it written in the Scripture but muſt obey the ſpirit of God moving in our hearts within.

Anſw. 1. The ſpirit dwelling in all believers, is ſometimes a ſweet mover to duty, though no indwelling ſpirit, yet by common convictions, he ſtrives with unbelievers who do reſiſt the Holy Ghoſt: The duty he puts men upon is agreeable to the Scripture, and his motions are not to be quenched.

Anſw. 2. The things commanded in the Scripture are to be done, whether the ſpirit inwardly puts men forwards or no, Look over theſe Four laſt Arguments againe. Otherwiſe ſuppoſing the ſpirit never putting forward within, it had been no ſin for the Jews before Chriſts time to reject all the Ceremonial Law, nor for us to omit all thoſe duties hinted in the Second Argument. Gods commands ceaſe not to be Gods commands, either becauſe the ſpirit doth not within put men on to obey them, or becauſe they are written; therefore we are to obey them though the ſpirit within puts not on. And this is to obey the ſpirit, or to obey God. Therefore according to the Fourch Argument, Though men ſhould ſay the ſpirit did never inwardly put them on, they are certainly to be damned who obey not the voice of God in Scripture. And to theſe I adde this Fifth Argument. Otherwiſe ſome wicked men in living contrary to the Scriptures do not ſin, cannot be damned for ſo doing, for ſome have ſinned away the motions and ſtrivings of Gods ſpirit, are paſt feeling, given up to reprobate ſenſe. 6. We are to hear what the Spirit of Faith ſaith to the Churches, and this is written.

Anſw. 3. Yea, Becauſe a thing is written in the Scripture, are we to do it. If my Faith in God or Chriſt be weak, and I find it written, (fear not, I am with thee. You believe in God, believe alſo in me,) I will, in Gods aſſiſtance rowl my ſelf and act faith on God and Chriſt for this reaſon, becauſe I ſee theſe ſweet words in the Scriptures of God. If I feel any want what ever, and light on theſe words, Ask and ye ſhall have, Call p. 39upon me in the time of trouble. Be careful for nothing, but in every thing let your requeſts be made known to God,) becauſe I find theſe ſweet commands in Gods book, I will with Gods help take heart and fall to pray. I appeal to any mans Conſcience, whether I do not well in ſo doing. This Induction might paſs for the Firſt Argument, and the Second is this. For ſeeing a thing written in Scripture, I am the more ſure it is the mind and Will of God, all Scripture being by divine inſpiration, therefore I thought for this very reſon the rather perform it becauſe I find it written. Arg. 3. And why doth God command us to read, but that we ſhould obey? Deut. 17.19. The King ſhall read in the book of the Law, all the dayes of his Life that he might learn to keep all words of this Law to do them. The end of our very reading muſt be practice. A 4th. Arg. from Examples, ſee in the cloſe of the Letter that follows The Scripture binds, and that in thoſe things of which the Light in every man, by it ſelf ſaith nothing. And dares any man ſay that this Light doth bind the Church of God, in thoſe things the Scriptures do not teach? Let no man be wiſe above what is written. And now let the Reader judge, which is the higheſt and ſafeſt Rule to Heaven; the Scriptures or the Light in every man. Gods will laid down in Scripture is a full, only, infallible, trying, binding Rule to Heaven, and that in thoſe things of which this Light ſaith nothing. Gods will, ſo much of it as is diſcovered by this Light, is no Rule at all to heaven, becauſe no full Rule; not the only Rule, hardly diſtinguiſhable from the dictates of darkneſs, Sin and Satan; inſufficient to try all Doctrines by; not at all binding the Church in thoſe things the Scriptures do not teach.

To conclude; Mind what a dreadful thing 'tis, to walk by a falſe Rule, to take that for the way to heaven which is not.

1. It is Condemnation, 2 Theſ. 2.11, 12. God ſhall ſend them ſtrong deluſion, that they ſhould believe a Lie: That they all might be damned, who believed not the Truth. It is a fearful thing to be bound hand and foot for ever, to be in utter darkneſs, among Devils, in a Lake of fire, unable to die, God langhing at our calamity, becauſe we rejected his Counſels, p. 40and choſe our own ways; a fearful thing to fall into the hands of the living God.

2. It is Damnation after hope. Miſtakers think they ſee the right way to Heaven, and therefore hope: but to be damned after hope, how greatly will this augment the Miſery?

3. it is to be damned after pains-taking to be ſaved, after Zeal, after Conſcientiouſneſs in walking, as a man ſuppoſeth, according to the Will of God. The Phariſees were conſcientious in keeping the Law, and ſetting up their own Righteouſneſs for Juſtification; but through their Errour miſſing of Chriſts Righteouſneſs, after all their Zeal and Conſcientiouſneſs in doing what they did, they are damned and loſt to all Eternity. How unconceivably miſerable it is to be deceived! It is our ſafety, our great wiſdom to walk by ſuch a Rule as cannot deceive us. Scripture-Counſel is full, and all by divine Inſpiration: Walk ſincerely according to this Rule, thou canſt not erre, thou canſt not be damned. If all the dictates of Light within were infallibly the Truths of God, yet heart. Counſels are ſome of them from Darkneſs and the Devil; walk after theſe though never ſo warily, thou maiſt poſſibly erre, poſſibly thou maiſt loſe thy Soul. To ſay, I will forſake all the Counſels of darkneſs that are within me, and walk only after the Counſels of the Light within me; is, as if thou ſhouldſt ſay, here is a Cup of Wine mixed with poyſon, I will drink out only the wine, and leave the poyſon. Friend, the Scriptures are a Cup of pure wine; no Counſels of Sin, Errour, Darkneſs, Devils, mingling with the Counſels of God: Is it not ſafer drinking there?