The Reviler Rebuked, Treatise · Part 1 · Head 3

The Reviler Rebuked · Treatise · Part 1 · Head 3

p. 52(3. Head of Scripture-contradiction.) Concerning the light within them, and all men.

Section 8.

IN this Section, I had noted what they ſay about a light that Chriſt hath purchaſed for every man, **Warning to Underbarrow by Ed. Burrough pag. 4.which leads to the Father. Theſe laſt words [which lead to the Father] (as may appear by the Aſterisk, or note of reference like a Star [**Pag. 8.] between [man] and [which], I onelyonly obſerved as Edward Burroughs words, R. F. * in anſwer hath three things.

1. Chriſt is the way to the Father, John 14. 6. as Ed. Bur. ſaith.

Rep. This Ed. Bur. and he may affirm, with us, agreeable to the Scripture, and yet contradict the Scriptures in ſaying that Chriſt is in every man, or, that the light in every man Light of a Deity in every man, no redemptionlight.leads to the Father. Chriſt God, or as God, is in every man, and a ſpark of his God-head light is in every man, but there is not in every man that Redemption-light which leads to the Father, as a Father, reconciling ſinners to himſelf in Chriſt as Mediator; nor is Chriſt given to every man, as a Mediator to lead to the Father; nor doth Chriſt give to every man that light which leads him to the Father.

2. Saith R. F. There is not ſuch a word as [purchaſed] in that page of E. B.

Rep. 1. Nor did I ſay there was the word [purchaſed] in that or any other page of his book, yet I have had that expreſſion from others of their judgement in this particular, concerning every mans light.

2. If every mans light leads unto the Father [effectivè] ſo as to bring him into reconciliation and communion with the Father, it is effectual light which warms and works the heart to the love of it: But ſo doth not the light [in every man] and therefore deſerves not the name of [purchaſed light.]

p. 533. I received this paſſage **In a Letter.lately from a godly Preacher in Scotland, and obſerver of their new vented Doctrines, That he hath often wondred at one Expreſsion of theirs, and what they ſhould mean by it, viz. That the Elect cannot, nor never did ſin. But of late one of them reſolved the doubt, viz. That the Elect is the Light within, that Chriſt purchaſed for every one. Sometimes it appears, they make the Light within every man, to be Chriſt, which is the Savior and Redeemer of him that loveth it, as Ed. Burrough **Warning, &c. pag. 14.expreſſeth himſelf. Sometime, the Elect, as this man in Scotland; ſometime one thing, ſometime another, that at laſt it will be found but an Idol of their own brain and fancy.

3. R. F. for evaſion runs to John 1. 9. Chriſt is the true light, that enlightneth every man that cometh into the world. Therefore, If thou ſay the contrary, the Scriptures thou therein contradicteſt (and not he) take notice of that; and withal, that Chriſt is the Light of the world, &c.

Rep. 1. That Chriſt is the true Light, is a very truth, and that he is the Light of the world, John 8. 12. and gives theJohn 8. 12. opened.John 8:12 light of life, or quickning ſalvation-light, to all his believing followers, is thankfully acknowledged; but they that confound the Light-giver with the Light, or Enlightning given, deceive themſelves and others that hearken to them.

2. He that takes John 1. 9. in ſuch a ſenſe, as if everyJohn 1. 9, vindicated, and opened, with the Context.John 1:9 man had the Light Chriſt, as Mediator and Salvationlight, underſtands it in a ſenſe contradictious to other Scriptures; viz. Col. 1. 26. [Hid from ages] Rom. 16. 25. [Kept ſecret] whence I argue,

That which was hid from ages paſt, and kept ſecret from the moſt of men, (even from all Nations but the Jews) that every man had not light into;

But the Light of Chriſt as Mediator, or the Goſpel and preaching of Chriſt was hid from Ages, and kept ſecret from the moſt of men:

Therefore, every man hath not had Light into it, nor about it.

And hence it appears, that the ſenſe put upon John 1. 9. isfalſe, as if it were Salvation-light that John ſpeaketh of there, (which is given but to ſome part of mankinde ſince p. 54the Goſpel came among the Gentiles) when as he onelyonly in that Verſe expreſly inſtanceth in a lightning of every man that cometh into the world, in any Age of the world whatſoever, (paſt and preceding Chriſts Incarnation, as ſubſequent and preſent) with the ſparkling light of a Deity; which Deity, or God-head, John is proving to be in Chriſt, as in the Father.

3. That ſenſe of John 1. 9. which is beyond the Evangeliſts ſcope, from the firſt Verſe of that Chapter to the tenth Verſe, is contradictious to the Text in controverſie and under debate. The direct ſcope of that former part of theThe Godhead of Chriſt aſſerted by Scripture arguments. Chapter, is to aſſert and prove Chriſt to be God.

11. [Ver. 1. In the beginning was the word] i. e. the Son of God; therefore he was before the beginning, even from eternity. He was in the firſt moment of time, when time, place, and creation, and things in time and place began; therefore he was before time, and place, and things, and therefore he is God.

22. He [the word was with God] diſtinct in perſonal ſubſiſtence from the Father, yet exiſting in the Father, therefore he was God.

33. [Ver. 2, and 3. He being in the beginning with God, all things were made by him, &c.] therefore he is God.

44. [Ver. 4. In him was life, and the life in him which he hath of himſelf, was the light of men; (as men and reaſonable creatures, their life lieth in their reaſonable faculty, which diſtinguiſheth them from beaſts) The Word was the author and giver of this their Light of Reaſon, which makes them live as men among men; (the uſe whereof, if but ſuſpended, renders them, with Nebuchadnezzar, companions for beaſts) therefore the Word is God.

But it might be ſaid, If the Word be God, how comes it that all men know him not to be God?

[V. 5. 'tis preventingly anſwered, The light ſhineth in darkneſs, and the darkneſs comprehended it not] i. e. The Lightgiver ſhineth by the Light given back, ſince the fall, into mens dark corrupt mindes; but they are unable to riſe ſo high, as to the knowledge of Chriſts God-head: (all creation-light being much obſcured and darkned, even about p. 55the creatures, ſince ſin came into the world, much more concerning Jehovah-Elohim, one God and three perſons) but as he is revealed in the Scriptures; and yet there, even the Jews underſtood but little of him as God. Hereupon, [Ver. 6. There was a man ſent from God whoſe name was John] the Baptiſt. [Ver. 7. The ſame came to bear witneſs of that light] i. e. Chriſt-God the Light-giver, [that all men through him might believe] that which their reaſons could not reach nor attain unto, by the Light given to all men after the fall. [Ver. 8. He, John the Baptiſt, was not that light, but was ſent to bear witneſs of that light] and the witneſs he gave of him was partly this; He is mightier then I, Mat. 3. 11. He is preferred before me, for he was before me, John 1. 30. And the Jews knowing that John the Baptiſt was conceived and born before Chriſt, the Teſtimony of that John muſt amount to this, That Chriſt was in being [as God] before he (or John either) was in being [as man] therefore by this, as by a fifth Argument, the Evangeliſt John calls men to believe Chriſts God-head.

5Now in Ver. 9. (to which I have led my Reader along) he re-aſumeth the Argument of the fourth Verſe ſtill with the former ſcope, to aſſert the aforeſaid Divine nature of the Word: [That was the true light, which lighteth every man.] John the Baptiſt was a burning and a ſhining light, and brought true light, but he had onelyonly a borrowed light, Chriſt was the true light *, i. e. eſſentially, and primitivelyQuae verè & propriè meretur lucis nomen, quum naturâ luceat, non participatione. 6. of himſelf, he derived it not from others, as meer creatures do; and hence may be founded a ſixth Argument for his Deity.

He who hath Light, and is Light originally and all-ſufficiently of himſelf, is God; (for no more can be ſaid of God, then, as 1 John 1. 5. that he is Light, abſolute Light of himſelf, and in him is no darkneſs at all)

But Chriſt hath Light, and is Light of himſelf originally, all-ſufficiently, abſolutely, being the true Light:

Therefore he is God.

But as I ſaid, the Argument of the fourth Verſe is taken up again in the latter and largeſt part of this ninth Verſe.

p. 56He that giveth light to every man that cometh into the world, muſt needs be greater then all lights, in himſelf, and of himſelf;

But Chriſt doth thus:

Therefore, he is what he is, the very God, and original or eternal Light (with the Father and Spirit) bleſſed for ever.

But what light doth he give unto every man? may ſome ſay.

I anſwer, 1. He was not bound, as God offended after the fall, to give any at all, of any ſort or kinde; (whatſoever R. F. ſaith elſewhere, **Light out of darkneſs, p. 19None ſhall be condemned for that which they know not) he might have condemned all, as ſome, for loſing their light which once they had in Adam.

2. What light he gives to every man without exception ſince the fall, was never obeyed to the full by any man, and hath rendred men the more inexcuſable, Rom. 1. 19. 20.

3. That place in the Romans anſwers the Queſtion directly, together with the fourth Verſe of this firſt Chapter of John. The lighting of every man, is with the candle-light of natural underſtanding, to impower them to behold that which may be known of God, in and by the creation; where the inviſible things of his eternal power and Godhead, are clearly ſeen, being underſtood by the things that are made. And every man hath this common benefit from Chriſt, as he is the Creator of their ſouls, and doth, with a reprieve of their ſouls out of hell, give them back this priviledge of humane Reaſon, as they are his creatures. But do they (even every man thus endued with a light of reaſonable creatures, as ſuch) hereby underſtand Chriſts Godhead, or that he is God?

7[Ver. 10. It followeth as a new Argument in the former part of it, He was in the world] according to his Divine eſſence, general preſence, and providential power, governing and ſuſtaining all things by the word of his power, Heb. 1. 3. and therefore is God. But the latter part of the Verſe with 11, 12. gives anſwer to the queſtion even now mentioned. The whole world (which Chriſt made, and was in (before his Incarnation, as now he is) to rule and preſerve) conſiſts of Jews and Gentiles: The Gentiles moſt p. 57commonly in Scripture are called the world, and the Jews Gods people; Chriſt then being in the world, the world, i. e. the Gentiles, knew him not. But [Ver. 11. He came] i. e. by Types, Figures, Sacrifices, Prophets, Scriptures, [unto his own] the Jews of his own nation, and account is given of them two ways; ſome diſowned him, were ſtrangers to him, [and his own;] the generality of the Jewiſh nation in all Ages before he came in the fleſh, as ſince [received him not] for God, or as the Son of God: (Thus far the world before Chriſt, will be convinced another day of their ignorance, oſcitancy, and neglect of Chriſts God-head; much more the Jews, not underſtanding, nor owning him to be their Creator, who gave them their natural being, life and light; and moſt of all, they who have had the Goſpel, and yet deny him to be God.) [But Ver. 12. as many] of the Jews firſt, and that before his coming in the fleſh, as well as ſince, [as received him, or believed on his Name] i. e. his Perſon, Worth, and Dignity, as the natural Son of God, equal with God, and the very God, [to them he gave power,] right, priviledge, and dignity [to become the (adopted) ſons of God.]

A queſtion yet might be put, How came ſome to know, receive, believe on Chriſt, and become the ſons of God, others not, when every man had a light? ver. 9.

The anſwer is both general and ſpecial, ver. 13. Generally take it thus, [Who were born] they were born believers, and they were born the children of God, as well as adopted to be ſo; but how?

In ſpecial the anſwer is 1. Negatively, and that three ways.

1. [Not of blood] they became not believers and the ſons of God, by the firſt birth, which is of the blood and ſeed of earthly parents, no though the blood, parentage, and deſcent be never ſo noble and royal.

2. [Nor of the will of the fleſh] that is, Their new ſecond birth is not an extract or product of corrupted nature; the will of the fleſh is rebellion, and the wiſdom of the fleſh, enmity againſt God and grace.

3. [Nor of the will of man] i. e. Not of the power of that natural faculty, the Will, nor of mans choice or direction, p. 58who ſhould believe, and be Gods children, who not; and therefore, not from that free arbitrament and umpirage of mans Reaſon and Will together, nor from the light which every man hath, which is a low common benefit to this, and is no drop of this immortal ſeed.

2. Affirmatively, [But of God] his own will, power, and good pleaſure.

All this time the Evangeliſt having proved Chriſts Deity againſt Ebion, Cerinthus, and their followers, who denied it; then proceeds he Ver. 14. to aſſert and prove his Humanity, and yet hath one paſſage more of his Deity in the ſame Verſe: [And the word, ſaith John, was made fleſh.] He that was God in the ſecond perſon, aſſumed the truth and ſubſtance of the humane nature into the Unity of his perſon, and [dwelt among us] in that tabernacle of his fleſh, and [we] (who received of his fulneſs, and grace for grace, ver. 16.) [beheld] through the lanthorn, as it were, of his Humanity [his glory, the glory as of the onelyonly begotten of the Father;] the glory of the fulneſs of the God-head dwelling in him bodily, as Col. 2. 9. i. e. really, perſonally, and to viſible manifeſtation. This is a light indeed, which the diſciples had, that leads to the Father; the light of Chriſt as Mediator, which now he ſpeaks of: For Chriſt, as Mediator, is a Mediator in both Natures; and though he that is Mediator, giveth the light that every man hath, yet he neither gives that which every man hath, as Mediator; nor is the light which every man hath, light about his Mediation. R. F. would have it ſo, and ſo would others; but their Wills, as their Judgements, are as over-thwarting to the the will of God, and judgement of the Scriptures, as R. F. is in his Expoſition of other Scriptures (with John 1. 9.) touching the Light in every man, as will further appear in the following Section.

Section 9.

I Charged them here with magnifying the Light within them (and which every man hath, which is no more then the light of natural Conſcience, or that which ſome men p. 59have under the Goſpel, but a common enlightning) above the light of Scripture; and equal with the choiceſt light [for kinde] that Chriſt or his Spirit gives unto the Saints. R. F. **Pag. 8.ſhifts it off with telling us, That they do magnifie the Lord, as Mary did, Luke 1. whereas the bleſſed Virgin magnified the Lord, and rejoyced in him, for peculiar favor to her ſelf, and for ſpecial mercy to his choſen Iſrael, all along her Song.

Again, he throws dirt in my face, [Thou alſo contradicts thy ſelf, and lies againſt Chriſt the true Light, calling him natural and common; and lies of ſuch as witneſs Chriſt, and the Light of his Spirit, and according to the declaration of the Scriptures.]

Rep 1. As to any ſelf-contradiction of mine, he diſcovers none, nor will it be found by any ſober and judicious Reader, and of things that are not, and that do not appear, there is the ſame reaſon and bottom.

2. As for my lye againſt Chriſt the true light, calling him natural and common, I am confident every faithful unprejudiced perſon, will turn it over to R. F. and lay it at his door. For I onelyonly called the light which every man hath, natural; and the light which ſome men have under the Goſpel, but common; I called not Chriſt the true light ſo: For although Chriſt, as God, gives natural light to all, and common enlightning to ſome men, (of which, Heb. 6. 4. ſome men have it who never had ſpecial ſanctified light) yet he is not to be called or accounted as low, as ſome of his workings are. But we honor, adore, and magnifie him, as God,Chriſt and the Spirit above his gifts who worketh but ſuch common works, though we put them not into his own place, nor lift up that natural or common light into the room of a Savior.

3. He that witneſſeth not Chriſt and the light of the Spirit (of which witneſſing he boaſteth) above the natural light which is given to every man, and above the common light (though ſupernatural) which is given to ſome men, doth not witneſs Chriſt and the light of the Spirit home and cloſe according to the Scriptures. Chriſt, as Chriſt, the Lords anointed, anointed above his fellows, is above all his gifts which he beſtoweth on men, not onelyonly p. 60as he is God, viz. natural and common gifts; but as he is Chriſt, viz. peculiar and ſaving gifts: And the light of the Spirit, is either that which he is eſſentially with the Father and Son, which is above all created and conferred light, as high as God is above the creature; or that which he gives: now the light which the Spirit giveth, he giveth in a common, or in a ſaving way. There are but natural and common inſtincts, and lightnings of the Spirit; and there are ſpecial; peculiar, and ſanctifying. The God-head and perſon of the Spirit, is more above all theſe his gifts, then the heavens are above the earth. This is to witneſs Chriſt and the Spirit according to the Scriptures. What light R. F. hath about the Spirit, the Reader may diſcern by what paſt before in the ſeventh Section.

But to make good my Charge at the entrance of this, I noted from G. Fox, that ſpeaking of every mans light, he tells all that would know the way, This is the true teacher; and the Light within is life, the Light in Scripture is death. Contrary as I ſaid to Epheſ. 5. 8. Jer. 10. 14. &c. For,

1. Grant there is ſome truth in every mans light, or asVniverſ…l light teacheth not the way of ſalvation. Rom. 1. 8. it could not be impriſoned, yet it is not the teacher of ſaving truths. That which is but every mans light, teacheth the true way to life, by a mans own works; but it teacheth nothing of the way, truth, and life, that is, of Jeſus Chriſt dying for ſinners. The Epheſians and all the Gentiles were left in the dark for all that natural teaching, and the Jews and every man left in a brutiſh caſe, notwithſtanding their natural wiſdom; I ſay brutiſh, with that Scripture in Jeremy, becauſe the brute beaſts are not more below the natural reaſon of man, then the natural minde and reaſon of every man is below the light of the new creature.

2. Grant again, (as I did in my former piece) that the light of the Scripture-law, and bare Commandment, is death, ſentencing the tranſgreſſors of it to death, yet there is another kinde of light mentioned, revealed) promiſed, and ſhining forth in the Scripture, called the light of the glorious Goſpel, and Salvation-light; which if it be always death to G. F. or R. F. it is becauſe they are among them that periſh.

p. 61All that R. F. in defence of George Fox returns me, is, [Where thou art offended at him for ſaying the Light of Chriſt is life, it is but to manifeſt thy envy againſt the truth, and thy contradictions to the Scriptures; for the Scripture ſaith, Chriſt is the light, John 1. 9. And he is the life, John 14. And ſuch as follow him the true light, are led out of darkneſs, (error and deceit) into the light of life, John 8. 12.

Rep. 1. I was offended at G. F. and am now at R. F. for defending the offence, which is this, That the light within (every man) is ſaid to be life, in oppoſition to the light in the Scriptures, which he calls death; whereas there is no light to bring men to life and glory, but it is taught in the Scriptures.

2. The light given to all men, John 1. 4, and 9. (as I ſaid above) is indeed the preſent life of rational creatures, and among men, but what is that to the life of communion with God in grace and glory?

3. The light of life, or Salvation by Chriſt a Mediator, to lead ſuch as (by grace) follow him, out of darkneſs, is not known by the remnants of the old creation-light, much leſs can that old creation-light lead into the redeeminglight of life, although men follow it never ſo cloſe and hard at the heels.

4. To equal every mans light (as if it were for kinde the ſame) with the choiceſt light of the Saints, is to contradict the Scriptures.

1. This do all of the Sect. And 2. this doth R. F.

1. The mouth of them all may be heard ſpeak in one Pamphlet **To all that would know the way to the kingdom. Printed Anno 1655. pag. 17.to this purpoſe. They will not endure the diſtinction of Natural, and Spiritual, and Special. Produce one Scripture, ſay they, that ſpeaks of a Natural light. I can give them two or three, if it may do them any good, Rom. 1. 21. [When they knew God.] Rom. 2. 14, 15. [They do by nature the things contained in the law, &c. Which ſhew the effect of the law Written in their hearts.] Jude verſe 10. [What they know naturally.] Here is the natural light given to every man; more or leſs; this is the light in every mans conſcience, which is but Natural, though they will not have it ſo called; but we will call a Spade a Spade, and no more: p. 62It ſhall not be ſet off for Free Grace, and the Saints Teacher, and ſufficient to lead to ſalvation, &c. Yet to this effect will they inſtruct the people, **Pag 8. as aboveTo you that tempt God, and ſay, Lord, give us a ſight of our ſins, you need not tempt God, to give you a ſight of your ſins, for ye know enough, &c. Praying to have more light then what every man hath with them, is tempting of God; and other light then that it ſeems they know none, or why muſt men ſtand ſtill there, and ſeek no further.

2. R. F. in another Pamphlet **Light riſen out of darkneſs, pag. 19.hath this paſſage, And here you lie, ye proud Prieſts, that ſay the Apoſtle did not ſay to every man, [Col. 1. 27.] That Chriſt, or the Light, was in them; for ver. 28. it's added, Whom we preach, warning Col 1. 27, 28. vindicated.Col 1:27Col 1:28every man, and teaching every man. Here he would level the light of the Saints with every mans light, and with Chriſts perſon alſo: Whereas,

1. When the Apoſtle ſaith, He warneth every man, he doth not ſpeak of every man that cometh into the world; for never did every man live in one Age, nor did Paul meet with half the men of the world in that Age.

2. The phraſe [every man] in that place muſt be interpreted by the 26 and 27 verſes, [every ſuch man] as is a Saint (in one place and another where he came) not yet perfect, (except in Juſtification) that he may be preſented perfect in Chriſt Jeſus in holineſs.

3. Chriſts perſon, with and by his Spirit, dwelleth in every Saint, with a light that never was given to every man that cometh into the world, nor ever will be given.

4. Though Paul preached to the world unconverted, as well as to the Saints, yet it was to bring them (who were of Gods election) among the Saints, that they might be partakers of that myſterious light which they knew nothing of before. But R. F. thinks if the Scripture make mention of [every man] it muſt needs include every man, that is, was, or will be in the world; therefore he addeth, (in the abovementioned Pamphlet) The Apoſtle ſaith to the Romans, That as well as to them, God hath given to every man a meaſure of grace, Rom. 12. 3. And none ſhall be condemned for that Rom. 12 3. vindicated.Rom 12:3which they know not, but for that which they know, and do not obey. Whereas here,

p. 631. By [every man] is not meant every man that cometh into the world, but that cometh into the Church, or company of Saints; or, whether in or out of the Church yet, maketh profeſſion of Faith, and hath received ſome ſupernatural gifts in meaſure.

2. It is a meaſure of faith the Apoſtle ſpeaketh of, not a meaſure of grace. Faith may be taken there for knowledge of Goſpel-doctrine, and gifts flowing from that knowledge which may be in men, that are not truly ſanctified, or endued with ſaving grace. 2 Theſ. 3. 2. All men have not 2 Theſ 3. 2. opened.2 Thess 3:2faith, not ſo much as knowledge of the Goſpel-letter, nor the general aſſent to Goſpel-truth, as very Goſpel; much leſs that juſtifying faith which onelyonly the Elect have.

3. Every man that cometh into the world hath not that which is termed, and is [but] common (though ſupernatural) grace, i. e. gifts freely given in common to Hypocrites and Formaliſts, as to the Elect, and effectually called of Jeſus Chriſt.

4. Every man, that neither hath true ſaving grace, nor ever lived in times and places when and where God hath given common ſupernatural endowments, will have enough to condemn him, for that which he had in Adams loins yet ſtanding; and particularly for that which he knew in him, but loſt, yea, put it away by his voluntary diſobedience, in whom all have ſinned, Rom. 5. 12. Beſides, for not obeyingRom. 5. 12. opened.Rom 5:12 that which he knows of God, of good and evil, as natural conſcience dictates for God. Every man, who hath but every mans light, will at laſt be condemned. Rom. 2. 12. For as many as have ſinned without law, i. e. without the written word, ſhall alſo periſh without law. i. e. by the law, witneſs, and judgement of their own conſciences, which is that we call the Light of nature, the Law of nature, or natural Light, by good warrant from Scripture, and reaſon that things ſhould be called as they are. But to proceed.

p. 64Section 10.

TO call▪ the light within them, and which every man hath, the word of God, as they frequently expreſs their natural impreſſions; To you all, this is the word of the Lord, while as they will not have the holy Scriptures ſo called: This, as I noted, is ſtill to hold up Contradiction (as to the whole Scripture, ſo) to that particular place in Iſaiah 8. 20. whence I inferred, That Light without Scripture Iſaiah 8. 20. further vindicated.Isa 8:20is no light. This paſſage R. F. ſtumbleth at in his Epiſtle, and ſaith, It comes, as the reſt of my ſayings, from the deceitful Spirit that guides me.

Rep. What doth he leſs then faſten deceit upon the Spirit of God, (as far as he can) the Spirit of truth, who ſpeaks in that, as in all the Scripture, and guided me to write as I did? If they ſpeak not according to this word (ſaith the Spirit there, ſpeaking of the Law and the Teſtimony written in books and tables) it is becauſe there is no light in them. How Light without Scripture is no Light.What clearer and truer inference, from the words of the Spirit by the Prophet, could I raiſe then this? viz. Light, though ſaid to be ſaving Light, without Scripture, i. e. beſides, or not according to Scripture, is no Light. Men mayR. F. His reaſons to the contrary, in his Epiſtle, diſſolved. call it light, and light of life; but the holy Ghoſt ſaith it is not ſo, if it be not agreeable to Law and Teſtimony, which is Scripture-light. R. F. would fain diſprove my inference thus:

11. If light without Scripture be no light, then I know not the light that was before the Scripture or Letter, and ſo am ignorant of Chriſt the true light.

Rep. 1. It follows not, for there was no light before the Scripture, but what is now revealed in, and by the Scripture.

2. It is a learned ignorance to know no more in order to ſalvation, then that which is in Scripture revealed: The Lord give me, and all his, more of this learning.

3. As the Spirit ſhews me, by the Scripture, that God did teach the knowledge of Chriſt to the Fathers before the Flood, and after, till Moſes, without a written Word; ſo I p. 65know, that all that light which the Patriarchs had concerning ſalvation, and right worſhipping of God through a Mediator, was according to the Law and Teſtimony, committed to writing in Moſes time and ſince.

2. R. F. objecteth, By ſuch a ſaying, [Light without Scripture, &c.] I would not have God to be God, and Chriſt to be Chriſt, without the Letter of the Scripture.

Rep. 1. What an abſurd (that I ſay not, malicious) inconſequence is here? 'Tis as if one ſhould have cavilled againſt Iſaiah, when he ſaid, To the Law and to the Teſtimony, &c. Why Iſaiah, if there be no light in them that bring not Scripture, and that ſoundly interpreted according to the Spirits word, thou wouldeſt not have God to be God, nor Chriſt to be Chriſt, without the Scripture? The charge of R. F. is not againſt me, but contradictious to that Prophet, and to the Spirit: For when God gives a written Law, Doctrine, or Rule and Touchſtone, to try even Prophets and Apoſtles Doctrine by; he that ſhall ſpeak things diſcrepant from this Canonical Word, ſpeaks (as we ſay) without book; without ground or warrant, without, or beſides, and conſequently againſt the Light of a Rule, and againſt the Spirit that gave the Rule.

2. God, who was God from everlaſting, and much more before he appointed his minde to be delivered in writing,Iſaiah 8 20. farther cleared.Isa 8:20 hath thus given out his minde in that written Text by Iſa. 8. 20. conſult but the verſe before. When they ſhall ſay unto you, ſeek unto them, that have familiar ſpirits, &c. ſhould not a people (Gods people) ſeek unto their God? where ſhould they ſeek him? ſhould they go to the dead? to damned ſpirits in men? and to wizards that peep and mutter? (as ſome now-adays) to ſeek for the living God? Or, ſhould they go to the dead, to ſeek help and advice from them, for, and in behalf of the living? No certainly: whither then? the anſwer is clear v. 20. To the Law, and to the Teſtimony, which is Gods written word, and that which is ſpoken according to it: And if they [any that undertake to be ſpeakers, or writers] ſhall not ſpeak according to this Law and Teſtimony; it is becauſe they have no morninglight in them, it is an evidence they follow the moon-ſhine p. 66of their watry-fancies, dark reaſonings, and diabolical ſuggeſtions; and if there be no light of ſaving truth in them, there will be no light of comfort or relief which ſhall ſhine forth unto them: ſo that, if any ſhall come and teach a God whom the Scripture teacheth not, and a Chriſt, that the Scripture doth not teach, he ſpeaks lies and darkneſs, and nothing elſe: yea, if any ſet up a light againſt the light of Scripture, and will not be contented with that, for the ſubject matter of it, and reduce all his light unto it, and compare his light with it, to finde out and maintain a harmony therewith; he ſets up Lyes againſt the Truth, and in the room of it.

33. R. F. reaſoneth, If the Scriptures ſhould be loſt, he would have no God nor Chriſt, that would have none without them.

Rep. 1. This needleſs ſuppoſition might be ſpared; God who hath hitherto preſerved them, will ſtill maintain them while the world ſtands. John 10. 35. The Scripture cannot be broken, and therefore not loſt.

2. In the volume of the Book of Gods Decrees it was determined, there ſhould be a Scripture; and all ſhould be written therein, which concerned Chriſt, and ſalvation by him, Heb. 10. 7. And,

3. As all that have ſinned, and ſhall ſin againſt the Scripture-light, (ſince it was given them) ſhall be judged by it at the laſt day, Rom. 2. 12, 16. So,

4. All that is contained in the Scripture (which is more then is written in the heart of every fallen ſon of Adam, and more then was written in Adams heart before the fall) ſhall eternally witneſs in mens conſciences, both for the joy and comfort of thoſe that believe and obey it; and againſt thoſe that ſlight and contradict it, to their everlaſting terror and increaſe of torment.

44. To ſay (ſaith R. F.) that without Scripture the word of the Lord could not be ſpoken, is to limit the Spirit of God.

Rep. 1. But who ſaid it? He would make his Reader believe, I ſaid it, or to that effect: But let him that reads us both, obſerve what liberty he takes to note the effect of words, and to paſs by the very words themſelves, and yet p. 67condemns it in others; although, as near as I could, I have every where alledged their very words.

2. That which I ſaid, the Reader ſhall finde at the end of this Section, Pag. 8. of my Book, viz. Chriſt teacheth us not to know any thing to Salvation, but what is in the Scripture-Law and Teſtimony: For it is there either in expreſs words, or in a true conſequential ſenſe; and to keep our ſelves within the bounds and limits which God hath ſet us, is not at all to limit Gods Spirit, but our own ſpirit, which hath need of ſuch a bit and bridle.

55. R. F. addes, If Samuel, Chriſt, his Apoſtles, and John, might have ſpoken nothing but what was written, they might not have ſpoken much of what they did ſpeak.

Rep. 1. God might have revealed more then is in the Scripture, but he pleaſed not ſo to do.

2. All that Samuel, and the Prophets, Chriſt and the Apoſtles, and John the Revelation have ſpoken, is written, both according to what was written before, and for ſubſtance the ſame. As Moſes wrote what was delivered to the Patriarchs, and Samuel with the Prophets ſpake, and have left written what Moſes wrote; ſo, Chriſt and the Apoſtles ſpake, and have left written what was ſpoken by Moſes and the Prophets, Luke 24. 26, 27. Acts 3. 22, 23, 24. Let him that readeth underſtand. Rev. 22. 6. Theſe ſayings are faithful and true. And the Lord God of the holy Prophets, ſent his Angel to ſhew unto his ſervants the things which muſt ſhortly be done. Nothing is ſignified in the whole Book of the Revelation, but, for ſubſtance, was foretold by Iſaiah, Daniel, Zechariah, and other of Gods holy Prophets, whoſe writings were extant long before John had his Viſions and Revelations. But R. F. will not yet give over.

66. God revealeth the deep things by his Spirit, and teacheth by his Spirit, and ſends forth meſſengers by his Spirit, and guideth by his Spirit into all truth, &c.

Rep. 1. They do well to run to the Spirit, who have loſt the ſenſe of Scripture, and love to it; but let R. F. and others of his way take heed they miſtake not Gods Spirit, nor ſubſtitute their own ſpirit in the room of the Lord, the Spirit.

p. 682. The Spirit of the Lord revealeth no deeper things, nor will do to all eternity, then are already wrapt up in the volume of the Scriptures. The Spirits-light and Scripturelight are very harmonious, albeit, the Spirit gives eyes by his own power to ſee that light, which the Scripture doth but inſtrumentally help unto.

3. Such meſſengers as ſpeak more then is in the Scripture, are not ſent by Gods Spirit, nor guided by him to what they ſay.

Thus I have taken up what R. F. hath in his Epiſtle, upon occaſion of my lifting up the Light of Scripture into its due place, above that which is every mans Light; let us review what he hath further in his Book **Page 9., not according to the Title, in vindication of the Scriptures; but in defence of George Fox, who calls the light (of every man) the word of God: but, as I ſaid before, will not have the Scriptures ſo called. All the vindication which R. F. can give, is recrimination, in this as in other caſes; Thou accuſeſt G. F. for ſaying the light is the word, but it is but to manifeſt thy further contradictions to the Scripture. As how? For the Scripture ſaith, God is the Light.

Rep. I no where finde it ſo expreſt in Scripture-text. The place he quoteth is printed John 1. 5. but let the Printer bear the blame, it is likely he intended, 1 John 1. 5. there1 John 1. 5.1 John 1:5 indeed 'tis ſaid expreſly, [That God is light▪ ] not [the light] in every mans conſcience. The light in every man is given of God, but that light is not God, nor is God that light. God is light, pure abſolute eſſential light, knowledge, wiſdom,How God is light. holineſs, and perfectly ſo of himſelf: but the beſt light that G. F. or R. F. or any man hath, or is qualified with, is but created, diffuſed, derived-light. Again, God is the word, for which R. F. quotes John 1. 1. but it is not ſo expreſt by John; onelyonly thus, The word was God: it's granted he was and is ſo, what then? Muſt I needs be ignorant of the Scriptures, becauſe I confound not Father and Son together, as R. F. doth in that expeſſion of his, and what follows? [As God is the light and the word, ſo alſo is Chriſt, John 8. 12. Rev. 19. 13. and the Father and the Son are one.]

Rep. How are they one? not in perſon, but in nature p. 69and eſſence. The Father is not the Son, the Father is not the Word, nor ever ſo called. Let R. F. learn to diſtinguiſh their perſons as clearly, as he would be far from dividing their eſſence. But, what if God be light, and Chriſt be the true light, and very God with the Father in eſſence? and Chriſt be alſo the word of God, and ſo called in that, as the word is the image of the minde, ſo Chriſt in his perſon is the expreſs image of the Fathers perſon, Heb. 1. 3. Muſt the light in every man, which G. F. or R. F. ſpeak from, be the word of God, and ſo called in that ſenſe, as Chriſt is the word of God, and ſo called? not to mention how ſuch a conceit borders upon blaſphemy, this kinde of reaſoning is as good and true, as that of R. F. Becauſe I preach publiquely, therefore I am a Prieſt; or becauſe I preacht at Edenburgh in Scotland for a while, therefore I am a Scotch Prieſt; as he every where calls me at his pleaſure, and from his blinde miſtakes. But to undeceive the ſimple, let me cloſe this SectionSuperadded Concluſions. with a few brief Corollaries.

11. The beams of Chriſts God-head ſhine upon every man, though not one man in the world knows him to be God, till he findes him in the Scripture.

22. The beams of his Mediatorſhip ſhine upon ſuch as have the Scripture, though few there be that finde that narrow gate, and ſtraight way to life and ſalvation.

33. The light given to every man, is not Chriſt in perſon, or as Mediator; let people learn to diſtinguiſh between him and his gifts, and between the gifts which he beſtoweth as God, and thoſe which he confers as Mediator.

44. The light given to every man, is the law written in the hearts of all, and may in ſome ſenſe be called the wordRom. 2. 15.Rom 2:15 of God, (not Chriſt-Mediator, nor Chriſt-God) becauſe it is a piece of the declaration of Gods will, made perfectly known to Adam before the fall.

55. The Scriptures are a perfect declaration of the will of God, both in the Legal and in the Goſpel-part; and are both truly and more eminently (then the Law firſt written in the heart) called, as they are, the word of God; God giving out his minde to the full, by what is written in the ſacred Text.

p. 7066. The Lord Chriſt, the Eternal Son and Eſſential Word of the Father, is more in the Scriptures then in every man, or any man. As he is God, all men live, and move, and have their being in him: As he is Mediator, he is in his Church myſtical; yet is he more in the Scriptures then in his Saints.

77. They have not Chriſt Mediator in them, nor abide in his Doctrine, who abide not in the Doctrine of the Scriptures.

88. They that ſpeak from the Scriptures, rightly underſtood, ſpeak more from Chriſt, then ſuch who ſpeak from the light within them, and have no fellowſhip with the Scriptures, and with them that abide by Scripture-light and Doctrine.

Let R. F. and the men of his fellowſhip ponder what I ſay, and the Lord give all his underſtanding in all things.

Section 11.

I Had diſcovered pag. 8. of my book in this Section, how they ſend people to read the Scriptures in the Creatures, as if the Creatures taught us more then the Scriptures, contrary to Pſalm 19. and to Solomon in his Eccleſiaſtes, and to Paul, 1 Cor. 1. 21. R. F. **Page 9.in anſwer tells me, That book **George Fox his Parables. The Scripture a more excellent teacher then the Creatures.ſhall witneſs for the truth againſt thee, and thy generation.

Rep. If I were of the generation of Ranters, he might have cauſe to write as he doth; for as I hinted in my Epiſtle before my former piece, Some of them, viz. Quakers, may haply be raiſed up againſt ſuch, viz. Ranters, who have (to their utmoſt) extinguiſht all common light of nature, and would level all with ſin and hell: And G. F. in his Parables, bends himſelf againſt men of this hell-begotten brood. But as I own the light of Nature, which Ranters endeavor to put out; and the Light of Scripture, which the men called Quakers (with Ranters) would eclipſe: ſo I acknowledge, there is much in the Creatures to be learnt, by way of alluſion; but to prefer that knowledge above the Scripture, as is the ſcope of G. F. I am averſe, and abhorrent in the caſe. And R. F. hath nothing more to ſay p. 71for G. F. onelyonly for his own ſecurity, he ſhifts from the Creatures, viz. the Heavens, and the Earth, and things contained therein, as parts of the firſt Creation, (of which G. F. gave his dictates) to thoſe that are in Chriſt, new Creatures, who are Epiſtles written in one anothers hearts, ſeen and read in one another that are ſuch Creatures, 2 Cor. 3.

Rep. Who ſees not the mans evaſion, here is blinded with prejudice, or groſs ignorance; for,

1. The Apoſtle, 2 Cor. 3. 1, 2. ſpeaks not of what is2 Cor. 3▪ 2. vindicated.2 Cor 3:2 written in the hearts of all men, who have ſtony hearts, but in the hearts of Saints, whoſe hearts are fleſhy, or ſoft, v. 3.

2. He ſets not forth thoſe Epiſtles as Rules, equal with Scripture, much leſs to be preferred above the Scripture: Pauls plain meaning is no more but this, that the efficaciousand cleared. grace of the Goſpel ſtampt and printed upon the Corinthians hearts, and made viſible and legible in their converſations, was a ſufficient Teſtimonial for his Apoſtleſhip, and faithfulneſs; and far better then Epiſtles of commendation to and fro, which one Church, by Ink and Paper▪ might ſend to another concerning him, or others▪ what's this to the queſtion in hand concerning the doctrine of the Goſpel and its knowledge to be had, by the Sun, Moon, and Stars, fire, water, air and earth, &c. which G. F. had inſtanced in?

3. What if new creatures be ſeen and read in one another that are ſuch Creatures? Sun, Moon and Stars, &c. are not ſuch creatures, nor are theſe the Epiſtles which the Apoſtle ſpeaks of.

R. F. next to his evaſion falls upon clamor, and would faſten the imputation of ignorance of thoſe Epiſtles and of lying upon me.

Rep. If it be enough for him to ſay it here and every where without proof, I cannot be innocent; but,

1. In the caſe of Epiſtles recommendatory, ſuch as Paul had at Corinth; whether I know what they are or no, let thoſe (whom the Lord hath effectually wrought upon, by my poor labors in Norfolk, or Eſſex, in England, or Scotland) ſtand forth (as ſome have in their life time, ſome on their death-bed, and all the reſt ſhall at the great day) witneſs for me.

p. 722. In the caſe of lying, it is charged here in a double reſpect.

Firſt, I have lyed of the truth, and of them with a deceitful Page 9.ſpirit by twiſting and winding about: nothing being alledged for colour of proof, I muſt intreat the Reader to peruſe this whole Section 11. in my book **Contradictions of the Quakers, &c. pag. 8. 9.(which conſiſts not of above a dozen lines, and three words) and then I ſhall have better meaſure given me.

Secondly, whereas he adds [Thou may well lye of us that lyes of the Apoſtle Paul, and wreſts not our words onelyonly, but his alſo] Let any indifferent perſon judge how he makes this out; I had ſhewed how contrary they are (who would ſet up the teaching by the creatures againſt the Scriptures) to Paul aſſerting, "1 Cor. 1. 21. that, when by the wiſdom of1 Cor. 1. 21. opened and1 Cor 1:21 this world (in all the ſtudy of the creatures) men knew not God (to life and ſalvation) it pleaſed God by the fooliſhneſs of preaching (a Text, a Doctrine, a Reaſon, a Uſe out of the word) to ſave them that believe. R. F. excepteth two ways.

Firſt, There is not any ſuch words of the Apoſtle, as Text, vindicated.Doctrine, Reaſon, Ʋſe, to ſave them that believe, and here thou haſt lyed of him.

Rep. 1. The words (a Text, a Doctrine, a Reaſon, a Uſe) were in a Parentheſis, as a part of the Paraphraſe, with what went before. By the fooliſhneſs of preaching Paul meaneth the matter he preached, Chriſt crucified according to Scripture Text, Doctrine, Reaſon, and Uſe, which very ſubject preached of, the Greeks and Gentiles counted fooliſhneſs, and being preached according to Scripture Text, &c. R. F. accounteth a lye. That Paul preached according to Scripture-Text (which laid together one place compared with another hath Doctine, Reaſon, and Uſe in it) let who pleaſe conſult Act. 26. 22, 23. and chap. 28. 23. and it will be abundantly evident.

2 That God hath converted millions, and ſaved them, by this way of preaching, R. F. will know one day, whether he be one of the number, or not.

3. I uſed that paraphraſe the rather, becauſe preaching of Chriſt from a Scripture-Text, &c. is ſo much deſpiſed by p. 73men of R. F. his profeſſion, and by himſelf after his maner jeered at, **See Part 2. Sect. 27.(as I afterwards noted in my book, pag. 26) But let him and the reſt know, that heaven and earth ſhall fail, before one Text, Doctrine, Reaſon, Uſe or Iota of any of theſe in Scripture ſhall fall to the ground, for want of truth, or accompliſhment.

Secondly, he excepteth againſt my calling the Letter the Word, as if I would make the Letter a Savior.

Rep. 1. This exception ariſeth from the paſſage before mentioned [a Text &c. out of the word] meaning out of the Scripture, which how it is the Word, and that it is ſo called by the holy Ghoſt, and his Pen-men of the Scripture, hath been already cleared.

2. Chriſt, the Author of ſalvation to them that obey him ſpeaking in the Scripture, ſaveth by the Scripture, read, ſoundly interpreted, rightly divided, faithfully applyed. If R. F. ſaith the contrary, as he doth, [Chriſt the alone Savior, or perfect Savior, being able to ſave all that come unto God by him (not by the Scripture) but by him] he dares affront the Lord Jeſus himſelf, who directeth his very enemies to the Scriptures Joh. 5. 39. to finde eternal life by him, as he is in, and by the Scriptures diſcovered.

3. If the Scripture declares of Chriſt, as R. F. grants, either Chriſt maketh that declaration of him ſaving to ſome, or not: If not, it doth not declare him to be an able Savior; if yea, then he ſaveth by that declaration, or by the Scripture. One word more we muſt animadvert **Page 9.from R. F. ere we cloſe this Section. He that hath the Son hath life, 1 John 5. 12. (if he have not the Letter) but he that hath not the Son hath not life (though he may have all the Letter.)

Rep. 1. Would not R. F. or his friends think it raſh and1 Joh. 5. 12. vindicated.1 John 5:12 broad language, if I ſhould ſalute him with [thou lyeſt] becauſe John hath no ſuch words as [if he have not the Letter] nor [though he may have all the Letter] and yet this kinde of uſage I had even now from him.

2. It is no part of the Apoſtles meaning to exclude the Scripture from being a means to eſpouſe Chriſt and a Chriſtian together. Having of Chriſt relates to the Brides having the Bridegroom. It becomes not the Bride to reject p. 74the Letter of her Bridegroom, and the word of the Covenant by which ſhe is married to him, which is the word of Scripture preached, opened and applyed.

3. If they that have all the Letter in form, may yet have none of Chriſt in power, and therefore not life; how ſhall they be thought to have Chriſt in life and power, who will have none of the Letter as they ought to have, and hold it, viz. a glorious means of their knowledge of Chriſt crucified, and of their ſalvation by him?

Section 12.

I Had inſtanced yet again, about their magnifying the Light which every man hath above the light of Scripture, from what George Fox ſaith in his Parables, It is the Light The light of na…ure no Interp…eter of Scripture, and the grace therein revealed.that gave forth the Scriptures, and will open the Scriptures to us; and 'tis a more ſure word of Prophecy, yea, the Grace that appeared unto all men, &c.

R. F. ſaith nothing in defence hereof, nor in oppoſition to what I diſcovered of its Scripture-contradiction from 1 Cor. 2. 9. It is written, Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him; yet by what he hath elſewhere, we may not conclude his ſilence (as to this Section) to be an Argument either of his conſent or diſſent; but I ſhall evidence my charge againſt G. F. a little further.

That Chriſt, the Son of God, gave forth the Scriptures, by his Spirit inſpiring them that wrote as he moved and acted them, is a moſt undeniable Truth: For Chriſt is the great Light giver; he gives common Creation-light, and he gives ſpecial Scripture-light, and all that is truly called Light-given; and he is above all that he giveth: But when men ſpeak of the light given to every man (as G. F. doth) and then attribute as much to it, as to the perſon of Chriſt, viz. That the Light [in every man] gave forth the Scriptures, and will open the Scriptures to us; this is palpable darkneſs, and contradiction to the Scripture I quoted:1 Cor. 2. 9. opened.1 Cor 2:9 for as mans eye, or minde (as he is a rational creature, and p. 75but ſo) never reach'd the things of God, which he hath prepared in a way of ſalvation for his own; ſo the Goſpellight about matters of Salvation (of which the Apoſtle ſpeaks) never entred, never ſhined into mans heart; take him, with all the light given him, as a man, before the fall, or ſince at his coming into the world. Goſpel and Salvation-matters never entred into Adams heart before the fall, and ſince, there is not any of his poſterity that (by the light he bringeth with him into the world) can tell what he ſhould do, what way or courſe he ſhould take to be ſaved, no more then his firſt parents, when they hid themſelves amongſt the trees of the garden. And that light which cannot diſcover Salvation, cannot open the Scriptures to us. Nothing gives that which it hath not. Nothing can act beyond the ſphere of its activity.

As for what G. F. addeth, [And 'tis a more ſure word of prophecy] ſpeaking of every mans light; we will believe him as much as if he told an old wives fable; if either he would have it to be more ſure then the Scriptures, or then Goſpel-Sermons preached out of, and according to the Scriptures. Heretofore it became a proverb, As true as the Goſpel, there being infallible certainty in the Scripture-Goſpel; but now there is a Light diſcovered in every man that will antiquate that Goſpel, and put the proverb out of date. There is ſomething in the heart of every man (ſayNo Goſpel, in light of nature. they) and that a word of prophecy, or a declaration of Gods minde, for ſalvation too, (or elſe 'tis nothing) more ſure then all the Goſpel throughout the Scripture; and yet (ſay I) no part of the Goſpel at all: For no man ſhall be able to ſpell out one Goſpel-ſyllable, or letter in it, or by it, viz. in all that is written in every mans heart, or by all that is written there from their coming into the world. And yet it muſt be with G. F. the Grace that appeared unto all men. Titus 2 11. vindicated.Titus 2:11Such an expreſſion indeed hath the Apoſtle, Tit. 2. 11. concerning the free favor of God in Chriſt, which is the fountain and original cauſe of Salvation, now ſhining to all Nations by the Goſpel, and ſaving effectually ſome of all ſorts of men in the world; But as Paul never called every mans light; the Grace of God, i. e. in Jeſus Chriſt (although that p. 76Light be a free gift) ſo never was it every mans light or gift, nor will be, to underſtand what is the Scripture-grace of God, and of our Lord Jeſus Chriſt; But the Doctrine of it is turned into wantonneſs, when it is laid waſte and common with the univerſal light of every individual reaſonable creature, which 1. is but a part, a ſpark of that which Adam had before the fall: 2. Gives not a creviſe of light about Chriſt crucified: 3 Is but a Legal-light and effect of the Law written in the old-ſtony heart of every man.

Section 13.

R F. paſſeth over this Section alſo, and ſaith nothing to it, where I gave a farther inſtance of their advancing this common univerſal light, by calling it [A perfect Light, or how could they be judged by it?] And [the firſt principle which will change the minde.]

Whereas 1. The Prophet David, Pſalm 19. 7. advancethCreature and Scripturelight compared. the Law or Doctrine of God in the Scriptures, as Paul doth, 2 Tim. 3. 16, 17. to be the perfect Rule of faith and maners. The light found in, and by the book of the creatures, and mens natural conſciences is dim, weak and imperfect, in compariſon of Scripture-light.

2. The light in every mans conſcience (where the Scripture comes not) draws up a Bill of condemnation, diſcovers no Charter of Salvation.

3. It is imperfect to what Adam had before the fall; the Scriptures have more, and higher light then Adam in his innocency received.

4. The Law of God, take it as a Covenant of works, or under ſuch a notion, requires as much as Adam had: That is not legally perfect, which in all degrees and circumſtances anſwereth not a perfect legal Rule.

5. The leaſt true Light ſinned againſt, is ſufficient to judge the ſinner, if God entreth into judgement with him. The other clauſe ſhall be examined in the fifteenth and ſixteenth Sections.

p. 77Section 14.

R F. anſwereth to what concerned himſelf in this Section, but not in its due place, I ſhall endeavor to reduce him.

From his Book Entituled (how truly let the Lord and Father of Lights be judge) Light riſen out of darkneſs, I had noted what he ſaith, The light is pure, ſtanding out of all corruption, meaning this light of every man, which, where it is (and it is in every man) it reneweth the judgement, and where the judgement is renewed, there is no corruption in that judgement; (as was told me by one of them in Scotland) But this beam of God-head-light in every man, is no part of the new creature, or of ſuch a renewed minde as the Apoſtle calls for, Rom. 12. 2. Epheſ. 4. 23. And although that which is a renewed principle in ſome is pure, (ſo far as it is renewed) yet the faculty where it is [the minde] hath darkneſs, corruption and pollution in it, as well as light and purity, as is clear from 1 Cor. 13. 12. Now we ſee through a glaſs darkly, but then face to face.

But R. F. **page 10. line 12.tells me I have ſlandered him for ſaying, The Light is pure, ſtanding out of corruption, but my ſlander hath no weight, nor doth him no harm.

Rep. 1. I ſlandered him but with the truth (if it were ſo) and did him more right then he doth himſelf, for I cited his words to the full; [ſtanding out of [All] corruption]

2. Although a ſlander, when the truth is ſpoken, may be charged upon him that ſpeaks it, if he relates the truth of another, with an intent of reproaching the party, yet I was clear of ſuch an intent, and ſhall ſtill endeavor his, and his companions reproof and conviction, without their reproach: If the word of the Lord be a reproach unto them, let them look to it.1 John 1. 5. cleared and vindicated.1 John 1:5

3. His evaſion, to avoid the dint of the reproof, will not ſerve his turn; [God is Light, 1 John 1. 5. and he is pure, and diſcovers corruptions, and hath no union with them, and what communion hath light with darkneſs?] For, whoſo conſults his book **Light riſon out of darkneſs, page 24. line 13▪ & 15.will finde he ſpeaks of the Light, created in p. 78mens mindes, and given back ſince the fall, That light is your condemnation, and that will ſhew you your corruptions.

And now in anſwer to my charge he tells us, God is Light, and he is pure, &c.

Rep. 1. Will he confound God and his eſſential Light, with light given into mens mindes? or will he have his words [The light is pure, ſtanding out of all corruption] to be underſtood of Gods Eſſence onelyonly, and not at all of that which is but a quality in the creature? If he would be underſtood to ſpeak of Gods Eſſence onelyonly, we agree in the light and underſtanding of the Text, 1 John 1. 5. But if he would have it partly meant of God, and partly of the Light either innate, or regenerate in the creature, then he confounds uncreated and created Light, and ſhews his own woful darkneſs.

2. He that would ſpeak aright of God, muſt ſay with the Apoſtle, God is light, and in him is no darkneſs at all, no ignorance,1 John 1. 5.1 John 1:5 impurity, or corruption to be diſcovered or found in him; And he that would ſpeak aright either of the inbred, or of the new-bred light in the creature, muſt diſtinguiſh of it either as it is in it ſelf, or in the ſubject-perſon.

Firſt, in it ſelf, created light is pure, ſuch as it is, and ſo much as there is of it ſince the fall, but yet imperfect.

Secondly, in the ſubject, (the perſon in general, particularly the minde or underſtanding) and there is a mixture of light and darkneſs, purity and pollution, the one diſcovers the other; and if the Saints ſhould ſay, We have no darkneſs, no ignorance, no ſin, they are ſo much the more dark, ſinful, ignorant, and there is no truth in what they ſay, 1 John 1. 8.

But I ſay, quoth R. F. and ſo doth the Scripture, that he that abideth in Chriſt ſinneth not, 1. John 3. 6.

Rep. Will R. F. make no Scripture of 1 John 1. 8. becauſe1 John 1. 8. with 1 John 3. 6. compared, cleared, and vindicated.1 John 1:81 John 3:6 this in the third chapter is Scripture? or will that perverſe and wicked eveſion paſs with him, which one at a meeting of their fraternity in Eſſex not long ſince, vented to him that urged the Emphaſis [if we, we that have communion with the Father and with the Son, if we ſay we have no ſin &c.] That the Scriptures have been much altred and corrupted, and though it be now ſo written, yet at firſt it was p. 79thus, If we (that have fellowſhip) ſay we have ſin, we deceive our ſelves, &c. Oh the diabolical ſtrong deluſion that theſe kinde of profeſſors are under, and leading others into! or let me farther reaſon with thoſe who are not ſo far infatuated, either the Apoſtle John, and ſuch as he wrote unto, did not abide in Chriſt, or there is ſome other ſenſe of his words in the third chapter, then R. F. or his fellows would give of it: for as full of contradictions as men are, the Holy Ghoſt by the Apoſtle doth not contradict himſelf: Let God be true, and his word true, and every man a lyar, and his words lyes, which agree not with the Canon, Doctrine and harmonious Senſe of the Scriptures: And therefore when it is ſaid, He that abideth in Chriſt, ſinneth not, the words and ſenſe muſt be reconciled in our mindes (for in themſelves they were never at variance) with the words in the firſt chapter: thus,

1. Although every man that is in Chriſt (while here) hath ſin in him, and he is neither perfectly free from the preſence of original, nor actual ſin, yet ſo far as he abideth in Chriſt, he ſinneth not. It is no ſin to cleave to Chriſt and his Doctrine, Spirit and Grace, and to perſevere in it and him.

2. The meaning of verſe 6. muſt be gathered from verſe 1 John 3. 6. cleared by ver 8, 9.1 John 3:68. and 9. where the Apoſtle ſpeaks of committing ſin, or of trading in ſin, and that in a conſtant courſe. That this isforeign the very ſenſe and minde of the Holy Ghoſt, is clear from the reaſon, for the devil ſinneth from the beginning; He therefore that conſtantly goes on to ſin, plots ſin and practiſeth it with delight, he is of the devil; He that abideth in Chriſt ſinneth not, after ſuch a maner. And yet more clear from ver. 9. whoſoever is born of God doth not commit ſin, for his ſeed, Gods ſeed, remaineth in him, and he neither dothforeign nor can commit ſin, as the devils, nor as thoſe who have no regenerate part in them, becauſe he is born of God, and ſo far as born of God be ſinneth not, nor ſhall he ever be left to a total and final relapſe into ſin, ſeeing he hath a contrary principle of the new birth abiding and remaining, yea, reigning in him. And me thinks R. F. his conſcience tells him he ſhould be captivated by the truth of this interpretation; For he tells me [thou commits ſin, and ſo art a ſervant of p. 80the devil, for thou goeſt on with thy lyes.] It is not then the preſence of ſin that makes one to be of the devil, but the purpoſe, practice, and procedure in a way of ſin. If we ſay we have not ſin preſent with us, and dwelling in us, we lye▪ and if any ſay, that every one that hath ſin in him, is a committer of ſin, a workman in ſin, he is in a foul error: If any ſay he hath not ſinned ſince he was converted, he goes about to make God a lyar, and his word is not in him, 1 John 1. 10. That, nor any other Scripture (that ſpeak of the Saints ſinnings) is not written in his heart, nor believed by him. But although I have an old lying heart, and fleſh wherein there dwells no truth, no good thing; yet R. F. hath not hitherto detected and proved a lye in my right hand, or in my pen; nor will he be able to make good what he boldly calumniates me with. Let tryal be made in what follows.

Section 15.

R F. here reviles me with [thou lies of Ed. Burrough] becauſe I had noted the expreſſion which he puts upon every mans light, (which is but common light at the beſt) viz. The corner-ſtone. And how doth he prove it? not by denying there is any ſuch expreſſion as the Corner-ſtone, but [there is not ſuch a word as common light there.]

Rep. Nor did I uſe the word (common) as E. Burrough's, and therefore put it in a Parentheſis (as now) and ordered it to be printed as my own phraſe, not his, in a differing letter from his; and accordingly it was ſo printed. What lye is here in my mouth, that deſerves the lake which he threatens? Had I not ſtudied brevity, I might have more fully given it thus,

How can he teach (ſaith E. B. **Warning to the inhabitants of Underbarrow, p. 7) and direct toward true Religion, who denies the Corner-ſtone, the firſt Principle of Religion, which is the foundation, the light of God, which hath enlightned every one that comes into the world; which he denies (ſpeaking of the Preacher at Ʋnderbarrow) to have enlightned every one. R. F. backs him thus, Chriſt is the Light, and Chriſt is the chief Corner-ſtone, Acts 4. 11. 1 Pet. p. 812. 6, 7. and ſo ſaith Ed. Burroughs; therefore, he agrees with the Scripture, and his ſaying (as thou ſays) is not contrary to Epheſ. 2. 20. but agrees therewith: there thou art taken with a lye in thy mouth; Lyar be aſhamed and bluſh.

Rep. 1. To hold forth Chriſt to be the chief Cornerſtone, and yet to inſinuate and winde into peoples boſoms a new myſtery, That the light which every one hath is a Corner-ſtone, is to teach diverſe from, and contrary to the minde of the holy Ghoſt in that as other Scriptures, Epheſ. 2. 20. for Chriſt is ſo the chief, as he is the onelyonly Epheſ. 2. 20. vindicated. foreign.Eph 2:20Corner-ſtone. The word in the Greek is of full force to this purpoſe, ſignifying ſuch a Corner-ſtone, as doth not onelyonly unite the ſides and parts of the building of the Church-Catholique, conſiſting of Elect Jews and Gentiles, and that ſtrengthens the whole building; but that which reacheth from the bottom to the top of it, and is all but one ſtone in the whole foundation, and in all the corner from one end to the other: As no other Foundation, ſo no other Cornerſtone can be laid, then that which is laid, the Lord Jeſus Chriſt.

2. Chriſt, as he enlightneth every one that cometh into the world, is not the Corner-ſtone; Chriſt, as God, conſider him onelyonly ſo, and with the common gifts which he beſtows upon every man, is not laid as the Foundation of the Church; but Chriſt, as Mediator, God-man, the Word made fleſh.

3. As the light which every man hath given him is none of the ſix Principles, Heb. 6. 1, 2. (much leſs the firſt principle of Religion) ſo neither is it the Corner-ſtone, though given by Chriſt, yet not to that end. It is not light wrought in us, but Chriſt the light-giver, and in his perſon, not his gifts, who is both Foundation, and himſelf **foreign.the chief and onelyonly Corner-ſtone, ſo Epheſ. 2. 20. Will R. F. ſay to me, as he hath to others, **Light out of darkneſs, pag. 21.You are ignorant of the firſt principle of Religion, that make a ſcorn of this light? I ſhall return him this for his information, That as I own every mans light in its due place, and am far from ſcorning it, or him for it; ſo I cannot by warrant from Scripture, admit it into the place of Chriſts perſon, or of Chriſt-Mediator; nor farther p. 82acknowledge it a principle of Religion, but ſuch as is common to Pagans and Heathens, that teacheth them a God, and that he is to be worſhipped. But if it be a ſtone, it is of the old foundation, of life by works, and not any principle of Chriſtian Religion, [as ſuch] nor any ſtone of the New-building, by, and according to a covenant of Grace in Jeſus Chriſt.

Here I may take occaſion to anſwer a Quere made by a company of this Sect, in one of their Pamphlets **Entituled, To all that would know the way to the kingdom, p. 16, How is the Goſpel of Chriſt preached to every Creature under heaven, if it be not the principle of light in the conſcience, it being that many never come to read or hear of the Scriptures?

One would think, if their light were not darkneſs, or that their mindes were not darkned with the light of the Scriptures, thoſe two Texts which are referred to in their Margent, might have reſolved them ſufficiently, Rom. 10. 18.Rom 10 18. opened.Rom 10:18 and Col. 1. 23. In the former of theſe, alluding to that in Pſalm 19. 3, 4. the Apoſtle invincibly clears it, that the Jews could not but hear (who had the Scriptures with them, whereſoever they were diſperſed, and beſides) as the Sun caſts its beams all over the world; ſo had the Goſpel by the Apoſtles miniſtery ſhined forth into all known habitable parts of the earth. In the latter of them, Paul ſpeaks ofCol. 1 23. opened.Col 1:23 ſuch a preaching and hearing of the Goſpel, whereof himſelf was a miniſter, and that was ſent forth, according to Chriſts commiſſion, Mark 16. 15. by the miniſtery of man, to every creature, i. e. to Gentiles, as to Jews; and to all nations, as to ſome, Matth. 28. 19. Nor did the Apoſtles and Evangeliſts at any time ſo preach, without book, in any place, to any reaſonable creature, but as they carried the Scriptures with them; ſo they made all the world ring of one Chriſt crucified, according to the Scriptures, 1 Cor. 15. 3. This, ſaith Paul to the Corinthians, I delivered unto you firſt of all. The principle of light in the Conſcience, will never diſcover this firſt principle, or fundamental truth, Chriſt dying for ſinners, where the Scriptures and Preachers of the Scriptures come not, as it never preacht it in the Ages paſt. Thoſe Preachers will be aſhamed of their work, who do not rightly divide the word of truth; much more p. 83they who ſay, they are Apoſtles and are not, but are found lyars, as all they are who reject the Scriptures, the word of truth, from being the Rule, Card, and Compaſs of their work; and who drive people, that have the Scriptures, to the light in their conſciences, as a ſurer and better light; and that which will change the minde, as I had noted Sect. 13. whereas there is not the light of a Mediator, or Chriſt crucified in it; nor the power of God in it, but to reſtrain, moralize, and civilize; it never reached to renovation, nor ever will renew the minde, (according to a Goſpel ſenſe) though men abide in it till dooms-day.

Section 16.

I Had noted here what J. Nayler ſaith, If thou know, own, and obey it, (ſpeaking of the common light of every man) it would lead thee out of the fall: which, becauſe I brought it in as another inſtance of their Scripture-contradiction, R. F. **Page 10.tells me, I go on with my Lyes: And how proves he it? Why, [The words in it (J. Nayler's book) are not as thou ſays.]

Rep. Let the honeſt Reader be judge between us, if he pleaſe to view the Pamphlet, Entituled, A few words occaſioned by a Paper, &c. Page 10. The words of James Nayler are theſe more at large: Thou goeſt about to make people believe, that the light of Chriſt, which is given to every one that comes into the world, is a natural or fallen light; but if thou didſt know, own, and obey it, it would lead thee out of the fall. The very words I cited, and in the very ſenſe of the writer; for J. N. ſpeaks of the light given to every man, which though he calls not common, nor will not have it called natural, yet we muſt call things as they are; forThe natural light of every man leads no man out of the Fall. that which every one hath, is no more; and although to own, and obey that dim light of nature is every ones duty, yet to ſet it up as the light which ſhall lead out of the fall, is beyond Gods intention of giving it, and beyond the ſphere of its activity to effect. From the Scripture, Rom. 7. 7. (which I briefly pointed at, as contradicted by J. N. and others of this opinion) I had not known luſt, except the p. 84law had ſaid, Thou ſhalt not covet, I hinted an Argument, which I ſhall now give forth in form;

That which will not ſo much as diſcover the fall, will not (though own'd and obeyed) lead out of the fall:

But the light given to every man, will not ſo much as diſcover the fall:

Therefore, it will not (though own'd and obeyed) lead out of the fall.

The firſt propoſition I thus confirm, There is no delivery without a diſcovery. The other thus, Pauls light did not diſcover the fall; nor other mens light, which they have from their coming into the world, did never, will never ſo much as diſcover the fall. In the fall, will be found Adams ſin, all mens ſinning in him, their being born in the guilt of that ſin, in the want of Gods image, and in the roots of all actual ſin. What a ſtranger was Paul, in his Phariſaiſm, to all theſe Diſcoveries? who knew not the leaſt luſting of the heart to be ſin, till he was enlightned by the Spirit into the commandment of the written Law, which ſaith, Thou ſhalt not luſt: the ſame ignorance is in every man (notwithſtanding their in-bred light) concerning in-bred luſt, and original corruption, till by the light of the ſame commandment, the Spirit of conviction brings it home to his heart.

With what an impudent evaſion doth R. F. entertain his Reader? by telling him that J. Nayler witneſſeth with Chriſt who is the true light, and ſuch as obey the light and follow Chriſt, they are led thereby out of the fall.

Rep. 1. James Nayler ſaith not, ſuch as obey Chriſt, but ſuch as obey it; he ſpeaks of the Light-given, and its power.

2. R. F. confounds the Light-given and the Light-giver (as often elſwhere) together, and yet attributes the leading out of the fall to it, [the Light-given] rather then to Chriſt the Light-giver.

3. Should he expreſs himſelf more plainly, and ſay, Chriſt thereby, that is, by the Light given to every man, as it is obeyed, and himſelf is followed, doth lead out of the fall; yet would he ſpeak ſhort of the truth, and contrary to Scripture; For,

p. 851. The Scripture ſpeaks not of ſuch a way whereby Chriſt led any man out of the Fall, before the Scriptures were given, but onelyonly of the way of offering Typical Sacrifices, and by the promiſe of Chriſt-mediator.

2. The ſame way he hath chalked out in and by the Scriptures, ſince they were given, all along the Old Teſtament; and when Chriſts ſacrifice, typed out and promiſed, was once exhibited by his own blood, He that was the way yeſterday, is the ſame to day, and for ever, while the world ſtandeth, to lead men out of the fall, and to raiſe them up to communion with the Father.

3. Although R. F. addes [they were ſaved by him, and that is not contrary to Scripture] it will not ſave his judgement from error, nor his writing from contradiction, if he ſaith or thinketh that Chriſt ever ſaved any man by the meer light, which (as God) he giveth to every man. No man ever was, or will be ſaved by his beſt obedience yielded to the light which every man comes with into the world. Every man, and onelyonly ſuch, as through grace have obeyed, and ſhall follow Chriſt according as he is revealed in the Scripture, is and ſhall be ſaved.

What a loud calumny is that which R. F. hath caſt upon me at the foot of his tenth Page? [Thou contradicts, and ſo ſins againſt Scripture, and againſt Chriſt that calls him a natural light.]

Rep. I have no ſuch words, had no ſuch meaning, nor can it be pickt out of what I have any where ſpoken. Although Chriſt as he is God (as every where I expreſs or intend it) giveth to every man that which is but natural light, yet is not he therefore a natural light: For,

1. He and his works are not the ſame. He who is the divine, ſpiritual, ſupernatural Being, giveth to every creature its proper nature and being, and is incomprehenſibly above them: He is indeed his own nature, and his own moſt ſimple eſſence and being, preſent with all beings in created nature, and yet not confounded or mixed with created natural beings or lights, irrational or rational.

2. Albeit, as the God of created-nature, he giveth that nature, life, and light of Reaſon to all men; yet as Mediator, p. 86he giveth a diſtinct, ſpiritual, excelling light, to lead men out of the fall; partly from the whole written Law,How Chriſt leads men out of the fall. and the diſcovery of its ſpiritualneſs, reaching the motions of the heart to ſhew men the fall, which prepares for a delivery; partly from the Goſpel, which ſhews himſelf the onelyonly effectual way whereby men may come out of their lapſed condition, as they are taught and drawn of the Father to believe in him, who hath ſatisfied and merited for a certain number of ſinners their deliverance; and who applies that merited deliverance by remiſſion of ſins, and by regeneration; and by both, a tranſlation out of the power of darkneſs (which all men with their beſt natural light are under) into his own kingdom of ſaving light and life.

But to proceed: In this Section I had hinted another Argument againſt the power of natural light, given to every man to lead him out of the fall, by way of queſtion; R. F. takes it up, and me up, after this maner: [To manifeſt thy blindeneſs and ignorance of the Scriptures, thou ſays, Where is there any promiſe in Scripture of ſpiritual and ſaving Light, to lead man out of the fall, and out of his natural eſtate?

Rep. Here like Satan the father of lyes (I will not ſay he is his ſon) he leaveth out part of the queſtion: My words Pag. 10. are theſe, Let a man uſe his common natural light and moral gifts to the utmoſt, where is any promiſe in Scripture of ſpiritual ſaving light and grace, annexed to lead him out of the fall, or out of his natural ſtate? The word [annexed] he leaves out in the reciting of my words, which refers to the good uſe of natural light and moral gifts; and in a ſhifting way he anſwereth, [If there were no promiſe of ſpiritual ſaving light to lead out of the fall, man might continue in it, and under the curſe.]

Rep. 1. Take this paſſage by it ſelf, 'tis very good, and one of the beſt that hath dropt from R. F. his pen. But,

2. It is produced as an anſwer to my queſtion, and willThe light of a promiſe leads out of the fall. prove rather a knife to cut the throat of theſe mens opinion, and an Argument for what we aſſert;

That, It is the light of a promiſe (by R. F. his conceſſion) which ſhall lead men out of the fall;

p. 87But in the light which every man hath (ſay I, and thouſands more) there is not the light of a promiſe, nor any promiſe of ſpiritual ſaving light annexed to the good uſe of that univerſal light:

And therefore, that univerſal light (though never ſo well improved) will not, ſhall not lead men out of the fall.

Promiſed light is onelyonly found in the Scripture, and according to what is there revealed; but where is the anſwer to my queſtion? R. F. tells his Reader of promiſes of ſaving light in Scripture, and ſuch as follow and obey the ſame are ſaved by it.

Rep. [By it] (let the ſimple-hearted and ingenuous Reader obſerve) refers to light; which light he makes one with grace, as he addes: For by grace are we ſaved through faith, and not of our ſelves, it is the gift of God, Epheſ. 2. 8, 9. How fairly doth R. F. his conſcience here bid for the truth? but this is no faithful anſwer to that particular queſtion, to beg the main queſtion, viz. Whether every man hath ſufficient ſaving light to lead him out of the fall? Such as follow and obey ſaving light indeed, through faith, freely given of God, are ſaved by it out of the fall; but every man hath not that ſaving light to follow, nor the gift of faith to obey it. But my particular queſtion was,No promiſe in Scripture of ſpiritual light and grace, annexed to the good uſe of natural light. Whether to the good uſe of univerſal light, there is in Scripture any promiſe of ſpecial, ſpiritual, ſaving light, annexed not to ſaving light, and ſaving grace, as R. F. puts it, but to the good uſe of common, or natural light, as I expreſt it? Who knows not, being converſant with Scripture, that in Iſaiah 42. 6, 7. ſpeaking of Chriſt his perſon, God promiſeth, I will give thee for a covenant of the people, for a light of the Gentiles? which is one place R. F. quoteth, but with this additional gloſs; This light hath grace annexed, that is a covenanting light. Why? what is this to the queſtion ſtill? It is but a low expreſſion to ſay this light (namely Chriſt himſelf) hath grace annexed: For Chriſt, the promiſed Mediator and Foundation of the Covenant, and the Fountain of all ſaving light to the Gentiles, (as Jews) hath all the fulneſs of God-head grace, love, holineſs, power, p. 88&c. in him. But hath God promiſed to give Chriſt for a Mediator to every one that well uſeth the reliques of created light? Or hath he promiſed to admit all or any into a covenant of Grace, who do their beſt to get life by a covenant of Works? Nay, rather he hath threatned the contrary, as I hinted in my former piece, Gal. 3. 10. As many as are of the works of the law, that is, will be doing for life, and depending upon their obedience to the law (written in the book of Scripture, which is more, or in every mans heart, which is leſs) are under the curſe; and if under the curſe, they are (as I ſaid) ſure enough under the fall. R. F. quoteth other Scriptures, as Iſaiah 49. 6. Iſaiah 60. 19, 20. Luke 2. 22, 23. I ſuppoſe he intended, Ver. 32. but let him or any man make the beſt, or the moſt rather, he can of them, he ſhall never be able to extract ſuch a promiſe, as I called for, of that tendency as he would have it, out of them all. That which I called for, was a promiſe of ſpiritual ſaving light and grace, annexed, or adjoyned to the uſe of natural light and common gifts; ſpiritual, and ſaving light and grace, is light of a higher ſphere, and a gift of another kinde, i. e. which differeth not in degree onelyonly, but in kinde, from every mans natural light, as much as the work of Redemption, from the work of Creation. Nor doth it follow, becauſe Chriſt is promiſed for a ſaving light to the Gentiles, that therefore he is promiſed to them upon ſuch an account, if they uſe inferior light as they ought; or, that becauſe Chriſts grace is promiſed to the uſe of his grace, therefore his grace is promiſed to the uſe or actings of nature: Or that becauſe this light (as R. F) hath grace, or a promiſe of grace, annexed, therefore every light hath grace, or a promiſe of grace attending it. I know there are thoſe, who are Lights of a greater magnitude then R. F. that have prompted ſuch a promiſe, as I call for; yea, many, but the Doctrine which they would ſhore up thereby, ſavors ſo ſtrongly of the Popiſh merit of Congruity, and the Jeſuites, Facienti quod in ſe eſt, &c. fleſhing up every natural man in a good opinion of himſelf and his endeavors, that I abhor their prevaricatings upon the Scripture, which, as to a way of ſalvation, is one, and God is one, p. 89Gal. 3. 20. i. e. Ever (ſince he revealed the covenant of Grace) like himſelf, and of one minde. But theſe men weGal. 3 20. opened.Gal 3:20 have to do with, are inconſiſtent with the Scriptures, and with themſelves, in this as in other caſes: God having founded all his promiſes of ſaving Light, Grace and Glory, in the death and ſatisfaction of his Son; he never laid another bottom, or founded any ſuch promiſes in the Light within every man, or upon their good improvement of that Light. But ſometimes they ſay, Stand ſtill in the Light, and it ſhall lead thee out of the fall; ſometimes there are promiſes of ſaving Light, or elſe a man might continue in the fall and under the curſe: either that alone muſt ſave, or that and Chriſt together, by their Doctrine; whereas Chriſt alone (above the help of that light which every man hath) leads out of the fall, unto the Father, and unto heaven, thoſe that the Father hath given to him, to be a Leader, Commander, and Savior unto.