be asked profitably when they be asked sincerely yet these are the times wherein many men frame querieâ— to pick quarrels and in that respect better some silence then more strife If therefore I had answered none of his queries he had no reason to be querulous yet some I answered briefly because that was sooner done and by that all men may see how willing the wayward questionist is to be informed T.S. Did noâ— Paul and other Saints witness Jesus Christ to come whenas he lived in them Pag. 32 and was in them their hope of glory strength life peace W.T. A. Christ is come already in the flesh to us in the Spirit into us but is not come yet nor till the last day is to come in his power and glory Matt. 24.30 Of the Ministry and calling of Ministers T.S. I Judge those Ministers of Christ Pag. 32 who run not before they are sent of him and do abide in the Doctrine of Christ who have received that gift not by expence of money in a University but freely from the Lord by which they are made able Ministers of the New-Testament not of the Letter but the Spirit who preach him in words and own him by their works W.T. A. Thanks be to God that there are so many publike Teachers in this Nation to which this description may be justly applyed they having received a gift to be able Ministers of the New-Testament freely from the Lord though there were money expended in the University that they might receive it freely â—n God waâ— that is in the obedient serving of free grace and doing their own endeavor in reading meditating studying to shew thâ—mseâ—vâ—s 〈…〉 as Timothy was charged to do who had that gift freely from God 1 Tim. 4.13 14 15 16. 2 Tim. 2.15 But how true his profession is that such men are precious in his eyes let his precious Epistle â—o â—ll the publike Teachers in this Nation shew As for the coâ—trary sort whom he describeth and judgeth not to be Ministers if his meaning were only to shew a dislike of men vitious in the Ministry there be Ministers enough that would join with him in that who yet cannot consent with him in saying such are no Ministers becaus even among men unquestionably call'd as te Priests and Levites were there hath still been a corrupt mixture But that any tell the people as he saith they do p. 33. that a heap of stones is the Churcâ— is I think his tale yet may the place where the Congregation meets which is not an heap of stones but is or should be a decent house be as properly called the Church as that place is called the Court where Tenants do at times meet together to wait upon their Lord when it is said that the Centurion built the Jews a Synagogue a Here this Writer comes and complains That the Elders of the Jews call an heap of Stones a Congregation for that the word Synagogue * signifies But he that complains without reason must go home again without relief T.S. Where is it written that one was made a Minister by ordinary call mother by extraordinary W.T. A. The thing is written Gal. 1.1 Act. 14.23 T.S. Is there so much as mention made iâ— either of those Scriptures of a Call ordinary or extraordinary and have you yet the confidence positively to assert that it is so written in these Scriptures Must your dreams and drâ—wsie meanings passe for Scripture W.T. A. Its wonder that this quick-sighted youth that speaks so much here and otherwhere of dreaming and drowsinesse should be so dull and obtuse himself as not to see that I said The thing is written and not the words are written Why doth he not awake himself and prove that those two Scriptures do not in their true sense and meaning lay before us a Calling of two sorts one from Christ immediately and so Paul was called himself which we call extraordinary because it was but of certain persons and but for a certain time and accompanied with extraordinary miraculous gifts this the first Scripture shews Gal. 1.1 The other from Christ mediately by the Ministry of men and so Elders were ordained by Paul and Barnabas as the other Scripture shews â—ct 14.23 this we call ordinary as being common to all Ministers and to continue in all ages of the Church Nor doth this make two doors into the Sheepfold as this caviller would collect but two ways of entring in by the same door T. S You say This distinction hath ever â—een us'd in the Churches of God Pag. 34 wâ—en it was never us'd among any of the Churches mentioned in the Scripturâ—â— W.T. A. I said so in an usual way of speaking yet not meaning to extend it to all that time wherein God hath had a Church which hath been from the beginning of the world but to declare only that it hath been of long and continual use in the Churches of God and so the word ver is ordinarily used viz. to signifie a long and yet limited term of time as 1 Sam. 27.12 Exod. 12.24 21.6 Besides that in the Scripture-Churches there was as hath been shewed this distinction in the ground and thing it self though not in the form of words W.T. Our gifts abilities and fitnesse for the Ministry which are Gods inward call were first tryed Pag. 35 and testimonials of our carriage were given T.S. Doth the Scripture anywhere say That gifts abilities and fitness for the Ministry are Gods inward call or that any of the Saints sought Testimonials in order to their being made Ministers or did Pauâ— Peter keep any Chaplains to try men W.T. A. 1. Is it anywhere said in Scripture that faith love and holy desires are inward Graces Is there not enough therefore in Scripture to gather that they are so when as we find there that such vertues are placed in the iâ—ner and hidden man of the heart that in opposition to outward and bodily things Ro. 7.22 10.10 1 Peâ—. 3.3 4.2 Coâ— 4.16 So it is in this case Paul describes the qualities of those that are to be made Ministers which are inward and whereunto are opposed other qualifications which are outward These qualities namely abilities for and strong desires to the Work of the Ministry are a Call because God plants them in the heart as pointing to putting them into a capacity for and as it were leading unto that Calling and they are an inward Call because they are seated in the inner man 2. Whatever Paul and Peter did in their own persons we are sure that Paul requires of Tâ—mothy to see that the Deacons be proved and for the same reason the Bishops and Presbyters also before they could use that Office 1 Tâ—m 3.10 why are the things required in Ministers so fully and distinctly prescribed Why is such a precise commandment given to lay hands suddâ—nly upon no man but that diligent search was to be made into those that were
Spirit a pretended light but the inward light of the Quakers T.S. I wish eternall good tâ— your pretious Soul and rest c. W.T. That 's a good wish only I must minde him that he wish it really he must wish it in such a way as is like to attain that end which is not as he saith it is by abiding faithfull in the measure of light received for no man shall come to heaven by his own faithfulnesse though that be necessarily required but by faith in Jesus Christ Mark 16.10 Ephes. 2.8 To conclude together with him I thank God I can truly say that I most heartily desire that to him which he wisheth to mee whereof there being no hope but only this that To God all things are possible I doe therefore humbly pray that omnipotent God to enlighten his understanding with a better light then every man hath that comes into the world to sanctify his heart to awaken his conscience and by one happy means or other to lead him out of those dangerous delusions wherein he is detained and which are so preparitory to everlasting misery and to set him in the right Scripture path and way of life that so his precious soul may be saved in the day of Jesus Christ A Postscript A little to acquaint the Reader with some passages published by Thomas Speed in a late Pamphlet Entituled I know not with how good sense I am sure with little truth The Guilty covered Clergy man unvailed WHen Thomas Speeds first Reply was Printed I left it to all that had any sense of Religion to consider whether ever they knew so strange and ugly a thing brought to Bristol-fair I did not blame him * for bringing a Book thither at the Fair for to every thing there is a season but for bringing a Monster thither that is such an horrid spectacle as was never I think seen before either in Bristol or in England or in the Christian World I mean an Epistle written to all the publick Teachers of the Nation and that by one that was himself a late publick teacher wherein all reproaches are cast upon them and upon the same account on the Ministery all over the world since the Apostles time as because they are not infallible because they do not take upon them to Preach as the Apostles did by immediate inspiration because they sprinkle Infants because they take that maintenance that the nursing Fathers and nursing Mothers of the Church have provided for them and alotted to them and because many in that calling are not such as they ought to be At which enmity of Apostates none should marvell because Ministers stand so much in their way and the very end of the the Ministery is to keep Christians from being carried about by flatulent Seducers in this windy world Ephes. 4.11 14. But as one evill begets another so now very lately this mishapen-birth is followed with another like it self that is very deformed as the former but much more audacious as being prefaced and presented to the world with an addresse To the Parliament of England now assembled at Westminster And is a Parliament of England become so low a thing or is a Quaker so high a thing or the Ministery of England and all Protestant Churches so base a thing or is the whole frame of sound and saving Religion grown so despicable and so friendless a thing in this Englâ—sh Nation that such an empty and impious invective should be ushered and introduced with the prefixing of so great a Name and an application to so high and religious a Court and Convention and that also to so sad a purpose for the sum of that which their plain-dealing friend would preâ—â—â— them to is to suffer him and his complices and those whose faith they have overthrown or can overthrow to run themselves quietly and without any compassionate restraint into the hands of Satan and out of the Kingdom of Christ for to that issue Errour and Heresie comes as well as Drunkeness and Adultery 1 Tim. 1.20 with 2 Tim. 2.17 18. 2 Thess. 2 10 11 12. Gal 5.19 20 21. In this his last Reply there 's very little wherein the Religious and rational Reader that shall be pleased to take a view of what I have written formerly in Answer to his Epistle will require an account but yet he may expect some satisfaction in regard of a personal defamation wrapt up in this Quere T. S. I would demand of William Thomas whether he did not some yeers since receive of his Parishioners the Sixth part of all their increase for one year and whether he did not urge them to continue the same for one year more If this be true for which I can produce testimony out of his own Nâ—ighbourhood then I demand What shadow of a rule in Scripture he had for this and whether supposing the tenth to be his due it be not extortion to receive the Sixth W. T. Ans. 1. The urging that he speaks of for a second year is to my self and any other that I know absolutely unknown As for the taking of the Sixth part of their increase suppose it were true which he shall never make good yet what is there in it for he dares not say that I demanded it and it were foolish to say so for there 's no way to have it only he charges me with receiving it Now I thought he would have granted us voluntary contribution what must we have nothing neither by Law nor by love And is it extortion to receive Where did he learn that the meaning and the English of Extorting of Extorquere is to take that which is freely given 2 Both for the pretended receiving of this Sixth part and the Urging to have it another year my Parishioners and the Neighbourhood shall answer for me who hearing of this report were willing to meet together and consider what truth there was in it and thereupon have written and subscribed this Testimony Ubley Decemb. 15. 1656. WHereas a scandalous report is printed by Mr. Thomas Speed Merchant of Bristol against our Pastor We the Inhabitants of his Parish whose names are here subscribed do certifie and testifie that our Minister never received from us the Sixth part of our Estates It 's true that for one year when he had been some time absent from us in Prison and at London we concluded to give something more then ordinary * but it was voluntarily by our selves without his seeking or motion And having met together and viewed the note of what every one gave we judge that as for those from whom Tithes were due they were so far from giving the Sixth part that they gave no more or very little more then the Tenth though divers young people from whom Tithes were not due gave what they pleased Further none of us can say or do know that he urged the having of that which was given this year for another year only he desired to
is one part but still he is unhappy whilst he speaks of lying for how can Calvin conclude me to be a lyar with those words which he never spake And what he cites out of Calvin is not to be found in him but in Calvin upon that place I mean on Eph. 2.20 these words are to be found Quâ—â— fundamentum hic pro doctrina sumatur minime dubium est that the word foundation in this place is to be taken for doctrine that is for the doctrine of the Apostles and Prophets is not at all to be doubted of for which he gives his reason before mentioned and then concludes Itaque docet Paulus fidem ecclesiae in hac doctrina debere esse fundatam therefore Paul teacheth that the faith of the Church ought to be founded in this doctrine But suppose some other interpreter speak the words that he puts upon Calvin the matter is soon answered for Christ is the foundation witnessed the word of the Prophets and Apostles is the foundation witnessing or the fundamental doctrine giving testimony of Jesus Christ W.T. There 's a double foundation 1 personal or real that 's Christ 2. doctrinal or declarative that 's the Scripture T. S. If the Scripture be no real foundation it is then imaginary Pag. 22 for that which is not real is imaginary W. T. A. His silence had been better then his sophistry Is the story of a thing the whole story of Scripture nothing but an imagination because it is not the thing acted Had he had as much mind to understand as he had to cavil he might have seen that I did not oppose real to imaginary but to declarative and that my plain meaning was that Christ is the person or the thing whereupon we build our selves but the word whereupon we build our faith that we may build our selves upon that thing or person is the doctrine and declaration of Scripture T. S. You go on to distinguish between Gods testimony and Gods truth Pag. 23 Is not his testimony his truth W. T. A. Its true I make a distinction but he falsly cries out that I creat an opposition and then runs on to poure out his pulpit-hatred he cares not how I onely ask him this question When he receives letters from France or Spain is there no difference between the things themselves whereof the letters speak and the letters and lines that testifie of those things T. S. But the ground of faith you say may be corrupted nay pag. 22 you say further that faith may be lost Is faith bottomed on a corruptible foundation W. T. I did not say the ground of faith may be corrupted but only that if the Scriptures be corrupted they must be purged And yet if any man say that the Scriptures which are the ground of faith may be corrupted it doth not follow thence that the faith of the Elect is bottomed on a corruptible foundation for their faith is not bottomed on Scripture as corrupted but as pure and clear and as it is that word of God that endureâ— for ever having no dross in it though men seek to mix their dross with it which the Elect of God that build upon it do both detect and detest It s worse then this that he reports me to say that faith may bâ— lost when the words of my letter were that if the Scriptures could be 〈◊〉 â—here would quickâ—y be found a loss in faith And hath not he wit to distinguish between a loss in it and a loss of it between less and nothing T. S. You confess that the Scriptures were not the ground of Abeâ—â— Enockâ— and Noahs faith and if they were not the ground of their faith then neither were they the ground of any of the Saints faith since them for that they and all the Saints since have the same foundation and are built on the same Rock which can never be removed nor corrupted as you do most absurdly assert VV. T. A. The name Scripture denotes and contains two thâ—ngs in it 1. The revealed will of God 2. The written will of God The revealed will of God is the foundation of Saints faith from the beginning to the end of the world but in a different manner viz. as delivered by God without writing in the first times but in writing since and being now delivered in writing that written word is now the ground of Saints faith 2. Unto this argument a I answer That all Saints former and later have the same foundation in regard of the substance but not in regard of the manner of communication The ground of the faith of the first Saints was the revealed will of God unwritten since the same will of God revealed and setting forth the object of our faith in and by writing that is the doctrine contained in the old and new Testament about which two things are considerable 1. something inward and that is the immutable truth of God 2. Something outward and that is in the writing by which it is exactly presented unto the Churches view when we say the Scripture is the ground of faith we put both together and say it is the word ofâ—God as writter and communicating unto us in that way the doctrine of our salvation 3. I never asserted nor ever thought to say that the Rock whereon our persons are built can be removed yet it may be granted that the Scripture on which our faith is founded may be corrupted though our faith be not grounded on corrupted Scripture T. S. Did ever any of those called Quakers say that the Word of God was not the ground of Abrahams faith and still is of the faith of all Saints VV. T. In that book which was the occasion of writing my first letter called The fiery darts of the dâ—vil quenched * there are these words a This again I affirm as before I did that the Scriptures is not the Saints Rule but the Spirit that gave forth the Scriptures we walk as Abel Noah c. by the immediate Spirit of God which was before those Scriptures were wâ—itten Here I observe two things 1. That this Quaker saith the Scripture is not the Saints Rule which is all one as to say the Word of God is not the Saints Rule for the Scriptures are the Word of God Christ calls the written Law of Moses the Word of God which the Pharises made of none effect by their traditions Maâ—k 7.10 13. The Scripture speaks Rom. 4.3 and whose words doth it speak but the words of God Rom. 10.17 2. I observe here that though he do not say The word of God is not the Saints Rule but onely that the Scripture is not yet the same reason why he holds the Scripture not to be the Saints Rule to wit because we must walk by the immediate spirit of God excludes the word of God also for the Word and Spirit are different things Isa. 59.21 T. S. Pag. 24 Because Christ saith to the
Jews that they thought they had eternal life in the Scriptures did he therefore direct to look for life in them Christ telleth his Disciples that the time should come that whosoever killed them should think he did God service and will you thence gather this doctrine which is as true as the former that Christ in that Scripture directeth men to kill his Disciples W. T. A. Is there the same reason between these two were not their thoughts right in the one but altogether unrighteous in the other Doth not Christ approve the one and condemn the other Are not the thoughts which Christ approves right because the same men have other thoughts which Christ condemns They thought rightly that eternal life is laid up in Scripture a for it is said Hear and your soul shall live Isaiah 55.3 and of that song and of those words of the Law which Moses wrote Deuteronomie 31.22 24 it is said it is your life â—euteronomy 32.46.47 Therefore from their own right concession Christ presseth them to search the Scripture and shews further how that eternal life which they truly thought was to be had there was to be had and enjoyed of them to wit by their testify nâ— of him Unto this my Letter spake further which he lightly passes over for a mans easiest way is to slight that wherein he cannot satisfie T.S. Cant at eternal life which alone is to be had in Christ Pag. 25 bâ— yet had in Scripâ—ure and in that which is not Christ where had you this rare piece of Logick That that which is to be had in one thing is yet to be had in anotheâ— W.T. A. Here are great words but he must know and men of understanding do know that it is not against Logick nor any right reason to say that what is alone to be had in one thing in one sense may yet be had in another to wit in another sense and in another war as Deut. 30.20 it is said of God He is thy life and we may truly add He only b And yet it is said Deuâ— 32.47 It is thy life that is the Word of God So Prov. 3.18 and 4.22 in like manner The Son makes freâ— Joâ—. 8.36 that is he only for who else is the Redeemer and yet that Redeemer saith The Truth shall make you free So God is a Saviour and there is none beside him Isa. 45.21 and yet men are ordinarily called Saviours Judg. 3.9 1 Sam. 14.45 Obad. v 21. Thus the life of a condemned Malefactor lies only in the mercy of the supreme Magistrate and yet it lies also in the pardon sealed as the Instrument reaching forth the Magistrates mercy for the Malefactors safety T.S. The Scriptures testifie of Christ but is life therefore to be had in them Pag. 25 Is the dâ—câ—aration touching any thing the thing it self W.T. A. Whether it be the thing it self or no it s the means of obtaining it as the declaration of plenty in Egypt shewed life was to be had there directed a famished creatures to repair thither for it So the Scripture declaring the way of life with a purpose also in God in that way to bring men to it it is said truly to help us to life the rather because the Scripture not only declares the person in whom life is to be had but shews also what manner of persons we should be yea and puts us also through the Grace of God into a capacity that we may receive it from him John 20.31 yea such a neerness there is between the word of life and life it self that he who is our life saith I knâ—w that his commandement that is that doctrine of the Father which himself was to deliver is everlasting life John 12.50 W. T. I would ask you this one question whereupon must I believe that Christ is the true light that lightens every man that comes into the world T. S. I ask you again whether that all the holy men of God from Abe to 〈◊〉 Pag. 26 who spake those words did believe that Christ was the true light if they did then I demand on what ground did they believe it and on what ground did John himself who spake the words believe the truth of them W. T. A. Here are shuffling things instead of answering one question of mine he puts me to answer two or three of his I shall not slide out of his questions as he doth out of mine but answer him that the holy men of God to whom that truth was revealed extraordinarily as to John and the pen-men of Scripture such truths were believed them because of that extraordinary Revelation they to whom any such was revealed before the word of God was written believed it because of the certainty of those wayes of Revelation which God was pleased to use then but since the Church of God hath had the Scriptures holy men have believed the truth of God and this in particular after it pleased God to record it because of Scripture-revelation But after this answering of his questions I must call him again to mine and ask him once more wâ—eâ—eupon he believes that Christ is the true light that enlightens every man that comes into the world If he saies he believes it be extraordinary revelation let him shevv prove such a revelation which is now as needless as to do that in an extraordinary way which is already done in an ordinary way if he say he believes it because the Scripture Joh. 1.9 saith so then I say still he must believe and build on that Scripture first and so grant the Scripture to be the ground of faith otherwise the house and edifice of Quakers will fall for want of a foundation And so it will howsoever because howsoever that be an excellent and established truth yet they build â—wood hey and stubble upon it After he hath spoken his pleasure of what he calls my droâ—sie interpretations which whatsoever they be were occasioned by his jugling expressions he comes further to lay open himself thus T. S. I own no Religâ—on but thâ—t which teacheth a man to fear the Lord and work righteousness Pag. 20 to visit the fatherless and widows in their affliction and to keep hiâ—self unspotted of the world Christ is the light of the world which I own as the foundaâ—ion of my Religion who is within me unless I be a Reprobate W. T. A. Here 's the account of his Religion may not a man make as fair a profession as this is and yet come short of salvation But I shall explicate my self 1. I grant that they who truly fear God are the persons that shall be saved but no man fears God truly that doth not so reverence the Lord Jesus and his righteousness as therein alone to look for his salvation Phil. 3.9 2. I say that the fear of God and the working of righteousness are evidences to a man of his good estate and Gods way wherein to come to salvation
and about which the contest arose between him and me Now that when there be two Antecedents coupled together the Relative may be of the singular number and refer to the latter is plain from those words of the Apostle Heb. 12.14 Follow peace with all men and holiness without which that is without which * holiness no man shall see the Lord b Or the Relative may refer to either of the Antecedents as in that of Tully in the Margin c But 2. I shall follow him in his own way and let him know that Grammer must needs be destroyed if such a Syntax as he exagitates will destroy it for Tully himself destroies it De Offic l. 1. Humanae societatis vinculum est ratio oratio quae docendo disceno c. conciliat inter se homines c. Here are two Antecedents singular having a Conjunction copulative coming between them and yet Tully will not let them have a Relative plural but the Relative is of the singular number and joyned with a verb of the singular number 3. I adde that this man who is so tender of his Grammer destroâ—es it himself page 46. of this Pamphlet where he saith what I writ proceeded from that deep sense I had of all that deceipt hypocrisie and abomination that raigneth in the midedâ—t of them Heâ—e are Antecedents more than a good many and yet he will not do his Grammer right by following them with a Relative plural But onely a Relative and a Verb singular And now I shall leave it to the sober minded to whom he appeals and whom it is a shame to trouble with so trifling a thing to judge and determine between us whether I had any cause to fear that sticking in the mire which this maundy man loves to mention or do need any such Apology as he would fain have for a fained mistake W.T. The Redemption and Righteousness of Christ by which we are Justified is not within us but without us against that you say you can say nothing We are not justified by a righteousness within T. S. SInce you are so confident I can say nothing against what you did so peremptorily assâ—rt I shall further offer to you by way of enquiry as followeth W.T. A. I may be confident still he can say nothing for to enquire is not to say but to hear what another man can say I did not say that he could not ask questions about it but that he could say nothing against it Yet his Qâ—eries shewing part whâ—t he would say if he knew how to stand to it I shall briefly answer them 1. Quest Whether Christ be separable from his righteousness If not whether he being within the Saints his righteousness be not there also And consâ—quently whether he that denieth the righteousness of Christ to be within the Saints doth not blasphemously deny Christ to be there also W.S. A. 1. Christ is not separable from his humane nature therefore by his good reasoning the humane body of Christ must be within Saints 2. I aâ—swer positively where Christ is in Person there is his righteousness also But that righteousness which justifieth us is not there inherently where Christ is by his Spirit And it is by his Spirit that he is in Saints not in his person Ephes. 3.17 Acts 3.21 2. Quest Whether Christ be not made of God to the Saints wisedome righteousness sanctification and redemption and whetâ—er is he so made to them within them or without them W.T. This is a * falacious and captious question for the the things mentioned are of divers kindes whereof some are within us and some are without us take them altogether and no man can say they are either within or without for they are both within and without But as for that righteousness whereof the Apostle speaks which is the thing now in question that I say is without us not within us Christ is made unto us righteousness by that perfect obedience of his which is not within us but imputed to us 3. Quest Whether Redemption and Righteousness must not be there witnessed where the Seat of Sin and uncleanness is And whether is that Seat of sin and uncleanness within or without W.T. A. It is enough that the sanctification of Christ be there where the seat of sin and uncleanness is The justifying righteousness of Christ is not there inherently but it is there efficaciously inasmuch as it is imputed to us to take off that guilt of sin and uncleanness that is in us and inasmuch as Christs obedience to the death of the Crosse hath not onâ—ly a meritorious but an efficacious work in it for the killing of that sin that is within 4. Quest Whether doth not the Scripture witness that Christ gave himself for his that he might redeem them from all iniquity and purifie them unto himself And whether is that redemption and purifying from their iniquity and pollution within them or without them W. T. A. This fourth Querie is answered in the third The Redemption of Christ in regard of the juâ—â—ifying and pacifying work is without them a in regard of the end effect and purifying work it is within them T.S. As for that Spirit that teacheth men to revile I doe abominate it c. W.T. A. Its a great matter for a man to know of what Spirit he is How he abominates that Spirit that teacheth men to revile let the Reader judge by this reviling Book yea by this reviling Page wherein he makes the Ministers of this Nation the successors of the Scribes and Pharsees in their bloody and Christ-killing way wherein there is the quintessence of reviling the aspersion and expressions being extreamly high and the charge abominably both false and foolish as not having in regard of the generality of the publick Teachers of the Nation any colour of truth 〈◊〉 reason in it T. S. I know no Seducers in the Nation but such as draw men from the light love and fear of the Lord to listen to theiâ— own fond dreams W.T. A. This is a right description of Quakers who have forsaken the ordinances of God and the Scripture rule to follow and to draw followers to their own fancies T.S. Stiling him who is the onely sure Teachers of the Saints a pretended inward light W.T. A. Stiling him I wonder who that is sure it must be either Châ—ist or the Spirit But if this inward light enlightens every one that comes into the world how can it be Christ 〈◊〉 any having lived in the world without Christ Ephes. 2.12 Rom. 15.20 Nor can it be meant of the Spirit for that was not poured on all flesh when they came into the world but when Christ came into the world Joel 2.28 and there are some still that are sensuall having not the Spirit Jude v. 19. It s true the Spirit is the sure Teacher of the Saints but no man calls the inward light of the