but they that are subject and are led by the Spirit of God they are the Children of God and Heirs according to the Promise Most Ungodly then must T. Hicks's Consequences be that because we say Christ enlightens every Man Saul persecuted the Church and the Heathens multiplied their False Gods by the Light within Like unto which is his Arguing p. 14. where he thus pretends to answer his feigned Quaker If indeed thou knowest not what I aim at in this Question then thy Light cannot be God as thou sayst it is for God knows the Hearts and Intentions of all Men thereby confounding the Light and Creature together and concluding Imbecillity Insufficiency and Ignorance in the Light which are the Imperfections of the Creature Was there ever any thing more Scoffing Prophane and Dark then this might not the Gentiles have treated the Christians after this manner that if they knew not all things whether it concerned them to know them or not the Christ and Spirit they pretended to be led by were not God This is so far from proving the Light not to be God that admitting of it it were to prove every Man a God Is every Master as ignorant as his Schollar because his Schollar knows not as much as his Master T. Hicks knows not all truth nay T. Hicks may be led into many Mistakes Is his Bible which he calls his Rule therefore the Cause Certainly by his way of Arguing against the Light if he be not Perfect Infallible the Scriptures must needs be Insufficient and Errable But if it be an Evil to make the Scripture accessory to T. H's Mistakes of equal Reason is it Impious in him to charge Men's Infirmities upon the Light and repute that Insufficient because they are Rebellious Education Prejudice Interest Self-Righteousness Evil Living bring Vails over the Understanding that though the Light shine in Darkness they comprehend it not When Saul's Formality and Pharisaical Righteousness became shaken by the Law of Light in the Conscience then and not till then he cries out Oh wretched Man that I am Whilst Saul gave more heed to his Outward Religion then the Light in his Conscience he did Persecute and thought it a Duty 't was when the Light struck him that he became awâ—kened But if he persecuted the Church by the Light within why not by the Spirit too since God gave the Jews his good Spirit If T. Hicks will say But he resisted that so say I as to the Light Formality Tradition and many Superstitions attended with an Ignorant and Harsh Zeal darkened him that he could not behold it But it is a gross Contradiction in T.H. to say The Light ought to be obeyed and yet say That it led Saul to persecute the Christians And he abuses many of the Heathen-Philosophers as well as the Light in saying That the Light within reproved them not for multiplying their Deities For all Learned Men must needs know as I have else-where at large proved that by the Light within they have decryed the Heathen-Gods maintained the Doctrine of the One only Wise God and for their Faith and Perseverance they have been Taken Imprisoned Arraigned Condemned and Executed though it went for justice upon the Enemies of the Gods Who knows not this is a Stranger to Story But hear T. Hicks I demand an Instance among the many Thousands of Mankind that hath been convinced or reproved for not believing Jesus to be the Christ by the meer Light within before any Revelation was brought unto them though I grant that the Light in them may reprove for those Sins the Common Light in all Mankind will not because thou hast borrowed much Light from the Scriptures which all have not Answ I may well suppose that as many have been reproved for not believing Jesus to be the Christ by the Light within as by the Scriptures and my Reasons are First Because those who crucified him were Admirers of the Scripture and pretended to prove out of their own Law that it was both lawful and necessary he should be put to Death whereas had they brought that Deed to the Light the Light would have shown it not to have been wrought in God which the Scriptures without that Light could not so effectually do 2 ly Those who by Scripture came to any Convincement originally received it from the Revelation of the Light within which both opened the Scriptures and their Understandings 3 ly Peter Andrew Matthew Nathanael the Centurion Ruler Diseased Woman c. confess'd him from the Illumination and Operation of the Light within since whatever makes Manifest or works Conviction is Light They were not Disobeyers and Rebellers against it who most readily received and followed Christ They who waited for Israel's Consolation lived in the Just Man's Path a shining Light which shined brighter and brighter to the leading such as walked in it to the great Light of Israel when he appeared Further To say that the Light we have being much of it borrowed from Scripture Reproves for those Sins the Common Light in all Men will not is great Wickedness for it is to say that the Light wherewith Christ hath enlightned all Men will not Reprove for all Sin thereby placing the Defect manifestly upon the Light as before and not upon the thick and gross Darkness through Disobedience of the People as well as that he attributes to the Scripture that Conviction which is chiefly due to the Light For by what Way can Mankind arrive at true Sight Discerning and Knowledge in the Understanding part but by the Light and that as it shines into the Understanding is it not the Light to whom every Deed should be brought to see if it be wrought in God or no What can any Man solidly and beneficially learn by the Scriptures but through the Discoveries of that Inward Light Are they not dark Sayings or rather Man dark to those Sayings if the holy Light arise not to shine forth and give to understand their Scope and Tendency All Scripture but Prophecy which was given forth by Inspiration as Reproof Exhortation Doctrine c. were first experienced or witnessed at whom Tho. Hicks may equally cavil and scoff What 's your Witnessing to me that through walking in the Light of the Lord the Just Man's Path and were written for the sake of others that they might be asisted and helpt to the same Experience but not another Way then through the same Steps they had trodden so that the Ground of the holy Ancients Experiences now written and of the true Knowledge of the Scriptures and Comfort from them as an outward Mean and whatever is to be obtained and enjoyed within is originally and chiefly ascribable to the Discoveries Convictions and Leadings of the blessed Light of Christ within through every Generation however variously the Principle may have been denominated as the Word of God nigh Wisdom Light Spirit c. under the Old Testament and Light Grace Truth
such are cleansed from all Vnrighteousness and yet the Light neâ—ther a Rule nor Saving then what else can be either a Rule or Saving But this Light says he could not tell any that Jesus should be born of a Virgin dye for Sinners and rise again But this is so great a Mistake that had he conversed with the Sibylls or other Heathen Writers he might in good part have informed himself to the contrary But here I distinguish of Faith There is an Historical and Saving Faith and there is an Historical and Saving Rule as the Faiths so the Rules differ If T. Hicks sayes that 't is the Scriptures that give the Knowledge of those Transactions I mâ—st then understand him to mean Historically if I assent which is not Saving for then all who believe those things to have been must therefore be saved the contrary to which is daily seen with our Eyes since who believes not that Report among those who are yet in great Wickedness But if we are to penetrate deeper and that T Hicks should hold as he seems plainly to do that what Faith we can have of the most weighty Truths declared of in the Scriptures is from it and not from the Light or Spirit within I must firmly deny it For Faith is God's Gift not the Scriptures Gift No so far is the Scripture from giving Faith that it is God's Spirit alone that gives both to understand and believe them The Scripture tells me of such Prophecies Histories and Epistles and of such Men as Moses Job David Isaiah Matthew Paul and John But what is it that gives me to believe the Things they writ of to be true Is it not the Testimony and most certain Amen in the Conscience and what is that there which seals to those excellent Truths Which way then can the Scripture be a Rule to me in believing the Scripture when that Faith is begotten of God by his Light and Spirit concerning the Scripture If the meer Scripture could give me Faith then it might be allowed to rule my Faith but when God by his Spirit alone begets Faith and without which I can neither understand nor believe the Scriptures tell me If God's Spirit be not the Rule of my Faith what how far and which way I am to believe them or the things believed Certainly they can never be my Rule How far and which way I am to believe themselves who of themselves cannot give me that Faith but it must be wrought by another thing so that what gives to believe rules the Belief and not the Thing believed Therefore the Scriptures cannot be the Rule of Faith Now as to this of Christ's Outward Manifestation I say so far as it is Historical the Scripture is that which furnisheth me with a Belief But I utterly deny that they give to believe it in that deep Sense which may be truly called a Saving Faith The Pharisees had the Scriptures and they pretended to admire Moses and the Prophets yet they crucified Christ and sought to countenance their Murder by Scripture Now had they believed and esteemed the Writings of Moses and the Prophets from an Inward Sence of Gods Spirit which the meer Scriptures could not furnish them with they had rightly understood them and not made so ill an Use of their Historical Knowledge as to crucifie the Lord of Life and Glory This shews that Men may have an Historical Faith and yet not the True Faith nor Knowledge of the Scriptures what then gives to believe aright now why truely that which did then the Light and Spirit of Truth no Man could call Jesus Lord without it that is truly so or upon good ground No Man could confess that Christ was come in the Flesh but whose Spirit was of God yet now nothing is more common yet nothing is more True then that Thousands of them are not of God but lie in Wickedness alienated from the Life of God c. what is the matter then why this Those who then confest that Jesus was come in the Flesh did it by Virtue of an Invisible Sight and through a Divine Illumination in their Souls For impossible had it otherwise been for them in any measure to have seen through the Vail of his Flesh into that Divine Life Power and Wisdom that Vnmeasurably filled it but having some inward Sence and Taste of that most excellent Being that was manifested in and by that bodily Appearance therefore did they confess to it and their Spirits truely reputed by John to be of God And as in that day it was Impossible for any truly and acceptably to confess to Christ without a Discerning given and Faith wrought by the Light and Spirit of God in the Heart which was the saving Faith so is it now equally Impossible for any to believe that Christ appeared and that he spake and did all these great things so as to be benefitted thereby and any wayes accepted of God therein but as the Light and Spirit of Truth open those Things to the Understanding and from a measure of that Divine Life which then immeasurably appeared for we have all received of his Fulness and Grace for Grace true Faith comes to be begotten in that Manifestation and a right Confession unto it In short He that calleth Christ Lord must now as then do it by the Holy Ghost that is from an Experience or Witnessing of his Dominion and Rule which through the Operation of the holy Spirit the Soul is to be subjected to so that who believes more then Historically that Christ came in the Flesh must do it by Virtue of the Divine Light and Spirit who alone gives to relish and savour the Truth Nature and End of that Appearance And though it may be allowed that the Scripture is a Rule respecting the History as it was to those of old in reference to the particular Prophecies fulfilled in Christ's coming yet as there was then a more Inward and Heavenly Sence of Christ which drew many after him and begot deep Faith in him so must there now be a more Inward Spiritual and deep grounded Faith of those things recorded in Scripture of Christs Appearance c. then the meer Letter is able to give And therefore that Light and Spirit which gives that discerning and works that deep Sence and Faith must needs be as well the Rule as Author of it and not the Scriptures For if the Scriptures be the Rule then either of Themselves or by Interpretation If of Themselves then either in their Translations or Originals Not in the Translations unless the Translators had been so inspired that they mist not a tittle which I am sure is not so and consequently none but Schollars have a Rule for the Unlearned are secluded therefore the English Bible is not a Rule If in the Originals of Hebrew and Greek Query In what Copies There are various Lections in Hebrew And for the New Testament so called there are no less then
him any Oath and therefore refused implying that Oaths were not made for the best of Men and that there is a State attainable which is more excellent then that in which Oaths are used And thus was that Evangelical Precept Swear not at all arrived at preferred and honour'd by profest Gentiles about five hundred years before it was uttered by our Lord Jesus Christ therefore the Light from T. H's Objection answered is proved Sufficient 4 But here is an utter Insufficiency if we will believe him in this meer Light within to direct us the right Way of Worshipping God This sayes he is manifest from the great Loss the Wisest among the Heathen have been and are at about this very thing the Multiplying their Deityes Worshipping Devils c. He is an incompetent Witness against the Light 's Sufficiency that has never tryed the Extent of its Ability by a Life conform'd to what it leads to If T. Hicks walkt without all Reproof it were something But for a Man to talk of its Insufficiency whilst it shews that which he is not come up to as well as that it condemns for daily Failings is Arrogancy with a Witness But why is it Insufficient to direct him the Right Way of Worship Because T. Hicks has not found it Is it a good Argument against the Scripture that because those who pretend to Square their Faith by it manifestly Err therefore it is Insufficient to direct them Right Tho. Hicks will never allow this against the Scriptures and yet he calls us Names for not tacitly suffering his base Abuses against the Lord's Light What if any of the Heathen became vain in their Imginations who when they knew God worshipped him not as God will it follow that God's Manifestation of himself as the Apostle plainly speaks in Man was an Insufficient Manifestation The Jews turned Idolaters they worshipp'd a Calf and offer'd their Children to Moloch Devotion made up of Murder and Idolatry was God's Light Law or Good Spirit and that whole Series of Love and Mercy shown unto them Insufficient because of their Rebellion I affirm that Thomas Hicks by this Argument is the horridst Blasphemer that ever lived among Men For if the false Deities of the Heathen and their worshipping of Devils with the horrid Idolatries of the Jews were not the Effects of their own Erring from a Sufficient Light or Manifestation to have better informed directed them but through the Insufficiency of the Light to discover the True God how to worship him T.H. has evidently laid that horrid Charge at God's Door for he could not reap where he had not sown And thus far doth he render the Almighty accessory to those Impieties that he gave not Man a Sufficiency of Light to inform him better that he might have escaped so gross Abomination which ends in that detestable Doctrine of Eternal Vnconditional Reprobation an Off-spring of Satan a Murderer from the beginning In short Christ is the Light of Men The Way of the Just is a shining Light He that is the Way Truth and Life is the Light Therefore those who Worship God according to the Light Worship him in the Spirit and in the Truth and walk in the Just Man's Path For that Men should walk up to the Light of Christ and yet be Ignorant of the Right Way of Worship is gross Ignorance and Darkness For Tho. Hicks then to say that God doth make more known then is or can be known by the Light is false and contradictory For unless there be two Distinct Divine Lights by Nature which is an absurd Thing so much as to conceive or that God can manifest any thing without Light it will follow that both the Light is One and that by that One Light it is whereby God hath revealed himself through all Ages And here I would be well understood for I know one Age hath been attended with larger Discoveries yet this argues no Deficiency to have been in the former Manifestation though it implies Weakness in the People that they could not receive the same Light in a greater The Light is therefore One in it self however variously it may break forth in any Age and Generation I know it hath arisen higher and higher the Difference is in Degrees not in Nature and so T.H. in great contradiction to himself acknowledges Dial. pag. 36. What hath been the Duty of every Age it hath shewen and the best Reason and Rule for the Obedience to any thing superadded hath been the Convictions and Leadings of the Light according to that Manifestation it gave before Those that went from the Light and sat down grew Rich in Literal Knowledge were the Opposers of the more glorious Breaking forth of Light and not those who kept close to what was revealed So 't is at this Day Such as have kept to the Tendering Grace and Spirit among Professors such are most moderate to us and inclin'd after us The Hard Dry and Cavilling amongst them as they are strongest in their Combattings like the Pharisees of old so are they most darkened from the Light and most of all despise the Testimony of it and set at nought and oppose as to the Death all those who are become Witnesses of the fresh Resurrection of Light and Life If I may so speak in the Hearts of People I know not what better to call them then Thieves and Robbers spoken of by Christ who have gone aside from the tender Spirit of Jesus Christ that in Dayes past strove with them and with whose secret Voice they were in some measure affected and have set up themselves in a Form without Power Praying Preaching Dipping and all other Acts of Worship Ordinance c. without the Leadings of God's Spirit Wherfore said Christ of the like People All that came before me are Thieves and Robbers they climbe over the Wall they come not in at the Door which Door is that State of Witnessing at which that Light and Frothy Prophanist T.H. bestowes so many foul Reflections forgetting how much of the ancient Puritan Brownist and Baptist Religion 〈◊〉 made up of Experiences which with Men that understand Words hath the same Signification as well as that Witnessing is more Scriptural And indeed I wonder not at all at it for where Men that have had some Inward Sense of Life Eternal give not way to the more full Breaking forth of the same but run into Forms and take up their Rest by the way and so come to withstand it they â—ose what they had and center where those be who at first oppos'd them emptying from one to the other till they arrive at Rome again that so the Battel may be of Michael and the Devil the True Church against the False Power and Form of Godliness against Form without Power and the Traditions Superstions and Inventions of Men by which they have endeavoured to make void God's Law For whoever have lost their Inward Sense of God and withstand
and in which his Holy Spirit leads not by the which only Self is abas'd kept under and in perfect Obedience to and watchfull Observance of God's Holy Will But Tho. Hicks makes this a Strange and Dangerous Doctrine insinuating that we perform nothing but upon a kind of Spiritual Compulsion as if that God required Man to do all his Commandements without his holy Spirit alwayes ready to incline and help them either to begin or perform any such Duty or that there were no Difference between waiting for the natural Springs of Divine Power to assist and being compell'd to worship But this shews his great Ignorance of God's Spirit its dayly Movings upon the Heart of Men either as a Reprover or Comforter for Good for were he better acquainted with its Dealings it would not be so uncouth to him to hear of our Waiting to feel the holy Stirrings of it in order to every Religious Performance wherefore let not his Ignorance be any Argument against our holy Gospel Practice The Saints of old had a Warrant in themselves for what they did They were not wont to run into the Imitation of former Generations as to any External Appointments because then commanded and practised as proper but consulted the Anointing they had receiv'd about the Continuation or Dis-use of such Figures or outward Services and as they receiv'd Wisdom and Counsel therefrom either to use or decline the Practice of them they acted and no otherwise making good the Apostles Saying that as many as are led by the Spirit of God are the Sons of God Are we led by It in ALL things then in and about God's things Had it not been for this how could the Apostles have preach'd down the whole Ceremonial Worship of the Jews The meer Letter of Scriptures could never have been their Rule in the Case If any say they were extraordinarily Inspired I answer how did such as then believ'd know that if not from an Inward Testimony Nay what Rule had the many Thousands then to worship God by The Hebrew Bible was little or not at all known to the Gentiles The Scripture tells us that whole Churches were setled in the Faith before the Epistles were writ And it is hard to think when they were writ that they could be suddenly collected and when collected that every Individual could get a Coppy that to be sure ought to have a Rule for Printing was not so early in the World and Transscribing must needs have been to Irksome for every Person to obtain a Coppy for his or her peculiar Benefit But because we are taught to believe that they wanted not True Rule of Faith and Practice and that the Scriptures especially of the new Testament could not be all that to them our present Adversaries conclude to make the great Rule let them not be displeas'd if I infer from hence that a Measure of that Holy Spirit which was given to every one to profit with was their Rule and therefore ought to be our great Rule and Guide in all things relating to Faith and Worship And let it be remembred that Christ promised to send the Spirit of Truth to lead into all Truth as much as to say none are led into the Truth nor in the Truth but by the holy Spirit of Truth or that their Practice is a Ly or they are led into a Ly who are not led by the Spirit of Truth that alone leads into all the Wayes of Truth where by Truth is not to be understood the meer Letter of the Scripture which notwithstanding is True but the Living Powerful Truth Christ the Way the Truth and the Life of which the Scripture is but a Record or Declaration Many may run into a Practice of several Outward Things mentioned in the Scriptures to have been the Practices of the Saints of former Ages and yet not be led into the Truth for all that is but Will-Worship Imitation and Unwarrantable To be led into the Truth is to be led into God's Living Power Wisdom and Righteousness whose Fruits are Peace and Assurance for ever This is the Truth the Spirit leads and is all-sufficient to Certainly Christ intended This for the Great Evangelical Leader Rule Judge Law-giver and Guide through the whole course of Regeneration the only Way into the Everlasting Kingdom And all those who are not by this Holy Spirit prepared moved and assisted to perform Divine Worship unto God but run into that weighty Duty or any other supposed Ordinance without its pure Leadings which makes it a Spiritual and Living Worship they are but those anciently fore-told of LORD LORD-CRYERS whose Portion shall be that dismal Depart from me I know you not who has requir'd these things at your hands Let this therefore be a Warning unto all Professors in the Name of the Lord that they run no longer Vnsent nor think to be accepted for their many Words God regards the Heart that he has broken and is made contrite before him and which trembles at his Word 'T is not meer Worship but that which is Spiritual which he expects and accepts and to perform that Man must Cease from his own Spirit Strength Strivings and Imitations and become Dumb before the Lord and as a Man dead to Self-Performance and then will he breath into him the Spirit of Supplication and raise him up in the Newness of his own Divine Life whereby though but in Sighs and Groans a Spiritual and most Acceptable Worship shall be offered unto God in which his Soul will be well pleased and every such one come to be refresht and establisht in Righteousness For all Offerers and Vpholders of strange Fire of what sort of People soever they may be in the Great and Notable Day of the Lord God will he cause to lie down in Sorrow And because he thinks his Advantage is not small that he hath against us by basely inferring and aggravating such Consequences as this What of Duty we neglect we are to charge upon the Spirit 's not moving us to it or because we must not obey without a Motion we are acquitted from all Fault till then c. Let me tell him that he striketh himself and not the Quakers For they hold that God's Spirit ought to be daily waited for And that it is alwayes ready to inform and instruct Man's Soul and to move it to those Thoughts Words and Deeds with respect to God and Man as are Well-pleasing to the Almighty For we do not only teach that the Spirit of God is alwayes present to convince of Sin but to lead out of it and in that Way of holy Living which is well-pleasing unto God In short God's Worship stands in the Spirit and I testifie from the Eternal God all other Worship then what springs from a Mind touch'd sanctify'd and mov'd of his holy quickning Spirit is abominable to him His Righteous Soul loathes it And what else were their Sacrifices as theirs were who in my hearing said Pray
more full Relation of their Dangerous Tenets Continuation Epist pag 2. He saith The Doctrines delivered by them are such as neither themselves nor any for them can give us a distinct and intelligible Account of and that the Tendency of all their Writings and Declarings doth but lead People into the Thickets of Absurd Inexplicable and Vnintelligible Dotages Epist How plain is it that the Absurdity and Dotage yea and Falshood is his own let the Rational Reader judge in his pretending Faithfully to Represent those Opinions and Tenets which he confesses neither themselves nor any for them excluding himself with all others can give a distinct and intelligible Account of and that they are inexplicable I do not so much regard his absurd Lye herein as take notice how Inconsistent Fruitless and Absurd his Work against us is But why can neither themselves nor any else give a distinct and intelligible Account of their Doctrines If you 'le believe him he saith They talk like Mad-Men as having lost their Common Reason and were absolâ—tely Infatuated Cont. p. 67. and would make the World beliâ—ve as if they were either Distractâ—d or â—orse p. 70. and saith That scarce a Man that reads W. Penn but thinks him to be either Distracted or worse p. 87. Surely if this Man believed all this of us he would not perplex and trouble himself with so much Studying and Scribling against us as he doth his Vexation and Torment would not encrease as it doth What! Mad-men absolutely Infatuated Distracted or worse and yet their Doctrines and Tenets Dangerous How can this be especially if neither Intelligible nor Explicable His Lye against W.P. is so apparent that all in their Wits who read him may see it O T. Hicks why hadst thou not so much Wit as to have hid thy Folly in Silence Thy Prayer is The Lord in Mercy vouchsafe to us in this Hour of Tryal wherein the Spirit of Error doth so fearfully prevail that his Holy Truth may shine out c. Epist Shine out Must not that be in Man's Conscience then How agrees this with his opposing the Light within as a Rule By Spirit of Error no doubt but he means the Spirit of the Quakers But what need this Hour of Tryal thereby come so near him or he fear its prevalency with Errors if it appear in such Distraction and so unintelligible and inexplicable therein as he renders it But how Mad and Distracted soever he represents us his charity and pretended Christianity leads him not to pitty us but grosly to Revile Slander and Abuse us both as Men and as Professors of Religion His Malice cannot enough vent it self against us by counting us Mad-Men absolutely Infatuated Distracted c. but also Cheats Wicked or Vile Impostors Monsters in Religion Dissemblers Prophane Immoral Knave Impudent Fellow and guilty of Deceiâ— and Hypocrisie Equivocation Idle Praâ—ing Horriâ— Blasphemy Arrogance little Respect to Magistrateâ— Wilful Lying Vile Hypocrisie and Deceit the most Implacable Enemies to the Christian Religion as Vile Impostors as ever were Destructive to all Humane Society Horrid Enormities c. But how well this kind of tâ—â—aâ—iâ—â— us with most Calumnious Reviling agrees eitâ—eâ— with his Accusation before of Mad Men Distracted c oâ—â—ith his Pretence to Meekness and Fear p. 3â— Scripture Language and Terms p. 38. or with his intending only our Conviction and Recovery let all sober Readers judge we are sure that this Way of Desâ—ming rendering a People so grosly Odious to the Nation and Obnoxious to the Powers is not the Way either to convince or recover them if deceitved or mis-guided much less to Belye and Slander them in Matters wherein they know themselves clear as he hath done by us As when we declare ouâ— Faith in a Matter and give as plain and sincere Answers as we can that according to plain Scripture he tells us We do notoriously Equivocate and Dissemble p. 54 that we do not in truth believe what we perswade many well-meaning People we do p. 69. Such is the measure we meet withal from this Malitious Accuser who most falsly presumes to be a Judge of our Minds and Intentions contrary to what we in Plainness express wherein our Consciences bear us Recoâ—d in the Sight of God he grosly belyes us and the Deceit and Falshood lies upon himself and he cannot wash his hands of it He told us in his Dialogue p 90. That if the Quakers return him the Common Answer that they are Lyes and Slanders and that he is an Envious Railing Man To the first he should not think himself concerned to give any Reply because he is fully satisfied c. Upon which as I had sufficient Ground I did charge him with being Guilty of â—oth Lyes and Slanders against the Quakers of which â—instanced Seven Dipper Plung pag. 16 17. Notwithstanding he hath promised he should not think himself concerned to give any Reply on this Occasion yet he hath not only written a second Dialogue to vindicate himself from bâ—ing a Slanderer and a Forger but for â—roof of his own Lyes and Forgeries hath added more against us And for the most â—art of his Contradictions I charged against him in the said Dipper â—lung'd he has not so much as made â—n Essay to reconcile them Neither has his Brother V. Kiffin nor any else of his Brethren appeared in â—rint either to vindicate or excuse him though rferred to therein but he must either stand solely â—on his own Legs or fall In that they do somewhat Wisely and Warily but neither Prudently â—r like Christians to suffer their Brother Hicks thus Headily and Out-ragiously to persist in his Perverse Spirt to Clamour Vilifie Reproach and Defame both particular Men and a Body of People fearing God together with their Religion and Sufferings nor will he Grace the Anabaptists Cause with â—is Defaming Pamphlets nor they in spreading them being patcht up with both Lyes and Falshood Be it further observed That Tho. Hicks would perswade the Reader of his Honesty and Conscienciousness touching his Work against us in his seeming Solemn Appeal Epist p. 2 saying God forbid that I should be guilty of such vile Injustice as to charge them with false things Examine the Quotations and thâ—â— judge He would make the World believe he is very Just But let us try him though he be fully handled before if he be not guilty of such vile Injustice as he mentions Where he saith The Holy Scriptures are esteemed by them viz. the Quakers inferiouâ— to their own Pamphlets yea they render them to be of no more Aâ—thority then the Fables of Aesoâ— Epist Where are his Quotations from the Quakers that they thus render the Holy Scriptures He refers us to none at all I charge him with an Abominalle Slander Vile Injustice and Gross Deceit in thâ— And we utterly Disown and Abominate such an Undervaluing Comparison of the Holy Scriptures as here he hath accused us of O seared
T.H. Doth not this import that a Man must be formally Just before he be Justified for nothing is imputed or reckoned to us according to your Reasoning but what is inherent in us p. 55. Answ Your Reasoning It seems 't is not his then would he not here separate and divide between a Righteousness imputed and a Righteousness inherent or the Exercise of Christian Virtues if so be that a man must be justified i.e. in his Sense imputed or accounted Righteous before he be formally just how agrees this with his Concession before viz. that they would not separate divide between Imputed Inherent Righteousness T.H. I would ask you Whether Remission of Sins be not one part of Justification Answ yes 't is a Degreee of it the next Step to an absolute Justification Remission is of Sins past receiv'd upon true Repentance and Conversion from â—in to newness of Life Justification and Acceptance with God in Christ is enjoyed in the Newness of Life by such as continue in sincere Obedience to Christ This Remission Pardon or Justification from Sins past though not inherent in the Natural Fallen or Sinful Man yet 't is inwardly received through Faith in the Name of Christ by such as truly depart from Sin and Evil and give up to serve the Living God T.H. Certainly he that 's pardon'd must be a Sinner p. 56. Answ No He must be one that ceaseth from Sin for if I sin then thou markest me and thou wilt not acquit me from mine Iniquity Job 10.14 And certainly he that 's not acquited is not pardon'd nor justify'd But I must confess â—e somewhat mends the Matter in adding viz. That is such that were so viz. Sinners till Justified not such as remain so being Justified p. 56. At length we agree in this 1st That such as are pardoned were sometimes Sinners Disobedient before 2. But being pardoned and justified by the Grace of God in his beloved Son they do not remain Disobedient therefore they that remain Sinners and Disobedient are not in a Justified State I had writ something against T. Hicks's gross Abuse of our Reputation as we are Men as well as Christians by his most false and Unjust Consequences he draws from our Owning the Light within as the Rule Immediate Motions Directions of the Spirit of Christ within especially in Matters of Worship T.H. his Persecuting Spirit in his falsly Accusing us with Disrespect to Parents Magistrates c. being destructive to all Humane Society But W.P. having reprehended him in these things in his part before I forbear to publish mine at present for I have in this endeavoured Brevity G.W. THE Present Controversie Drawing to an End Or those Doctrines and Principles which have been chiefly Controverted between us Granted and Confest to by our present Opposer Thomas Hicks and his Brethren Here the Reader may see how like to us called Quakers divers of the Baptist-Teachers have been made some times to speak and hold forth Truth in Words which I would have them seriously to review and lay aside all Envy and Prejudice which hath caused so much Contradiction and Gain-saying on their parts both to themselves and the Truth professed by us Our Principles and their Concessions truly Stated and Compared 1. Quaker THat God is and that he is Light the Eternal Word of Life and Power which was with God c was God was that in which was Life and the Life was the Light of Men and that was the True Light that enlightens every Man coming into the World John 1.1 4 9. Baptist Christ in you and he is the Life and Light of Men Dial. p. 22. And Jesus Christ is God the most high God of the same Substance and Essence H.G. Light from the Sun p. 83 84 c. II. Qua. The Light of Christ or the Eternal Word in Man is Divine and Increated Bap. The Lord Jesus Christ as the Eternal Word enlightens all Men and Women that come into the World Light from the Sun of Righteousness p. 8. III. Qua. God is Infinite and Omni-present and his Presence doth both afford Life Virtue and Light to Man and Jesus Christ as God over all in respect of his Divinity or Divine Nature is therefore in all through all and over all though not revealedly nor unitedly Bap. Christ in respect of his Divine Nature is in all places Contin pag. 34. How could you call the Light Within Christ if some Scriptures had not mentioned Christ in you and that he is the Life and Light of Men Dial. p. 22. IV. Qua. The Light of Christ in Man is a certain Rule and Guide to direct Man out of Sin and Death into the Way of Life and Peace and for that End ought to be obeyed Bap. I grant it ought to be Obeyed I acknowledge there is something within that checks for many Evils and excites to many Good Things and that I ought to shun those Evils and do that Good It will be our Wisdom yea our Duty to attend to the Light Within we being accountable to God for every Dispensation of Light Dial. p. 7 8 13. V. Qua. Though this Divine Life or Light of the Son of God be manifest by Degrees in Man yet the Degrees alter not the Property of it and it ought to be obeyed with respect to God and Man 's own Salvation Bap. No Disparagement to the Light Within Each Degree of Light is Serviceable to its End Dial. p. 36. VI. Qua. This Light Within is that General Rule extending to Man alwayes or throughout Ages and that is the Will of God that Man should alwayes be under the Obligation of this Rule that he might acknowledg God's Soveraignity and Power and be in Subjection to him as having the sole right to Rule in the Creation that Man may truly discharge the Duty he owes to his Maker in true Obedience and Worship Bap. Indeed 't is not to be denyed but that Man was alwayes under an Obligation of a Rule that God's Soveraignity over him and his Inferiority unto God might be acknowledged This Rule must be the Will of God revealed to us for it is the Will of God which is the Formal Reason of the Obligation The Will of God being the Ground of the Creation of Men and Angeâ—s therefore as it is the Ground of their Being it must be the Rule of their Acting Dial. pag. 31. There was something commendable in the Heathens p. 36. That Light in every Man that doth convince of Sin and reprove him for Sin Christ as he was the Woâ—â— with Gâ—d so he was the Light of the World c. W. Burnet's Capitâ—â— pâ—in p. 8 10 16 17. VII Qua. That the Holy Spirit Unction or Living Word within which is received by them that wait in and obey the Light thereof is to be preferred as a more Eminent and Universal Rule then the Scriptures and it opens them and brings Man to the true Understanding of them and leads him into all Truth as he obeyes it Bap. Abel Enoch Abraham Isaac Jacob Noah c. had a Sufficient Rule before the Scriptures were written viz. the Spirit 's
the Propagation of that Inward Religion however their Form may be more scriptural the same Spirit enters them that reigned in their old Persecutors and they at last run back and end in that from whence they at first reformed So dangerous is it to rest satisfied with a finer Form which in Truth is but a better Covering for the old Enemy of God's Spirit and Power to act more disguisely and securely in But lest any should think that all this is said to justle the Scriptures out of all Use and Service read these few lines following with Patience and Impartiality Though we eminently account the Light or Spirit of Christ to be the Gospel Living and Immediate Rule as the great Promise of the Father and that without being ruled and lead or guided by there is no being a Child of God yet we do not thereby intend an Exclusion of the Scriptures from being Obligatory or as not Declaratory of those heavenly blessed Truths that are fit to be read believed and practised God forbid No we know better and practise otherwise and have good Satisfaction therein Nor do we say that those essential Things relating to Faith and Godliness mentioned therein are by us to be sleighted or contradicted or that the Light and Spirit we are led by doth or can lead to any such thing for by its Holy Discoveries and Convictions are we made acquainted with them and our Faith concerning them is firm and they are thereby made our Duty and such is their Correspondence and Agreement that from an INWARD ASSENT AND LIVING AMEN FROM GOD's LIGHT IN OUR CONSCIENCES do we testifie of their Truth Vse and Dignity And very vain is T. Hick's Objection If your Light be Sufficient why do you read them since we may return to him the same If the Scriptures be Sufficient why dost thou use other Means Though God's Grace be Sufficient of it self therefore is the Creature always in that Condition wherein he needs not Means And notwithstanding it be the Dispensation of Light and Life more Immediately then has been known to former Ages yet we deny not the Use of such Means as may be used of God's Light and Spirit as will be spoken more largly to elsewhere Man's Mind being Carnal and abroad Means in God's Power are us'd not as settl'd Teachers but as Instruments in God's Hand to testifie of and direct to that one Great Prophet and Living Teacher in the Hearts of Men that all may come thither and be taught of him CHAP. V. Of his Insinuations against us concerning the Scriptures BUt T.H. that he may be true to his Ungodly Way of perverting our Principles would insinuate First That we esteem the Scriptures no farther then as they were the Experiences of Ancient Saints thereby rendering the many Prophecies and Promises therein recorded not yet fulfilled Vnprofitable But to take off all Credit to this evil Suggestion let our sober Readers know that by the Light of Christ in our own Hearts and Consciences as to confirm what of the Scriptures we have experienced and press after the Compleatment of those Enjoyments therein expressed so are we taught reverently to believe those holy Prophecies and Promises yet unaccomplished to have been given forth by the Inspiration of the Almighty and that they shall be as certainly fulfilled as they are written Yet we dare boldly affirm and that in the Name of the Lord before whom we shall give an Account for every Deed done in the Body that the greatest Reason of our Belief concerning them is not from any Outward thing but that Inward Testimony Record and Heavenly Amen that we have frequently received from the holy Light within us to the Truth and Faithfulness of those Sayings And if any Quakers there be that are not thus minded they are to me unknown and I publickly renounce and protest against that Principle that would in the least derogate from those Holy Writings which leads me to his Second Insinuation viz. As if because we do deny the Scriptures to be the Rule of Faith and Practice in Honour to that Divine Light which was the Author of them in the Holy Pen-men that we should therefore deny all those holy Precepts Commandments and Rules relating to Life and Godliness that are therein contained A Consequence so foul that God forbid any of us should ever give any Just Occasion for it For we both believe Men ought to livâ— up to them and that they are highly Reprovâ—able if they transgress against them But the Reason why is that Conviction they meet with from the Light in their own Consciences wherefore the Scriptures are so far from being the great Rule of Faith and Practice that the Light of Christ within is both our Warrant and Rule for Faith in and Obedience to them And let T.H. say if he can that the Waldenses Albigenses Loâ—lards Hussites Lutherans Calvinists and other Protestants made not the Testimony of God in their Conscience the chief Ground of their Belief of the Scriptures to say nothing of the primitive Christians and most uncorrupted Fathers who are many and positive on our behalf 3 ly He insinuates that we equal nay prefer our Books before the Scriptures because of the Titles we give our own Books viz. The Voice of Wisdom A Testimony for God c. and what we give the Scripture namely Letter c. This I have largely spoken to in my Answer to J. Faldo but not knowing whether ever that may be where this probably may come I shal say thus much If at any time we call the Scripture the Letter it is not that we mean thereby our Books are the Spirit or that we would irreverently set them below our Writings but upon a Comparison only betwixt the Scriptures and the Spirit that gave them forth and that I hope may be done without the least Disrespect though such whose Religion stands in Letter and Time and not in Spirit and Power be angry at it But that we should be thought to sleight the Scriptures because we bestow such Names upon our Books is a strange kind of Consequence Are not our Books mostly written in a plain familiar and Scripture-stile Do we not earnestly endeavour to confirm what we write by Scripture which not only renders it a Paâ—t of our Book but the most Noble Part too And shall we notwithstanding be reputed Sleighters of the Scriptures Certainly if our Books are called The Voice of Wisdom and A Testimony for God because from the Voice of Wisdom and God's Witness in the Conscience by good Reason must the Scriptures be interested therein who are both a part of them and such a one too as unto whom our Quotation implies a Manifest Preference His next Insinuation is that it is Dangerous for Ignorant People to read the Scriptures flinging those hateful Names of Jesuit and Romanist upon us This Doctrine he layes to the Charge of G. Fox and Rich. Hubberthorn in a Book called Truth
Works of another utterly excluded every Man reaping according to what HE hath sown and bearing HIS OWN Burden The Question will now be Whether I meant this of the Creature alone or by the Assistance of God's Holy Spirit by which his Children are led Concerning which I need say no more then what that Book speaks in my Defence yea that very Page from whence he fetches this pretended Dangerous Assertion For as many as are led by the Spirit of God are the Sons of God How clearly will it appear to any but a Cavilling and Tenacious Spirit that Man can be no further Justified then as he becomes obedient to the Spirit 's Leadings For if none can be a Son of God but HE that 's led by the Spirit of God then none can be justified without being led by the Spirit of God because none can be Justified but he that is a Son of God so that the Way to Justification and Son-ship is through Obedience to the Spirit 's Leadings By all which it appears that I am not speaking of Remission of Sins as if by our Conformity to the Spirit it self we could so justifie our selves No but that by being Led by the Spirit of God and Fulfilling of his Royal Law Men come to be accepted as Children of God and the Ground of their Joy is from their own Experience of the Work of God in them What was it made the Faithful Servants that improved their Talents be accepted and gave an Entrance to the Wise Virgins into the Bride-groom's Chamber Were it not the Improvements of the one and the Oyl in the Lamps of the other And if T. Hicks come not to know that holy State he shall never know Eternal Rejoycings that is the Word of Truth to him For such as he sows such shall he reap in God's Day of Account Wherefore that Scripture by him brought out of Isaiah makes greatly for us Surely shall one say in or from the Lord have I Righteousness that is not in or from my self In the Lord shall all the Seed of Israel be justified and shall glory Is there no being in the Life Power Nature and Virtue of that Seed then no Salvation Also that of the Apostle Paul to the Corinthians Christ is made unto us Righteousness wherefore let him that glorieth glory in the Lord. For this I affirm and that with Boldness and Truth that Isaiah and Paul speak of a Real and Inward Righteousness not the less in the Creature because not of the Creature but of Christ Was not Paul's Righteousness the Son of God revealed â—n him that everlasting Righteousness that Christ binding and casting out of the strong Man making an End of Sin and finishing of Transgression he brought and brings into the Soul For that their Righteousness should be in or from him or that he should be made their Righteousness they never know a being cloathed and made Righteous by it were Absurd and Impossible In short As we know no Righteousness out of Christ our Lord so knowing his Appearance in us and that Grace for Grace received of his Fulness in whom are hid the Treasures of Wisdom and Knowledge and being obedient thereunto we know and witness a Participation of his Everlasting Righteousness Holy Wisdom and Saving Knowledge which qualifie and adorn the Soul for the blessed Marriage of the Lamb who takes away the Sins of the World not only the Guilt of Sins past by Remission upon Repentance but as a Redeemer from under the Power and Nature of Sin present and to come through the Virtue of his Holy Life in the Soul which is the Compleatment of Justification and the Thing now insisted on Lastly he gives under the Quakers name as a dangerous Doctrine this Passage Justification goes not before but is consequential to the mortifying of Lusts and the Sanctification of the Soul Penn Sand. Found Sh. p. 27. To which he answers Doth not this import that a Man must be formally just before he be justified I would ask whether Remission of Sins be not one part of Justification Qua. I suppose it may Chr. Can one be forgiven that is not Guilty It looks like a Contradiction to pardon one that is Innocent Certainly he that is pardoned must be a Sinner To all which I return this much were he True and Honest in his Reasoning I had been to blame for my Ignoronce and T. Hicks to be commendable for his Answer but he dodges basely He would avoid my Argument about the second part of Justification by suggesting that I meant it of the first to wit Remission of Sins as much as if he had said What must all Sin be mortified before a Man be pardoned his old Score and can a Man 's own Good Works so remit Cancel or justifie But his Sleight will not do I have oftâ—n declared that upon Repentance God doth not impute past Iniquity to any therefore that part of his Answer which seems most smart upon me that is Can one be forgiven that is not Guilty c. vanisheth of Course for the Question is not Whether Man in his natural Estate is Guilty before God and such can be no otherwise so justified that is Remitted then by the free Love of God which is the first part of Justification as David speaks Blessed is the Man unto whom the Lord will not impute Sin But whether Men are daily accepted as Children of God redeemed and saved of the Lord and justified as such in his Presence further than as they come to be led by his holy Spirit and know Victory over Sin which is the second part of Justification So that he did dishonestly with me to suggest my Denyal of Remission of Sins past upon any other Score then the Mortification of Sin in the Party so pardoned For though Sin may not be mortified yet if there be a Foundation of true Repentance laid the Guilt of former Iniquities I have often said is not imputed It was therefore very unfairly done of him from my Asserting daily Acceptance and Fellowship with God to be the Consequent of a Self-denying and mortified Life through the powerful Working of the Spirit of Christ in Man to infer that before this Work was done there could be no Remission of Sins past as if it were the procuring Cause of Pardon and not the free Love of God upon Repentance In short it is to say that because I deny Men may be justified in the second Sense without being made truly and really Just that therefore Men are to be made Just and Innocent before they are forgiven which is Justification in the first Sense And thus has he dodg'd disingenuously with me throughout this Point Where I meant by Justification Remission of Sins he has run It the other way And when I have understood it of a State of Fellowship and daily Acceptance with God then he has taken it for Remission with manifest Design to render me as confus'd
the same Charges till our Answers have been better weighed For as such Trouble would be almost endless so in reality it looks more like making us Work then Refuting us Besides I must needs tell the World the base Cowardize of this Adversary in hand for we have offered him a free Meeting with his Books in our hands proffering to refute them viva voce before the World but instead thereof or any other way as several have been tendered he disingenuously slincks away and â—uts us off by meer Shifts and Evasions His Business is to write Dialogues which he is sure to answer himself and to back his Forgeries with Lyes But avoiding all Party-Reflection or any further Aggravation of this base Fear and Injustice too we shall among the many Books writ by us in general in Defence of our Way we profess lay these few upon the Heads of our several Adversaries as containing much of what can be said in behalf of our Principles and Practices 1. Priests Professors Principles writ by G. Fox 2. Rusticus ad Academicos writ against J. Owen R. Baxter J. Tombs and T. Danson by S. Fisher 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writ against Bishop Gauden by Samuel Fisher 4. Edward Burroughs's Works 5. The Divinity of Christ c. writ against J. Owen T. Danson T. Vincent W. Maddox by G.W. 6. Oaths no Gospel-Ordinance against A. Smalwood writ by Francis Howgil 7. The Great Case of Tythes by Francis Howgil 8. Immediate Revelation c. writ by Geo. Keith 9. The Serious Apology c. writ against T. Taylor and T. Jenner by G. Whitehead and W. Penn. 10. The Nature of Christianity c. writ against R. Gorden by G. Whitehead 11. Christ Ascended c. writ against J. Newman by G. Whitehead 12. The Light and Life of Christ within c. writ against W. Burnet by G. Whitehead 13. No Cross no Crown c. writ by W. Penn. 14. The Spirit of Truth Vindicated c. writ against the Socinians by W. Penn. 15. Quakerism a New Nick-Name for Old Christianity c. writ against J. Faldo by W. Penn. 16. The Christian-Quaker c. writ against the Strength of all our many Adversaries in general and several of them in particular divided into two Parts the first by W. Penn the second by G. Whitehead These with our present Discourse let them answer and if they have any thing that 's new to offer we shall we hope by God's Assistance freely and faithfully consider it otherwise let Shame cover the Face of our Enemies for their Unjust Out-cries and Base Forgeries against us whom they cannot by Reason silence nor sober Argument confute W.P. AN APPENDIX Being some SOBER and SHORT ANIMADVERSIONS UPON Certain Passages in Tho. Hicks's Dialogue and Continuation of the Dialogue by which his Vnchristian Spirit is further Detected to the WORLD Also a Collection of those Doctrines and Principles which have been chiefly Controverted between us Granted and Confest to by our present Opposer Thomas Hicks and others of the Baptists Perswasion Drawing the Present Controversie to an End By George Whitehead His Mischief shall return upon his own Head Psal 7.16 Printed in the Year 1673. Moderate Reader IF any of these our present Opposers to wit some angry Anabaptists and traducing Dippers be minded to Quarrel and Scold at us for the Last Word or Pamphlet I do not think it any Disparagement to our Religion nor any Lessening of our Christian Reputation if they should have the Last Word and we should mutely sleight their Revilings but as yet we have a Necessity on us both for True Religion and Christianity's sake to manifest to the World their Abuse of both together with the Envious Lying Perverse and Abusive Spirit that appears in their Scornful Irreligious Agent Thomas Hicks who will bring no Honour to them nor their Religion but Disgrace who hath forged up a second Dialogue to render the True Quaker no Christian but the most implacable Enemy to the Christian Religion p. 68. and hath therein improved his Study to render us Odious and not in any serious oâ— solid way of Treatise to answer our Principles but with a bundle of impertinent Introrogatories Cavils Scoffs Jeers Flouts Forgeries malitious Revilings perverting our Words in divers places mistaking them for his own Malitious Dsiegn to render us our Sufferings and Consciences Odious and Contemptible and to destroy our Reputations both as Men and Christians as appears in the whole Tenour of his Work in these two Pamphlets and as may be seen particularly in the 67 68 69. pages of his Continuation And to conclude his Work as one consciously Jealous of what he had done that he might be detected for Prevention and to keep us mute he gives us a kind of severe Threat saying I have been sparing touching your Practices horrid Enormities raigning c. if therefore you will provoke me to speak all I can either respecting your Opinions or Practices blame me not c. They that have read his Dialogues may judge how sparing he hath been and if we were guilty of horrid Enormimities or Immoraâ—lities what Mercy we should have from such Judges as he who is thus liable and ready to be provoked But as we expect no Christian-Dealing nor that Charity from him which is not easie to be provoked so his Threats shall not deter us from making our Just Christian Defence on Truthâ—s behalf aâ—â— such Malitious Forgers and Perverters whilst nâ—â—â—â—ve the Testimony of a good Conscience to plead and a holy Confidence in God's eternal powâ—rful Truth which shall out live all the Emnity of its Adversaries wherein they fret and weâ—ry themselves for very Vanity who have conceived Chaff and brought forth Stubble they have travelled in Pain and brought forth a Lye whose own Breath as Fire shall devour them and they shall be caught in their own Snares and fall into the Pit which they have digged Observe that Ingenuous Disputants or Contenders especially for Christianity will diligently take notice of the very Strength Stress of their Opponents Objections and Arguments and endeavour their Conviction by a candid and fair Answer but instead thereof the Dialogue-Man frames Objections and Interrogatories in the Christian's Name with what Subtilty he can and feigns Answers in the Quaker's Name as silly feeble and contemptible as he can together with gross Calumnies and manifest Slanders to render them Ridiculous and Odious passing by the Strength of their Arguments and perverting both their Words and Intentions in their Books against their Opposers particularly those of his Party therefore while he pretends that all he intends is only our Conviction and Recovery he is guilty of gross Hypocrisie and Falshood as in the Sequel will surther appear G.W. Vnprejudiced Readers LEt it be observed that after Thomas Hicks hath pretended faithfully to represent some of the chief Opinions of the Quakers in his first Dialogue Tâ—tle Page â— And in his second to give a
Christ Spirit Anointing Gift of God c. under the New Testament Two short Scripture Arguments spring in my Mind for the Divinity and Sufficiency of the Light and from thence I shall conside this Objections I. If God be Divine and sufficient to Salvation and the Word be God and the Life of the Word One with the Word and the Life of the Word the Light of Men then is the Light of Men Divine and Sufficient to Salvation But God is Divine and Sufficient to Salvation and the Word is God and the Life of the Word One with the Word and the Life of the Word the Light of Men. Therefore I conclude that the Light of Men which is the Life of the Word which Word is God is Divine and Sufficient to Eternal Salvation II. That which was in all Ages the just Man's Path and there where the Blood of Cleansing is known to cleanse and by which Fellowship is enjoyed and the Light of Eternal Life obtained is ever was and ever will be a Divine Sufficient and Saving Way But such a Way is the Light as the several Scriptures in the Margent will testifie Consequently the Light is Divine and Sufficient to Salvation The only Cavil at these Arguments will be this I deny this Light to be the Common Light in all Men. To which I say that there cannot be Two Spiritual Lights of the Life of the Word and not the same if Two could be For whatever is of the same Nature though not of the same Degree is still the same in Kind If there be another Light that is Saving tell us from whence it comes but first prove this not Saving And as these things are too Difficult I hope for him to compass so is it as Ridiculous and Blasphemous to think that God should give Man an Insufficient Light But why any if not Sufficient I have heard and read often That all God's Gifts are Perfeâ—t 'T is strange that his Light to Men should be so Lame Defective and Imperfect as T.H. represents it But suppose this Light to be so Why an Insufficient Light and a Saving Light both The lattâ—r would have done our Business It is Injurious to Man to let him have a Fallible Guide For when he may think himself certain he may be in the greatest Danger by mistaking one for the other or thinking not of them as they are But Thanks be to the God of Light we know for WE WITNESS better things how ill a Reason and how offensive soever Witnessing is to Thomas Hicks an Anabaptist-Teacher to whose Brethren Experiences once were the great Foundation of both their Knowledge and Comfort though now mockt at by him with great Derision in a Quaker But to his Objections faithfully contracted 1. If this Light ever was and is Sufficient how comes it that Men have been and are so degenerated in Faith Discipline and Worship They have all this Light by your Principle 2ly If this Light had been Sufficient wherefore should God have superadded so many other Wayes and Means they would be then needless 3ly Christ being the Only Saviour who was born of a Virgin at Bethlehem wrought Miracles was cut off bore our Sins c. I query how all this can be affirmed of the Light 4ly Are not all the Generations of Christians since Christ's time till within these very few Years certainly Lost and Damned forasmuch as they acknowledge not this Light within as the True Christ To the first I answer There is nothing therein which may be thought to reflect upon the Light but what falls as heavily upon all other Wayes Helps Ordinances Appointments yea the Scriptures and which is more upon God and Christ and the Holy Spirit too For if the Degeneracy of Man that is the sad Effect of his own Rebellion shall be a valid Proof of the Insufficiency of the Light within then must we conclude from the Degeneracy that hath been among Jews and Christians and which remains to this Day that all those Assistances Wayes and Helps which have been given in reality were not Potent nor Sufficient for the End they were given The Consequences of which Opinion of our Adversaries are these Two and sad enough 1. That God in his Wayes must have been and is Insufficient and 2. That Man never was neither is any wayes faulty In short that may be sufficient to Salvation which if neglected will never work Salvation as in the Parable of the Talents may be seen To the Second I briefly say That Man's Mind being so much abroad through unstable and vain Wandrings from God's Light the Lord in Wisdom and Condescension to the Weakness of Man and Darkness of that Carnal State did accommodate both his Discoveries to Man and that Worship he required from Man according to his Capacity to receive the one and perform the other If God went into Outward Things to meet with Man's Mind that was abroad to the End that gradually it might return home shall we infer Weakness in the Light Man in that State was incapable he must have been new-molded and as another Creation to have then received that Testimoy in all its Plainness which God hath brought forth in after Ages If any will undertake to charge Weakness upon Man let him But I warn all how they conclude it against the Light since the same falls on God and his good Spirit who made Use of such Wayes and Means in order to gain upon Man's Mind and beget a right Understanding and Sence of what was his Will concerning him Besides not only did the Divine Light and Life appear unto Man in and through those things as Vailes But that which gave Man true Discerning Repentance and to do the Thing that ever was acceptable with God in any measure and which was as the Soul Life and Spirit of all the true and well-pleasing Sacrifices was a measure of that Divine Light of Life in their Hearts at that time though as Samuel in a like Case they knew it not Let none then charge the Weakness of the Administration upon the Light but the Generation to whom he that is the Light of and in Men appeared as Mankind has been able to receive the Knowledge of him It was not Insufficiency in God nor in his Light or Spirit if Man's Eyes were not strong enough to behold the Brightness of what after Ages have beheld But it was his Mercy and Goodness that he proportioned both his Discoveries and Requirings according to Man's Ability To conclude The Light is still the same in it self through all Ages and not a whit the less Sufficient because through its Invisibility and Spirituallity and the Wandrings abroad and great Carnallity of Man's Mind some External Means were used suitable to Man's Weakness through which to reach into Man and raise up some further Knowledge of the Spirtuallity of God's Worship Nor because of the Light 's Sufficiency as to it self ought any to infer that those Wayes