Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...

Contradictions, Absurdities, and Rounds concerning the Light in the Conscience, which the Qua: testifie to.

As concerning the True Light or gift of Gods grace in every man, the four men aforesaid do (as all their fellowes do uno ore) babble somwhat about it, and bear witnesse either for or against it, but each mans witness agrees no bet∣ter together within it self, then that they give about the other matters abovesaid.

Somtimes they call it Light, truly really, naturally and properly so, and not metaphorically, nor by way of allusion to what is so: Witnesse I. O. p. 74. It is spirituall, morall, intellectuall light that hath the preheminence as to a participation of the nature and properties of Light. Otherwhiles the same who excluded it from the name of Metaphoricall, by that of naturall and proper (to go round a∣gain) do conclude it to be metaphoricall, as in opposition & contradistinction to both naturall and proper; Witnesse I. O. who confounds his own foresaid saying, p. 74. with another division Ex. 3. S. 4, 5, 6, 7, 8, &c. Where under that same term of metaphoricall he distinguishes that Light he calls morall, spiri∣tual, intellectuall (as respecting and exercising mens minds whether in mat∣ters morall, civill or spirituall) from that which respects bodily sight, which he call'd naturall and proper.

Somtimes they call this very light, whereby duties and divine things are discerned, universall and common to all (as the Qua; do i. e. in some measure, though not to all in the same) but when so, then no other but naturall, as in opposition to supernaturall and spirituall; Witnesse T.D. p. 1.1 pamp. Naturall and supernaturall light are two, an I though all have the one, yet few the other, and I. O. Ex. 4 S. 17. Lumen internum omnibus commune naturale est, &c. The light within common to all is naturall, and to be called so, S. 18. If this light that is com∣mon

be not naturall, the very Intellect is not naturall. So S. 25. Concessimus reliquias primavae lucis esse in omnibus, sed eas esse spirituales id pernegamus, some relicks of the primitive light we grant to be in all, but deny these to be spiritu∣all: Nihil non naturale, nihil spirituale communicatum &c. Nothing but what's naturall, nothing thats spirituall is common or communicated to all: So also R. Bax. I. Tom. A naturall light from Christ is yielded to be in every man, &c. pag. 33.

Otherwhiles this very universall light in all which before was said to be not supernaturall or spirituall, but meerly naturall (to go round again) is by these men yielded to be at least more then naturall, and so no lesse (according to T. Ds. division of light into two) then supernaturall and spirituall: Wit∣nesse (against themselves) R.B. I.T. p. 37. It can hardly be avouched that that knowledge in morality and divinity which they (i. e. People that never had the Law nor Gospell made known to them as the Jewes and Christians have had) attained to, was by meer light of Nature, and in Baxters Epistle, p. 7. he tells us of a Common supernaturall light given to the unsanctified. I might also call in Iohn Horn, and the two Thomas Moores that push with him against the truth, as Witnesses of the same confusion that is among all the Priests in this matter, who in their book stiled, A fuller Discovery, &c. p. 61. affirm the light where∣with Christ lighteth every man is both naturall and spirituall; but as my busi∣nesse lyes mainly with the other four men; So George Whitehead hath suffici∣enly thrust down the vain thoughts already of those three, in his Book stil'd The Hee goats Horn broken: So I let them passe. Witnesse also T. D. who, though he (together with I.O. p. 77. Nor doth it in the least impair this self evidencing efficacy of the Scripture that it is a morall and spirituall not a natu∣rall light) owns the Scripture, specially the light in the Scripture, or holy matter contained in the Scripture to be a morall, spirituall, supernaturall, and not a natu∣rall Rule or Light, yet affirms it to be common or universall, i. e. in some mea∣sure in the hearts of all, even the very Heathen, p. 16.2. pamp. The matter contained in the Scripture (quoth he) is a Rule to all men (so far as tis revealed to them) and was so before 'twas put into writing, and so much of it as is written upon the hearts of the Heathens is a Rule to them, Rom. 2.12. Thus T. D. who before made the one light to be Two, viz. Naturall and supernaturall, here (to go round again) makes that light which is in the Scriptures and in the Heathens hearts, Rom. 2.12. truly One and the same, and no lesse then supernaturall and spi∣rituall: Witnesse also I. O. who calls the light often naturall, yet (to go round again) Ex. 4. S. 9. Splits this one light, which they all somtimes falsly call no more then naturall, into a Light which is both naturall, civill, supernatu∣rall and spirituall, as it were all at once: This Light (quoth he) or faculty of understanding (so he foolish∣ly calls it) splits it self into meerly naturall,* 1.1 and civill, and supernaturall, i. e. spirituall which discerns spi∣rituall matters, and all things in order to the last end, and this inward spirituall light (quoth he) or faculty of understanding spirituall things spiritually is various, &c. Where note how I. O. (falsely) calls the light no

other then the faculty of understanding which he calls elsewhere (truly enough) but naturall and yet (to go round again) calls the very faculty of understanding which is common to all men, as men, by the Title of this inward spirituall light which discerns spirituell things and that spiritually, in order to the supernatu∣rall and ultimate end, i. e. Salvation. And this inward spirituall light common to all that discerns spirituall things spiritually in order to that ultimate end, I. O. sayes is various too, and very well he may (if it may be divided again in∣to those two severall sorts into which I.O. sub-splits it) for whereas here he calls this Light in the Conscience which the Qua. call to) lumen internum spiri∣tuale &c. An inward spirituall light, which discerns spirituall things spiritually in order to the supernaturall, spirituall and ultimate end: yet a little lower, viz. S. 17. (to go round again) he calls it meer darknesse it self, by which no di∣vine saving thing can be seen; witnesse his words,* 1.2 This Light within common to all, however attended to, is (quoth he) in no respect saving, but in all divine matters, so far as to the ultimate end, meer darknesse and blindnesse:

One while again they deny this light to be the visive (i.e. Intellective) faculty or eye of the soul, or to be given for any such end, as so much as to re∣move the defect of the visive faculty: Witnesse I.O p. 77. Light will not remove the defect of the visive fa∣culty: Light is not eyes.

Otherwhiles (to go round again) It is the very visive faculty as Ex. 4. S. 9. This light or faculty of understanding, which is meerly naturall, &c. This inward spirituall light or faculty of understanding spirituall things spiritually, &c. So S. 8. 18. Lux quae proprie mentem respicit seu facultas illa intelligendi est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; oculus, acies mentis, The light which pro∣perly respects the mind, or the faculty of the understanding, is the sight, the visive force, the very eye of the mind.

One while they tell us that its true among the Gentile Philosophers there was light that guided well, and that in the Law there was light, and that no light that is truly such (though dimene and imperfect, as (say they) that of the Philosophers and the Law was) is to be rejected, Witnesse R.B. I.T. p. 68.

Otherwhiles some light, yea even the Philosophers light, which led them well (as they say asore) in some, did in most things lead men into crooked and dangerous wayes: therefore, unlesse men love, and it be best to be led into crooked and dangerous wayes (to go round again to be rejected: Witnesse a∣gainst themselves, R.B. & I.T in the self same page, the next line but one after the other, witnesse also I.O. against them both, who Ex 3. S. 28. sayes of the spirit and light within the Qua: calls to (among other things that he calls incerta, periculosa, inutilia minime necessaria, rejicienda, at{que} detestanda) that they are to be both rejected and detested. Thus when they begin of their own accord among their own supposed friends somtimes, these men com∣mend

and extoll, and call men to heed this light in the Conscience, which the Qua: call to, so eminently that the Qua: scarce need more words to re∣commend it to men in, as to its excellency, divinity, usefullnesse, profitablenesse, needfullnesse, and necessity to be heeded and obeyed, then the same which our Divines themselves, who hate it, do seem to set it out in.

Otherwhiles, that is, when any Qua; begin to call men to it, to commend and extoll it among their Parish people (though in their own forms of speech a∣bout it) and when the Qua: desire them, as they will prove themselves true Ministers of Christ, with Paul to labour to turn all men to the light within themselves; then (to go round again) either they'l be silent, or (if they sing anything at all concerning it) sing out no more so loudly as before to the praise and glory of it, but rathe (what they are able, they sing their old new song, to the Turncoats Tune of Truth turned out of Doores) in way of dispraise and dispa∣ragement and utter detestation of it to the utmost, as if twere the vilest kind of Canting in the whole world to utter one word in order to the begetting of any people into so much as any measure of any good opinion at all of a light within, so that I may truly say of these Seers as the Poet once of one of Caesars Singers:

Omnibus hoc vitium est cantoribus inter amicos, Vt nunquam inducunt animum cantare rogati, Injussi nunquam desistunt, &c.

To shew the World how Sepharically these Ministers sing out the high praises of the light of Christ, the light of the World, the light in the Conscience, when they please to begin of themselves▪ and (to go round again) how symphonically they set it at their heels, in opposition to the Qua: rather then the Qua: shall prevail with them to say any thing of it that is any better then nought, I shall hereunder shew both their voluntary calls to, and commendations of, & their unjustly occasioned cautions about & condemnations of this light of Christ in the Conscience of men, when the Qua: commend and call to it, and set the one of these immediately under the other, only premising this, that whether they speak of the light which themselves call Christ, which the letter holds sorth and testifies to, or the light wherewith God shines and shews his will and mind in some measure in the hearts and minds of all men, even Heathen Philosophers or others, which we call Christs light, though they do not we mean (however they divide these) no other but that one Law of God which the Letter is the Copy of, which is spirituall, holy, just and good, which T. D. confesses to be the Heathens Rule so far as is written in their hearts. Christ the Light of the World, and his light in the heart, which the Scripture testifies of abundantly, & not any such thing as mans own thoughts, wisdome, imaginations, inventions, &c. Which the Heathen became vain in, Rom, 1. which the Qua: call all men out of, and the Divines, that lead men by no o∣ther are themselves yet led by more then any, steering by nothing but their own many minds and meanings on the Scripture, &c.

Some few calls to, and Commendations of the light, with Cautions to take heed to it, collected out of many more that are in R. B. and I. T. his Book.

P. 68. It concerns us, (say they) to take heed how we dote on our own

reason, or the most exact writers of morality, and neglect the light which Christ hath brought into the World: Let us be wise so to use Candles as not to burn day-light, that we so make use of all the reason & humane wisdome and virtue we have our selves, or discern in others writings or examples that yet we chiefly eye and follow the grand light, the Sun of righteous∣ness, the Lord Jesus, learning him by studying the great Counsell of God, which he revealed and denying our selves take up our Crosse and follow him as his Disciples; Christ is to be chosen and followed as our Light: An Exhortation to use Christ as our Light, that was the true Light which lighteth every man that cometh into the World; be induced to imbrace and follow the Lord Christ as the great Light of the World, besides the e∣vidence out of Scripture to prove him to be sent from God a light into the World &c. His sayings and doings do amply confirm it.

And p. 88. 89 they go on thus;

Though the Jewes contradicted and blasphemed, the Romane Emperour raged, Lucian jeered, Libanism wrangled, Iulian calumniated, Papists, corrupt Gnosticks, Hereticks, Fanaticks, Quakers, [here they abomi∣nably bely the truth, for the Quakers call all and only to the light of Christ] adulterate and cloud the truth of Christ, they do but pisse against the Sun, the light of Christs Doctrine, the truth of the Gospell doth and will shine forth, nor can all the cavills (say they) of moderne Atheists, or the dust raised by new Phantasticks, take away the brightnesse of Christs light, or hinder its enlightning others then themselves, and shall we after all the Arguments given of Christs being the true light, follow after ignes fatuos, [who these be but that fraternity, who would have men follow their fancies, and not Christs light in the Conscience, which is that the Quakers call to, I know not] What reall comfort or spirituall help to holinesse or heavenly directions do they give to lead men to God, better then Christ hath done? May you not discern a vain glorious spirit, a self-seeking, proud, carnall spirit in them, what do their censures of others shew, but a mind to extoll themselves? their affected speech, looks, carriage, but a desire to hide their falshood? what do all the devices of Iesuits, Popes, and their Agents tend to but ei∣ther by force or subtlety to set up the monstrous powers of the man of sin, and their own domineerlng over mens consciences underhim? [••aSenus recte quidem sed et etiam de te fabula O Parochialis Sacerdos] What is in their conclave but pollicy? in their counsell but deceit? in their Iesuists and Casuists but jugglihg? shall we go after such Masters and leave Christ? Remember we that one is our Master, even Christ; when any shall sollicit us not to adhere to Christ as our Teacher, reject them: Christ hath warned you, [say they, and so say I too as concerning any that lead forth from his light with∣in therefore, saith he, go not forth after them, nor follow them] If any say low here is Christ or there [and so do all Priests and Professors, and their Teachers in their sundry forms and outward observations, in which they look for the Kingdome which comes not in them] believe it not. We will not venture our lives upon Mountebanks, and will we our souls upon deceivers? Shall we follow our own conceits, which often prove foolish, and neglect Christs Doctrine [which say we still is his teaching light and counsell in the Conscience] which alwayes proves wise and safe? no, no, let us answer as Peter, Lord, to

whom shall we go? thou hast the words of eternall life.

Alas, what can we expect but if we follow blind leaders, as all are that teach the things of God otherwise then Christ and his Apostles did [who, say I, called all along to walk in the light within] we should fall with them in∣to the Ditch, into everlasting perdition? On the otherside there is so much plain and clear light in Christs doctrine as will guide our feet in the way of peace; Away then with all such obtruded insinuating Teachers as indea∣vour to hide from us the light of Christ shining in his Doctrine, recorded in Scripture; Let's say none but Christ, none but Christ, that Christ which preached, dyed at Ierusalem, that word of his which is written in my Bible [of which the Bible testifies say I, that its near in the heart to heare and do it] shall be my light: to the Testimony of Jesus [which sayes tho Scripture is the spirit of prophecy, the sure word of prophecy, that as a light shineth in the dark place of the heart, and is to be taken heed to] to his Everlasting Gospell I stick.

So Bixt. Ep. p. 7. (speaking of the Qua:) Do they affirm that all men have the light of reason? who denyeth it of any but Idiots and Infants? Do they maintain that this light is from Iesus Christ, both as the Authour and restorer of nature? and by whom among us is this denyed? Do they say that repaired or reprived nature may be fitly called grace? about this also we have no mind to quarrell with them, so they will not exclude superna∣turall grace thereby (as we do not, but hereby conclude it) Do they hold that common supernaturall light is given to many (at least) of the unsan∣ctified, &c. and who contradicteth them in this? Do they hold that as the Sun is appointed in nature to be the light of every man that cometh into the World, though shutting our eyes may exclude it; So Christ is by office the Sun in the world of grace, giving men actually all the gracious light they have, being sufficient himself to enlighten all, and giving them an illu∣minating word, which is sufficient in its own kind to do its own part, though many are blind, and for their sin are deprived of the communica∣tion of this light? why all this we maintain as well as they: do they say that all this light (within us and without us) is to be hearkened to and obeyed? why what man did they ever speak with that's a Christian; [no Christians indeed say I, but too many Antichristians] that denyeth it?

[See what a deal of the Quakers doctrine concerning learning only at Christs light is here uttered by these men R.B. I.T. who yet hate the self same doctrine at their hearts when the Quakers teach it; also in many other places they teach much more to the same purpose; putting men on to attendance to the light, yea even the light within every man, as p. 40, 41.]

This light usefull for two ends; First, To restrain men from excesse of sin, &c. As he gave a Law to the Iewes because of transgression, to restrain them or abate punishments; so to other people he gave a law in themselves to prevent the extirpation of the Nations by bri∣dling them in their lusts, thorow conscience of sin and fear of punishment. Secondly, Besides this God hath another end, that they might be inexcu∣sable who sinned against the light in them, and God justified in his Sen∣tence and judgment upon them.

[Observe how this light within is owned by them as the Law of God, which T.D. affirming the work of the Law only to be there,

yet denyes to be in the heathens hearts, to the contradiction of these men and of him∣self also in that other plaee, p. 16.2. pamp. Where (to go round again) he con∣fesses much of the holy matter of the Scripture to be written upon the hearts of the hea∣thens, and that to be their Rule) I say as the Law of God which is spirituall, holy, just and good, and to be obeyed, for else transgression of it could not be sin deserving judgment, for sin is no other then the transgression of the Law.]

So p. 82.83. they go on thus,

If the light shine into thy soul from Christ so as any convictions or discoveryes of truth from Christ get into thee, [and some convictions they confesse all hav•• by the light within] take heed thou hold it not in unrighteousnesse, nor seek to quench it, Rom. 1.18. Wrath to all that hold truth in unrighteousnesse, when lust imprisons light, no en∣trance for the light of Christ into that soul, there must be a love of the light: Its the greatest sign of a man willfully evill, when he hates the light; and its a good sign of a man truly good, when he can delight in that light (mork) which discovers his own euills,

[What light is that which discovers a mans own evills but the light within? the letter without doth de jure only, the light with∣in doth de facto discover mens own evill]

Christ hath determined this to be the great condemnation, that men love darknesse rather then light

[or else the Heathen could not be condemned, say I, who have and yet hate the light within, for they have no letter without] for thats the sign they side with the Prince of darknesse, and men that do truth come to the light that their deeds may be manifest, &c. The more light is rejected, the more purely voluntary any sin is, when men are willingly ignorant, they are incurably evill, &c. Each person is to make their use of the light within him, so far as it is light and usefull. Certainly it concerns every man so far as to look to the light within him, (mark) that he do not, as tis said of some, Job 24.13. Rebell against the Light, [which Text in Iob I. O. interprets of the letter, but I. T. to the confutation of I. O. (truly with us) of the Common light within men] A mens conscience is so far a law to him, that though it cannot of it self justifie [which is contrary to Rom. 2. which sayes their inward thought as well excuses the Heathen when they do well, as accuses when they do ill, and excusation and justifi∣cation, or to excuse, clear, justifie are all one] yet it may condemn him:

So p, 37. they go on thus, God hath imprinted in all, even the most Barba∣rous people, some relique of light, though in some it is so small [that may be say we, for all have not the same, but all some measure of Gods light, which these men somtimes call darknesse, delusive and dangerous, and degrees vary not the na∣ture of the case]

that it can hardly be perceived whether there be any sense of sin or wrath, of duty or reward, of God or Devill, Heaven or Hell. Secondly, Some people that never had the Gospell nor the Law made known to them as the Jewes and Christians have had, yet have attained to so much knowledge and practice of morall duties

[Mark, morall duties are the main things of the Law, and required in the morall Law, viz. To do as we would be done by, which faith Christ is the Law and Prophets, Math. 7.

The sum, substance, and upshot of all, and more then all offering and sacrifice, so that the Iews failing in these weightiar matters, viz. Iudgment, mercy, faith, &c. all outward oblations and observations were abhorred] that in some acts of righteousnesse, temperance, chastity, fidelity, and such vertues they have equallized at

least in respect of their outward demeanour toward men, if not exceeded not only Iewes [who had the Scripture, as our Scribes have, and search, as much in it] but also [the more shame for the most of you filthy, fruitlesse, faithlesse Christians the while, whom very heathens will therefore judge] the most Christi∣ans, Thirdly, And in the knowledge of God, though therein they were most defective, yet they attained to so much knowledge and right appre∣hension of him, as enabled them to correct the Vulgar errours concerning God.

[See how far beyond our vulgar Christians, and very Christian Clergy men, that have the letter to boast, talk & trade on, the light within hath led the very Ethnicks that have heeded it, by these mens own confession; But they go on yet further prea∣ching up the light with the Qua: thus, p. 84. It will concern those who own

Christ as their light, to judge themselves and their wayes by his light: [This act of self judgment is within faith I.O. Seconding that morall instinct of good and evill, that is imprinted by God on the Conscience from the innate light therein] It is the great benefit of the light that it doth make manifest, Eph. 5.13. Thus by the light of Christ the evill of our wayes is reproved, the wayes of God approved: Now this is no small benefit to have the light to discern our errors, which without light from Christ we should never have understood, A wise Christian will be often judging himself by the light of the Law, dis∣covering his Transgressions [That m••st needs be the Law in the Conscience which, de facto, shewes every mans own sins to himselfe] It will be needfull not on∣ly to use the light of Christ to judge our selves by, but also to order our actions by. I am the light of the World, saith Christ, he that followeth me shall not walk in darkness. There cannot be unsafe walking by Christs light, there is no danger when Christ our light goes before, walk in the light saith Christ, while ye have the light, lest darknesse come upon you: how many millions are there of souls perplexed and tortured all their life with fears and doubts for want of walking by the light of Christ in Scripture [which, say I, is that in the conscience which the Scripture mainly calls to] and chu∣sing rather to walk by a light and sparks of their own kindling [alias their own wisdome, conceits, sences and meanings on the Scripture, traditions in worship, and such like which they call light] which in the end either goes quite out, or burns so dim as to leave them in darknesse of spirit and horror of consci∣ence; and no marveile since such as neglect the word preached [which is that word of faith i.e. which men are to beleeve in unto life, which the Scripture testifies, and the Apostles preached to be nigh in mens hearts to heave and do it] should follow the mares of humane reason, the examples, customes, and dic∣tates of men, and in conclusion ly down in sorrow, Isa. 40.11. Such foolish fires will lead to nothing but bogs and precipices, but Christ the true light when his Gospell is followed (which is the light in the heart, 2 Cor; 4.5, 6.) guides the feet of men into the way of peace: The light of Christ is to be used as our weapons or Tools to defend ourselves, or to work with, let us put off the works of darknesse, and put on the armour of light, the truth is light, is the chiefest instrument for safety and worke, if a man be without light he can neither defend himself nor offend an enemy; he that would make use of Christs light must be armed with his doctrine; he that would

improve the light, must be a doing the businesse which the word of Christ directs him to, and to that end it (mark) must dwell richly in him. Make use of the light of Christ for thy comfort and rejoycing; it is it which re∣moves doubts, griefs, fears, despair in life or death. Oh how sweetly might men live, how comfortably might they dye, if they did make use of it:

[Thus highly do these two men R.B. I.T. speake of the light of Christ within, which the Qua: preach: yea that in the very Heathen, though they oft call it naturall, yet they recommend it as that which told the truth to the heathen, which they holding in unrighteousnesse were under wrath, and without excuse before God, because they glorified him not as God, but were fill'd with unrighteousnesse, and did the things which by that of God in them they knew judgment was due to, and that they were worthy of wrath.]

Ignorance of the Law being not to be pleaded by them, (say they) who sin against the innate light of their own spirits, for as much as that fact must needs be voluntary which is done against the knowledge and judgment of a mans own conscience; And yet somtimes (to go round again) they tell us that when their Saints sin through infirmity only (as T. D. judges David did when he was guilty of murder and adultery) which when they doe they act against the knowledge and judgment of their own consciences, their facts are not voluntary, but altogether, yea utterly against their wills: Yea p. 41.

They seem to judge themselves much belyed by the Qua. for denying the light within, and set themselves to vindi∣cate themselves from that as a false aspersion, as if they were men that do truly own the light within as much as any, yea they there make a use of Application of their Do∣ctrine about the Light that enlightneth every man that cometh into the World, to justi∣fie themselves against the Qua: as owners and honourers of the light within, and to warn men that they act not against their Light within, to this purpose] we may infer (say they) a plea for our selves against the unjust accusations of the Qua: who use to charge publick preachers with denying the light within each man, whereas such light is not at all denyed by them; each person is to make use of the light within, that he do not rebell against the light, a mans own conscience is a Law to him, &c.

[This and much more do these men, when they are pleased to begin of themselves confesse to the excellent usefullnesse and sing out to the praise of the light of God with∣in each man, but if the Qua: fall in with them in the same work, and commend the same light (for tis no other but that of Christ the Qua: cry up) in the same words with the Priests, then in enmity against the Qua, they set themselves to cry it down with as much indignation and detestation, as they cryed it up with approbation and high commendation before: Then (to go round again) they sing a new song in contempt of it, to the Time that hereunder followeth, inveighing most heavily and bitterly against the Quak: for this businesse of warning men to take heed to the Light within, to that of God in their consciences, calling both it and them no lesse then all to nought: witnesse their clamours against the Qua: for this very thing in Baxt. Epist. p. 7.]

Their i.e. the Qu••: great pretence, when they dishonour the Scrip∣ture and the Ministry, is to lead men to a light within them, and this is their cry in our Assemblies and our streets [hearken to the light and word within you] and the sufficiency of this they clamourously defend.

So p. 6.

They (i.e. the Quakers) assert that there is a light in every man sufficient to guide him to God of it self, that it is a Rule to shew duty and sin, that theres no need

of other teaching of man, that this is one in all, that it is the Gospell, this is the main prop of the new Anti-christian Religion, or frenzy of the Quak: and leads them into pernitious courses.

So p. 41.

A mans own light [cry they, speaking of that of God in the Conscience of all men, which somtimes themselves call no lesse then Gods Law in them, which is in them, but not of them, nor naturall, but spirituall, holy, just and good] cannot war∣rant of it self without the Scripture a mans actions to be lawfull, which he doth according to that light [And yet T. D. sayes much of the truth of the Scrip∣ture is written on the hearts of the Heathen, and that so much of it as is there written is their Rule, so by consequence mens Rule can't of it self warrant mens actions to be right that are regulated by it:

(Oh the Rounds of these men) yea Tomb. and Bax∣ter blush not in proof of that their lye as boldly as blindly, to assert in the same page that Paul in his bloody persecutions and sins followed the light within him, and counted it his great sin that he had so done, though they confesse (as before) that all light in all men is from God and Christ, and that the light, some of which all men have from God and Christ, though dim in regard of its small measure, gives them to discern sins, dutyes, and divine Attributes, and leads them to much of God and more morallity, fidellity, chastity, temperance, righteousness, which the Letter sayes are the fruits of the Spirit, then most Christians have attained to:

Yea so blasphemously seeme they to speak in the same page of the light within which the Qua. follow and call to, which is no other then that of God in men that convinces them of sin as to intimate that men may, as the Quakers say they do, follow the light within them, and yet their practice be of the Devill [The Prince and Ruler only of the darknesse in men] and not from Gods Spirit, yea (say they there) if following the dictates of a mans own Conscience (i.e. the leadings of the light in it) could warrant his actions the most horrid acts of Idolaters, Papists, Pagans, Mahometans, Fanaticks, i. e. mad men should be free from censure and controul.

Thus to their own shame confusion, and self contradiction who one while speak well of it, they speake abominably of the light within, as if all the wickednesse that is in the world came to passe by following the light within the conscience, the going away from which into mans own vain imaginations and vile inventions into the dark, for not taking heed to the ••ouncell of God, i. e. his light in the heart, is the only cause of all abomination, without which light shining, and mens loving the darknesse and e∣vill deeds, which it condemns more then it, there could be neither sin, as ••hrist sayes, nor condemnation, Iohn 3.19. Rom. 8, 1.

As (to go round again) to their own confutation themselves intimate in the very next words, p. 41, 42. which are thus.

If a man do that which he thinks to be evill, [that is by the lights dictating it so to be in his own Conscience, as they hinted just before] though it were good and lawfull in it selfe, it would be sin to him, yea that man that doth good against his conscience is hut an hy∣pocrite in so doing, though the thing in if self be right and good: When a man doth evill, which his conscience tells him is so, he commits a sin of the highest degree, as to him that knowes to do good, and doth it not, to him it is sin, Iam. 4.7. That is, sin in an high degree, hence great horrour of spi∣rit hath attended them that have omitted good, which their conscience told them they should do, and much more horrour in them that have done evill against their conscience, as in the case of Iudas, Spira and other in∣stances

might be given [Without which acting against conscience there's nei∣ther sin nor horrour say we with John and Christ, Ioh. 15.24. 1 Ioh. 3 20. but peace as themselves hereunder confesse, i.e. assurance of Gods acceptance, acquittance, non∣condemnation, justification.]

And therefore (say they) if the Qua: intended no more then this, by bidding men look to the light within them [And no more then that do we intend, God knows, though the blind Guides, who can't see Wood for Trees, hating us, are minded to make men mistake us, as miserably as themselves mistake us] that men should take heed that they omitted not the good their own consciences told them they ought to do, and that they did not the evill their consciences judged to be so, we should accept of their warn∣ing. Surely it will concern you, as to look that your conscience be not er∣roneus [As it ever is when, and never is, say I, but when it erres from the light of God within it, for the heart is a dark place of it self, but as the true light shines in it, 2 Pet. 1. 19. and heeds not that.]

So, when your conscience is rightly infor∣med, to follow it, and when it goes wrong [As it never does, say I, but when it goes from its guide the light] yet to suspend the act which it condemns [Till by the light it come to approve of what it ignorantly condemned] if you desire peace [It seemes then by these men, as well as the Qua: doctrine, that peace is no where to be had but in walking according to the light in the Conscience] there will (say they) be no plea to acquit him before God, or to quiet his own spirit, who proceeds to act according to the light in his own conscience: And a sin a∣gainst the light of nature [So they stile that voyce of God in the conscience still] is so much the more damnable in that it is against the most irrefragable evi∣dence [Mark how they somtimes yield the light in the conscience of all to be a far clearer evidence then that of the letter it self, and more dangerous to resist, in refe∣rence to which they somtimes (to go round again call the light within, but obscure, meer darknesse and blindnesse, and not so dangerous nor damnable to resist, but rather dangerous, yea no lesse then damnable to follow] He that doubteth (say they with Paul) is damned if he eat, because he eateth not of faith, for whatever is "not of faith is sin (Mark how themselves affirme with Paul and us, that faith, without which nothing is pleasing to God, out of which all that's done is damning, to be a faith in that light of Christ, which is in the conscience.

Wo be to him (cry they as we also do) who condemns himself in what he allowes, and contrariwise, say we and Paul, and consequently themselves, happy is he (and he only) who is not con∣demned in himself (that is by the light in his own conscience) in what he allowes.

Thus absolutely do these Light-haters somtimes themselves blesse, approve and ap∣plaud the light, which otherwhiles they brawl and bark against, when its own chil∣dren the Qua: appear to justifie it; Somtimes (to go round again) as absurdly do they bolt out bitternesse and blasphemies against that light which (forgetting how un∣awares they confesse the truth to the Qua:) otherwhiles they so eminently applauded as good and of God, &c, making it somtimes pernitious, dangerous, yea in the highest degree damnable to neglect it; at othertimes (to go round again) pernitious, dan∣gerous, and in the highest degree damnable to attend to it: As p. 68.]

Among the Gentile Philosophers there was light, but dim, no light, truly such, is to be rejected; Philosopphers light guided men well in some things; yet (to go round again) in most did lead them into crooked and dangerous wayes [Which position of these blind Guides is such an Ignis fatuus, such a Will with a

wish or whimsicall piece of guidance, as they falsly render the light it self to be, which they call so; as if one and the same light of God should be a safe and sure guide at one time, and such a misleading, unsafe guide and foolish fire at another, as p. 84. will lead into nothing but Bags & Praecipices, or as if the least measure of the light of God could lead any man into the least measure of iniquity; Yea somtimes they call this light of God in the Conscience, which is Gods own voyce (in Nature at least as I.O. sayes) his Law and most immediate Counsell to a man, no other then mans own counsell, way, 〈◊〉〈◊〉 that leads to cursing, Witnesse p. 45, 40.

Where they say thus]

To leave a person to his own imagination, lust, to walk in his own counsell, his own way (which is all one as to leave him to the light within him) is the grea∣test curse and judgment to a man from God, for refusing to hearken to Gods voyce. Therefore the light within each person is of it self no safe guide, and the Qua; prescribe that to men as their rule, which God counts their curse [yet (to go round again) p. 55.] the light within each person is by creation and inward work of the Spirit [So to be left to the inward work of the Spirit is it seems with these men the greatest curse, yet (to go round again) as before, p. 41.]

The Qua: charge publick preachers with denying the light with∣in each man, whereas such light is not at all denyed by them, but is acknow∣ledged to be a great benefit to mankind, and p. 84. It concerns those who own Christ as their light, to judge themselves and their wayes by his light, [And the light within is his light, witnesse Baxt. Epist. above cited, This light is from Christ both as the Authour and Restorer of nature, all this light (within us and without us) is to be hearkened to, and obeyed] its the greatest benefit of light that it doth make manifest, by the light of Christ the evill of our wayes is reproved, the wayes of God approved, we know the righteousness of God and our own unrighteousness, this is no small benefit to have light to discern our own errours, which without light from Christ [and his light within say I, by which only every man knowes, de facto, what he is] we should never have understood, a wise Christian therefore will be often judging himselfe (And self judgment saith I. O. is from the light indelebly im∣planted by God within each mans conscience) by the light of the Law [Which law is light saith the letter, Prov. 6. 23.] discovering his transgressions [yet (to go round again) p. 85.

Oh that all that talk of the light within them would follow the light about them! Light within you whatever the Qua: tell you, will leave you in perplexity, when you shall have most need of comfort; but (to go round again) if you believe in the Light of Christ, as its held out to you in the Gospell [That is the letter with them, which letter yet testifies the light of the Gospell of Christ to be shining from God within mens hearts, 2 Cor. 4.] you shall see the light of life.

Therefore (to go round again) be perswaded [Cry they, and so they conclude their Book] to disclaime the pretended new light within you, as your sufficient guide to God, and chuse the light of Christ from Heaven in his Gospel to walk by [Which Christ say I, speaks and shines from heaven to men, now no where immediately, but in mens hearts and consciences, though men write and speak as from him here on earth, whom speaking there by his spirit from heaven, it's more dangerous to turn away from, then from them that speak but on earth] and it (say they and so say I) will guide and "comfort you surely and sweetly to eternall life.

So I have shewed how these two children of the night and darknesse R B. an I. T. who were wont to bite and tear one another about the Tradition of Infant Baptisme do both concurr in their divinity doings against the Qua; and the light within, to bawl out somthing, uno ore, against both, far better then their joynt dis-joynted talk concurres together within it self; and so run the Rounds and dance the Hay, up and down, in and out, and somtimes round about, that the Reader of them can hardly discern or find whether they be fuller of concessions to the Qua: by their confessions to, and commendations of the light within, or of denyalls, contemnings and condemnations of it, for at severall times (somtimes more Expressly, somtimes more implicitly) they are found in both in a most egregious manner; One while (as if parturirent montes) mightily magnifying the light within for a great way together, as if we might warran∣tably take them to be some trusty friends to it, Another while minifying, vilifying, nullifying it into nothing but some blind lump of darknesse; like the Lizard making many good prints upon it with their fore-feet, in that sandy way wherein they passe, and then dashing them all out again with a long bushy Tail, or Tale of it to the contrary; like the blind night B••t flying and fluttering up into the Air with a mighty humming noyse of Encomiums about it, and then dropping down into a piece of Cow dung: As the Devill serv'd him who is the Author of it, who, after he had set him upon the highest pinnacle of the Temple, he would fain have thrown down thence to destruction; so deal these by the inward light or Word of Gods speaking in the heart, which, after in words they with I. O. have magnified over all Gods name, they thrust it down (as he does) below every name yea and every thing almost that hath any name at all; and, as I. O. after in a sound of words, they have set it out as glorious, next to God, as the Sun in its brightnesse, render it under many reviling, opprobrious Titles, well nigh as odious, as Satan himself in his Princely, and their own Priestly blindnesse: So that which side soever of those two sides and sorts of say∣ings or double tongu'd talk of the light the Truth stands on, yet (unlesse con∣tradictories can) it's certain all cannot be true which they utter of it: And if the worst should be true, as (absit blasphemia, far be it from any good man to beleeve their blasphemies of it are) then the best is false, and that at best proves themselves no better then Self-confounders; but if the best they say of it be true (as most true it is) then R. B. and I. T. till they both repent in dust and ashes before the Lord for their sin in belying his light, can expect no better from him, then what is due to all blind Truth Blasphemers.

As for T. D. he sayes the least of all these four in contradiction to himself about the light; howbeit, as is above shewed, not so little, but that its seen, that eodem cum illis haeret luto, he sticks in the same Quagmire together with them: But as for I.O he is more over head and eares in it, as to this poynt, then all the rest. I shall only take two or three more turns upon that wheel of his, on which he is unwearied in running round, and so make an end with them altogether at this time.

And first let us see what I. O, saith by way of Concession to us, against himself, a∣bout the light in all mens consciences. First, Tr, 1. c. 2. S. t1. he writeth thus (viz.)

God declares his Soveraign power and Authority, righteousness and holi∣nesse by the innate or ingrafted light of nature, and principles of the Con∣sciences of men. That indispensible morall obedience which he requireth

of us as his creatures subject to his law, is in general thus made known un∣to us; Then citing and writing out at large that Text, Rom. 2.14, 15. For the Gentiles, &c. he goes on thus: By the light which God hath indelibly implan∣ted in the minds of men accompanyed with a morall instinct of good and e∣vill, seconded by that self judgment which he hath placed in us in reference to his own over us, he doth reveale himself unto the Sons of men [And that we may know and be ascertained that this thing is no deceivable pretence, but that God doth so indeed reveale himself thereby, he adds S. 13.]

The voice of God in na∣ture is effectuall; it declares it self to be from God by its own light and Au∣thority. There is no need to convince a man by substantiall witnesses that what his conscience speaks it speaks from God, whether it bear testimony to the Being, Righteousness, Power, Omniscience or Holiness of God himself, or whether it call for that morall obedience which is eternally and indispensa∣bly due to him, and so shewes forth the work of the Law in the heart, it so speaks & declares it self that without further evidence or reasoning, with∣out the advantage of any considerations, but what are by it self supplyed, [And then without an outward Ministry, letter, or writing surely, or if it did not, yet the letter without, that came from the light within, is of the lights own supplying] it discovers its Author from whom it is, and in whose name it speaks: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, those common notions and generall presumptions of him & his Authority, that are inlayed in the natures of rationall creatures by the hand of God to this end, that they might make a Revelation of him as to the purposes mentioned, are able to plead their Divine Original without the least contribution of strength or assistance from without

[Thus far I.O. writes the truth of the light within, saving here and there the interposition of that Epithite Naturall]

Thus far have I set down I. Os. words, that all may see how far he accords with them in these words, in the same things about which he Quarrells with the Qua••as not knowing what to make of their Inward word and Light they talke of: which is indeed wholly (though himselfe fees it not) excepting in his often undervaluing of the Light within by that name of naturall, as in opposition to the Qua: which otherwise, while he sees it serves his turn so to do against another sort of his Antagonists, he magnifies in words, and makes as honourable with all his might, as the Qua: do, and together with them: He grants that its the voyce of God, a means of the knowledge of God, and of his will, of Divine Originall and Authority, calls for that morall obedience (A higher matter then he thinks for) which is eternally and indispensably due to God, speaks in the name of God and from God so infallibly in the heart, that it needs no other evi∣dence, assistance, advantage, &c. (and then not the letter) to witnesse that it speakes from God, is his law to which his creatures are to be subject, is ascertain'd to be no deceivable pretence, but that indeed by which God doth reveale himself to the soul of man, that light which God hath indelibly implanted in the minds of men, is accompanyed with a morall instinct of good and evill, seconded with a self-judgment in us in reference to Gods own over us, shewes the work of the Law in the heart, so as they are left wholly inexcusable, who will not learn and know God from thence: neverthe∣lesse (to go round again) he pinches it back at first (after he hath done magni∣fying it) with the diminitive termes of the Light of nature, low, dark, obscure, •• winekling light, that scarcely peeps out of the most pernitious darknesse, enlighten∣ing

mearly in morall matters, duties, morall good and e∣vill, sufficient to leave men without excuse, not save, nor bring them to the true knowledg of God, only that which was given to man at first before he fell, the state of the first man, and at last a thing altogether faigned, a de∣ceivable pretence, grossely imagined, every ones private light making as many Rules as men. That inward light, the Revelation that comes from which is uncertain, dangerous, unprofitable, no way necessary to the know∣ing of God and his will, therefore to be rejected and de∣tested. A means of the knowledge of God, and of Com∣munion with him, boasted of by the Fanaticks, an addi∣tion to the written word of God which is most heavily damned by the Spirit of God, among that of confabula∣tion with Angells and others, id genus furfuris, of the like bran: that which we are sent to that we may get the knowledge of God, or any direction in our duty to him at no time and no where at all by God; a principle of Revelation most uncertain, fallacious, both as to it self, and what things it reveals; a meer faculty of the under∣standing; I know not what light, of no correspondency with the Scripture and word; I know not what divine soul of the world mingled in all things, which is Every thing, and truly Nothing; a light which, however atten∣ded to, is in all divine things, as to the utmost end, meerly darknesse and blindnesse it self.

These and many more id genus furfuris etfarragi∣nis are the depressive, debasive denominations, whereby I. O. having first advanc'd the light with∣in and law of God in th•• heart into its proper place, prerogative, Titles, and Authority, as Gods Vicar on earth (which Office the Pope and Clergy have long usurped) as a faithfull witnesse, right reverend Recorder, and subordinate Iudge for God, and be∣tween God and man in the Conscience, doth af∣ter Thrust it out again from its Throne, Rob it of its Recordership, detrude it from its true Title, Divest it of all its Authority, Digrade it from its Vice-gerentship, turn it down from the Bench to the Bar, and there, like a Iustice of neither Peace nor Truth, pass his scornfull sentence on it, and damn it into utter darkness, among a crue of Counterfeits, fanatical fancies meer Figments, & imaginations, & the whole rabble of such like malefactors & deceivers, as any may see, who having so much skill will be at so much pains as to consult those pieces of his Latine piece, that are to that end here cited in the margent. * 1.3

Wee see then that though these men agree all together to witnesse against the Truth, yet their witnesse agrees not together within it self, their Asser∣tions assent not, but assault one the other about the self same subject, the light, some saying, as they said of Christ, he is a good man, others nay but he deceiveth the people: One while tis O divinae Originis lumen! O vox Dei effectualis! non Homi∣nem sonat, est Dea, aut a Deo certe; O Lux Dei seipsam declarans, et ••uthoritatem suara, per quam Deus infallibiliter revelat seipsum hominibus! quid verbis opus est cum Ipsa loquitur? quid testibus ad extra ad convincedum? &c. O Lex Dei in corde 〈◊〉〈◊〉 mentibus hominum insita! ibi loquens, judicans in Nomine Domini, N••men Dei, p••r quod seipsum exhibet cognoscendum, &c. Anon again, in hoc No••ine Domini incipit omne malum, Then tis, O pestis! O Labes! O nequitia! ipsa nequitia nequior. So then Sua ipsorum contra seipsos Pugna de Luce sic se habet: Ex hac parte p•••••• et pudi∣citiaest, illinc petulantia et stuprum: Hine fides est, illinc fraudati: hinc pietas, il∣linc scelus; hinc constantia, illinc suror; hinc certitudo, illinc fail••••lis pretextus; hinc honestas, illinc turpitudo; hinc justa, justitia (adeo{que} si fieri possit) justitia justior; illinc ficta, fictitia, falsa, falsissima, fallaciâ ipsâ fallacior: hinc Dei quidam digi∣tus, seu insculptio quaedam in cordibus, non nisi per Dei quidem ipsius manus, illinc (Ironice) Deus nescio quis? seu forsan Deo quopiam quid melius, aut ipso Diabolo pejus; hinc penè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, illinc verè nihil, hinc Lux ipsa luce clarior, illinc mera Tenebrae & caecita, adeo{que} obscuritate ipsa ferè obscurior.

One more Iigge of I. O. about the Light of God we testifie to, as one and the same gift or grace of God in all, as to its nature, though different in measure, is this, which is in part toucht on above, and then I leave them all to Dance in the dark all together if they will, till they are as weary, as I am in tracing after them: He may well say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of it, yet verè nihil, for he first makes it every thing, and at last just nothing, as any one may find comparing his first Treatise with his last Tract of Theses: One while he calls it metaphoricall, not pròper; O∣therwhiles proper, not metaphoricall; One while natural, as opposite to civill, and not morall, spirituall, nor supernaturall; Otherwhiles and in other respects he makes it civill, morall, spirituall, and in effect supernaturall, as in opposition to naturall; One while (Ironically) some certain divine soul of the world mixt with all things, yea all these things abovesaid, yea all things also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Otherwhile verè nihil, truly nothing; One while common to all and universall, but then not saving; Otherwhile sufficient and saving, but then particular only and peculiar to few, not common nor universall: yea the Light is made little lesse then a Monster of all shapes, a nescio quid? a certain naturall, supernaturall, civill, morall, spi∣rituall, reall, metaphoricall, sufficient, insufficient, efficacious, ineffectuall, usefull, useless, safe, dangerous, peculiar, common, speciall, generall, particular, universail, Every thing, which when all comes to all is none knowes what, but a meer just No∣thing, So here is a Unity, thus parting it self into a Plurality, divided first in∣to a Duality, then turned into a Trinity, then quartered into a Quaternity, then extended into an Universality or certain Omniality, and then as some Nihil in Nil revertens, returning back into a Particularity, and narrowed up nearer in∣to a Neutrality, till it resolve and annihilate it self at last into a very Nullity.

Notes

• * 1.1

  Lux autem haec seu in∣telligendi facultas, in eam quae maere natura∣lis est, earn{que} quae circa res civiles versatur, at{que} illam quae res spiritu∣ales omnia{que} alia in or∣dine ad sinem superna∣turalem, spiritualem et ultimum discernit, disposcitur: lumen au∣tem hoc intermum spiri∣tuale, seu facultas intel∣ligendi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, varium &c.
• * 1.2

  Lumen hoc internum om∣nibus commune, utcun{que} ei attendatur, non est ullo respectu salutare, sed in rebus omnibus divinis, sinem ultimum quod atti∣net, merae tenebrae et cae∣citas.
• * 1.3

  Fx. 1. S. 5, 6. Figmentum horrendum lumen internum omnibus commune, &c. De fictitio isto sive lumine sive verbo interno et Chri∣sto imaginario &c. Ex. 3. S. 11. Fanatici nostra∣les enthusiasmos nescio quos jactitantes lucē internā at{que} infallibilitatem inde emer∣gentem, &c. Et S. 22. Lu••en nescio quod, cui nihil com∣mune est cum scripturis, tanquā Doctorem infallibi∣lem sequi, et in omnibus o∣bedire. S. 25. Lumen illud internū Res est omnino fic∣ta at{que} commentum crasse excogitatum. S. 28. Nihil opus est ullâ revelatione per Spiritum out lumen in∣ternum, Enthusiasmum, &c. incerta periculosa inutilia ea omnia media ad cognos∣cendum Deum at{que} volunta∣tem ejus, ideo{que} rejicienda at{que} detestanda esse quae si∣mulant fanatici apparet. S. 30 Omnes istas vias et modos cognitionis Dei, ac cum co communionis, quos jactitant Fanatici, rejici ac damnari a spiritu sancto op∣paret, presertim Angelorum colloquia revelationes alie∣nas a verbo scripto, deinde Spiritum Fanaticorū internū omnibus commune. S. 32. Ad lumen internum seu spi∣ritum internum privatum nusquam nunquam a Deo ab∣legamur. S. 34. Enthusias∣morum omne genus fallax, incertum, incertissimum, &c. Ex. 4. S. 15. Lux nictans ne{que} è tenebru perniciosissimis e∣mergens: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Deo quopiam melius. S. 21. Qualitas nescio quae divina, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verè Nihil.