The dawnings of the gospel-day and its light and glory discovered by Francis Howgil.

THE WORKS OF DARKNESS Brought to Light,

HE that hates the Light (as it is written) will not bring his Deeds to the Light, lest they should be reproved and made manifest, of which Sort John Wells, a pretended Minister of the Gospel at St. Ives (so called) in Huntington-shire, is, who hath declared and pub∣lished unsound Doctrines, contrary to Scripture of Truth, which were asserted by him, and taken from his own Mouth, and the Reply thereunto sent, and his Doctrines reproved, as to be unsound and inconsistent to a true Minister of Christ, the which Paper of Information and also of Re∣proof, John Wells, in Vindication of his former Assertions, hath divulged abroad in his Parish, as in Answer to the said Paper delivered unto him, and also in Vindication of his former Doctrines, which Paper of his hath been read up and down by his Auditors, as some great Oracle which could not be gainsayed; and he never yet sent his Answer unto them, who con∣tradicted and reproved his aforesaid Doctrines and Principles, unto which his Answer did properly belong; it could never yet be purchased or obtain∣ed from him or any of his Auditors; and all this he hath done, lest his Works should be brought to Light, and his Deceit should be disco∣vered, and his Kingdom weakened, which stands in Darkness; but seeing that there is no Work of Darkness must be hid, but must all be brought to Light, and be discovered in the Day; there∣fore is his Paper come forth by another Hand, that he and his Work might be tryed and reproved, and that the ignorant might see his Confusion, and also that Truth might be made manifest to the Understandings of People, that they may no longer continue in Ignorance and Blindness, now when the Lord is shining forth in his Brightness, and revealing his Glory from the rising of the Sun.

His first Position is, That Eternal Life is to be found by or in the Scriptures.

II. They are the VVay and Means which God hath discovered for the obtaining of it, viz. Eternal Life.

In the Vindication of his foresaid Assertions, he saith▪ he will explain him∣self, and saith, That God is pleased by his Infinite Grace and VVisdom to continue this excell••nt Plot of Redemption by his Son, and then concludeth, how shall we believe in him of whom we have not heard? therefore was God pleased by the Scrip∣tures

to reveal Jesus Christ, and none can ever come to the Knowledge of Chr••st, but in or by the Scriptures: This man talks like a Heathen Politician rather then a Minister of Christ, who tells of an excellent Plot of Redemption; for he who is the Redeemer, was with the Father, & was his Delight before the World began, which in due time was made manifest, by what means the Fa∣ther pleased, who is that unlimited Spirit, which cannot or will not be con∣fined to this or that thing; for Moses was a Believer, and a Follower of Christ, and Christ was revealed to him, that through Faith he saw him that is invisible, Heb. 11.27. And then was there no Scripture, and the Shep∣herds and the wise men of the East, they were directed by the Star; And lo the Star which they saw in the East went before them, till it came and stood over where the young Child was, & when they saw the Star they rejoyced with exceeding great Joy, Mat. 2.2▪ 9, 10. And here is no mention made of Scripture, so to confine the Lord to this or that Way, to this or that Form, to this or that Appearance, as John VVells would do, is to limit the holy One of Israel; and the Scripture saith, As the living Father hath Life in himself, so the Son hath also Life in himself, to give to wh••msoe••er he will; and the Scripture saith further, none know God, nor the Things of God, save by the Spirit of God; so that this is a true Saying, and worthy of Acceptation, that eternal Life can be found no where, but where it is, and eternal Life is in the Son of God, and thou and the rest of you Professors, who look for eternal Life in the Letter, you are seeking the living among the dead; for the Scripture saith, he that hath the Son hath Life, but not he that hath the Scripture, hath Life, for there are many which have the Scripture, the Writings, or written Words, and have not the Son, neither eternal Life; for the Pharisees had the Words and the Scriptures, and never heard the Voice of God at any time, neither had they the VVord of God abiding in their Hearts, and yet they had the Scriptures and Writings of Moses and the Prophets in their Minds; so that it is manifest, they had neither found God, Christ nor eternal Life notwithstanding, though they had Moses and the Prophet••: And as for the Apostle's Words in the Romans, it's manifest that they might hear the Scriptures, and the Writings of the Law and Prophets, and yet not believe in Christ, who is eternal Life, neither hear the Word of Faith which the A∣postle preached, and exhorted all to attend unto, which was nigh in their Hearts, and in their Mouth, which Word discovereth the Intents of the Heart, and separateth betwixt good and evil Thoughts of the Heart, and good and evil Words in the Mouth, which Word they that had the Scrip∣tures, who have thought (as thou dost) to find eternal Life in the Scrip∣tures, did not listen neither hearken unto; and so eternal Life was vailed from them, and not revealed in them; and yet I say unto thee, we are not vilifying the Scriptures, as thou falsly judgest; for if the Spirit of Truth, through which God and the deep things of God are discovered, if it ple••se to manifest eternal Life, or any thing that pertains thereunto, through the Words which have been spoken before by it s••lf, and now brings in tho••e VVords again, and opens them in any Believer's Heart, and gives him to ••nderstand them and the things of God through any of the VVords of the Scripture, this is not excluded; but to limit Life, or the Spirit to this or that or the other thing, true Believers dare not do: For God, who is e∣ternal Life, manifesteth his Mind to the Creature, how, when, where, and by what he will; who art thou that would'st limit him? and thou that

know'st Christ no other VVay then by the VVords without thee▪ know'st him not at all no more then the Pharisees, who had the Words, and yet were ignorant of the Life.

Then thou to confute thy former Words say'st▪ That we must not think that thou judgest that eternal Life lyeth in Words or Sentences, but eternal Life is found in or by the Scriptures.

What reasonable or understanding man can judge or think of thee other∣wise? is not the Scripture Writings? and do not Writings consist of Syllables, VVords and Sentences? And if thou lookest not ••hat eternal Life is found in the Scriptures, VVords and Sentences, th••u thy Assertion is made void and false; for eternal 〈◊〉〈◊〉 is in the Life that spoke forth the VVords, and those VVords are a certain Sound, or a Declaration of that Life, but not the Life it self.

And thus having laid down the Meaning of thy VVords, thou sayest, Thou wilt draw an Argument of the Truth of them from Joh. 5.39. where thou sayest, Christ brings an Argument from his VVords in ver 37. who produceth the witness of h••s Father, that he was sent of God. And ver▪ 3••. thou sayest, That Christ saith, Go and search the Scriptures, for in them you think to have eternal Life, for they are they that testifie of me: So thy Conclusion is, That by the Scriptures eternal Life is to be found, because by them Christ is to be found.

In Joh. 5.31, 33, 36, 37. he produceth Testimonies that he was sent of the Father, and saith, If I bear witness of my self, my witness is true; likewise he produceth the Father and John for his Testimony; and in ver. 39. to the End of the Chapter, he saith, Moses and the Prophets 〈◊〉〈◊〉 of him; but in ver. 46. he saith unto the Pharisees, Had ye believed Moses, ye would have believed me, for he wrote of me; but he doth not say, that eternal Life was found in Moses's VVritings or VVords; now the 39th Verse tho•• hast perverted, and thy Argument falleth into the Pit from whence it arose; for the Pharisees thinking to have eternal Life in the Scriptures, doth no more prove that eternal Life is to be found in the Scriptures, then Paul (when he made havock of the Church of God, and persecuted the Believers from City to City, and thought he did God good Service) d••th prove th••t he was doing the VVork of God, and therefore thy Ignorance is manifest: The words in the Greek Copy are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendered on this wise, You do search the Scriptures, because in them y••u think ••o have eternal Life, and they are they that testifie of me: This was spoken to the Pharisees and Un••••∣lievers; and Christ did neither approve of their s••arching with that M••nd which envied the Life, therefore he reprehends them for their Thoughts, which were gazing at the words, and looked not at the Life, which the words testified of; and therefore they were reproved in ver. 40. Ye will not come unto me, that ye may have Life: And so thy Affirmation from th••se words▪ and also thy Conclusion is false, and denyed; and so the Charge stands stil•• good against thee.

Further thou goest on and sayest, That neither I nor you▪ n••r any man could ever have found Christ, or come to him, but by the Scriptures; and then mil••e••t this the Conclusion, That the Scriptures are the VVay for the obtaining Life.

Both thy Assertion and Conclusion are false; for Christ was discovered to Moses by Faith, and Abraham saw Christ and his D••y by Faith, and

the Shepherds by the Star which led them where the Child was; and so for thee to conclude all like thy self, is Presumption without Knowledge; and Christ was revealed by and through his Spirit to the Saints in Light, and yet the words testifie of him; and many have the words; and yet they are a sealed Book, and are not any way or means unto them, as to the Dis∣covery of Christ, so that Christ said unto a learned Generation, You err, not knowing the Scriptures, nor the Power of God; and yet they were frequent Readers of the Scriptures, yet ignorant of the Spirit through which God maketh manifest his Mind, and maketh known his will, by what way and means he pleaseth, to the Sons of Men: Yet this we say, that God may make manifest his Son by his Spirit what way he will, and yet the Scripture is not excluded, for the things of God are spiritually discerned; and the natural man may have the words, as the Pharisees had, without the Spirit: But this is the Sum, all this striving is to set up the words above the Spirit, and the Scripture above the Life.

And thou goest on, and sayest, That thou wonderest that men should not be able to distinguish Christ to be the way, and the Scriptures to be the way.

I say, there are not two wayes, but one way and one Life, and none comes to the Father, but by the way, and he is the way and the means too; for he is said to be the Leader of his Flock, and of the Sheep of his Pasture, unto whom he giveth eternal Life; eternal Life is found in him, out of him there is none; and them that seek without him, shall never find the way to Rest; and thy many Distinctions of way and way do cast a Mist before Peoples Eyes, and do darken their Understandings, and would lead them from the one way of Life.

And thou askest how those Scriptures can be reconciled? Cor. 1.11. Other Foundation can no Man lay then that which is laid, Jesus Christ. Ephes. 2.20. And are built upon the Foundation of the Prophets and Apostles, Christ him∣self being chief corner-Stone, ver. 22. in whom ye also are builded.

These two Scriptures are reconciled already, and were never at Enmity nor at Discord; for he which had the word of Reconciliation committed unto him, write them both; dost thou think he laid one Foundation to the Corinthians, and another to the Ephesians? Christ was the Foundation to the Corinthians, and no other could be laid; and were not all the Saints Ci∣tizens of the Houshold of God, builded upon this Foundation, and so be∣came a Habitation of God through the Spirit? But thou would'st have two Foundations, as thou hast laboured to prove two Wayes, and eternal Life to be found in two distinct things, as that eternal Life is found in Christ, and that eternal Life is found in the Scriptures; and then hast brought all this striving to nothing, and say'st, That we must not imagine that eternal Life lyeth in Words or Sentences: I say, if thou had'st not ima∣gined so thy self, thou would'st not have made all this Contest for Scrip∣ture or Writings, consisting of Words and Sentences except thou judgest, as some of thy ignorant Brethren have done, that eternal Life and the Scrip∣ture is inseparable; or that the Scripture and the Spirit cannot be separated: And if thou judgest so, then these that have the Words and Sentence of the Scripture, have eternal Life and the Spirit, and such dark Doctrines the Land hath been filled with; thou wouldst make Distinctions betwixt way and way, Light and Light, and put Distinctions where there are none,

and yet where the Spirit distinguisheth, thou either cannot or wilt not; that doth not distinguish betwixt a visible & an invisible, betwixt that which is given forth in time, and that which gave forth the words, which is Life it self, which was before all time.

Next thing thou comest unto, The Scripture is the Gospel, and the Scripture is the Word of God; and this thou countest great Ignorance for any to oppose: and thou sayest, Thou supposest that we do not know what the word Scripture meaneth; is it not the Gospel, that (thou say'st) was preached by Christ and his Apostles? and what they preached was written, and may be called the Word of God, for it is full of Power.

It may more then be supposed that thou art ignorant, for thou hast really manifested it, that gross Darkness covereth thee, and Blindness hath hap∣pened to thee through thy Unbelief; and it's really apparent, that thou knowest not what the Word Scripture meaneth, who callest it the Gospel, and the Word; hast thou not learned to distinguish betwixt the Subject declared of, and the Declaration; betwixt a man which speaks, and the Words which come from a man; betwixt that which is visible, and that which is invisible; betwixt that which may be seen which is temporal, and that which is everlasting and eternal?

The Scriptures are writings, which may be seen and read with a natural Eye or Ear, but that which the Scripture declares of, cannot be seen with a Natural Eye; neither heard with a Natural Ear: Knowest thou no difference betwixt a Creator and a Creature? Is not that which createth greater then that which is Created? And was it not the eternal Power that gave the words a being, or thou hadst never had them? And were it not ignorance for any man to say, that the Creature were the Creator? Judge in thy self: For thee to call that which is brought forth, by the Name of that which brought it forth, is great Ignorance: And is it any Derogation unto the Creature to call it by its own Name? But it is dero∣gation to the Creator to call the Creature by the Creator's Name; so for thee to call the writings the Power of God, or the Gospel, or word, is to attribute that to the Declaration, which properly belongs to the thing de∣clared of, which is far greater in Magnitude, in Glory and Excellency, in Power and Virtue; insomuch that the Apostle said, when he had spo∣ken largely of the Power of God, and of his unsearchable Riches, he cry∣ed, O the Height, and the Breadth, and the Length, and the Depth thereof was to speakable, or could not be spoken, which was unsearchable, and past find∣ing out! The Declaration or the Scripture may be enjoyed, and not the Power of God, which is the Gospel of Christ.

That the Holy Scriptures were given by Inspiration, and thou sayest, It is full of Power, and therefore sayest, It is the Power of God, and that it's able to make wise unto Salvation; and thou hast done well, that thou hast not left out (through Faith in Christ Jesus) as some of thy Brethren used to do.

And thou sayest, It's a sad Argument against the Scripture to say, that the Gospel was preached to Abraham, before Matthew, Mark, Luke and John.

The Scripture was given by divine Inspiration, 'tis freely granted, and ••s of no private Interpretation, and is able to make wise unto Salvation, ••••rough Faith in Christ Jesus; for without Faith in him it hath no Power in 〈◊〉〈◊〉 to make wise unto Salvation, witness the Pharisees and the Jews outward ••ow▪ for they had the Scripture-Promises, as thou callest them, which thou

callest the Gospel and the VVord, yet they were not turned changed, nor sanctified, nor knew not the new Birth, as many do not now, who have the scriptures, or writings, or words written; and so thine is a private In¦terpretation, who callest that the Power of God, and the Word of God, and the Gospel, which one may have and not have the Gospel, or the Word, or the Power of God; for Proof, Joh. 5.37, 38. And it's no Argument against the Scripture to say, the Gospel was preached to Abraham, or as thou sayest to Adam; but it is an Argument to prove that there was a Go∣spel, and that the Gospel was preached, before that which you Parish-Teachers use generally to call the Gospel, which is Matthew, Mark, Luke and John, and the Epistles written to the Churches, which you raise Do∣ctrines from, and Arguments from, and sell to People for money, and call it preaching of the Word, and preaching of the Gospel: what! dost thou think we are not come past Midnight? Is not the Night over, and the Mor∣ning sprung forth in Brightness without Clouds, wherein we now discover betwixt the Husk and the Kernel? the Husk will feed Swine, but Men must have Bread; and a sound without will not serve to administer Life to the Soul; and now no longer Talkers of the Gospel will be received, or can feed the hungry, but it's he that eats of the Flesh of Christ, that hath eternal Life in him.

Thou sayest, Thou wilt remove a gross Mistake from us, who think that you cry up the Letter of the Scripture, and separate the Word from the Spirit; for we own the Spirit going along with the VVord, for the VVord and the Spirit are uni∣ted as the instrumental Cause, and Christ and his Spirit in the Gospel is the prin∣cipal Cause.

The gross Mistake is not upon our Parts, but yours, in that you think that the Scriptures or the VVritings are not separated from the Spirit; we know the VVord and the spirit is one, and cannot be separated; but here lyeth the Mistake, in putting the sentences, or scripture, or VVords of Declaration for the word, and then say, they cannot be separated from the spirit, that is another Mistake on your Part; for if you so judge, then this must needs follow, that they that have the words or scripture, have the spirit; if they be inseparable; and why makest thou such Distinctions be∣tween the word Christ and his spirit? they are one; and that which is the principal Cause of every good thing brought forth, useth what Instrument he will to effect it; we know the Word, and the Spirit doth convert and convince, and bring to Christ, and Salvation through him, that we know; but doth the Scripture, convince without the Spirit? And is not the Spi∣rit and Power of God often wanting? Doth the Scripture convince then, or convert, or bring any to salvation? And we know there is union be∣twixt the Word and the Spirit, for they are one, and that which is attri∣buted to the one, is to the other; the Word sanctifieth, and the Spirit sanctifieth; but the Question is still unanswered, and the Charge stands still good against you, Whether the scripture sanctifies without the Spirit? or whether is the Spirit and the Scripture so united together, as that when a H••••••ling, or a Deceiver, or a false Prophet speaks the Words of Scrip∣ture, that the Spirit must needs go along with it, and cannot be separated from it?

And thou sayest, The Scriptures are the Word of God, as it is a Declaration of what God would have us do, and therefore God hath declared his mind, Heb. 1.1.

God who spoke in times past by the Prophets, hath in these dayes spoken by his Son: And thou bringst Isaiah 38. The Word of the Lord came to Isaiah say∣ing &c. Were it not a gross Absurdity to say, that this word of the Lord was Christ in the New Testament?

The Word of the Lord endures forever, and by it the Heavens and the Earth were framed, and the things that are therein, and without him was nothing made that was made; and we can and do distinguish betwixt the word and the Declaration; and what a declaration is that, which con∣sisteth but of one word? a Declaration consists of many words; and its an improper Speech to call that which consists of many words one word; and that in Heb. 1. was spoken after the Ascension of Christ, and the Voice from Heaven by his Son, I question whether thou hast heard or read; and we can distinguish betwixt the words of Isaiah, and the Word of God; and betwixt the words of Jeremiah, and the Word of God; Jer. 1.2. The words of Jeremiah the son of Hilkiah unto whom the Word of the Lord came; and there see if thou canst distinguish betwixt the words of Isaiah and Jere∣miah and the word of God; and how many words can properly be called one word? and why is it an absurdity to say, that the word of the Lord, or the Power of the Lord, came upon Isaiah, or the Father through the Power or through the word did speak unto Isaiah? and is not the Power of God Christ, and Christ the Power of God, and the Wisdom of God in the New Testament? Now see thy own absurdity, and Glory not when thou puts on thy Armour, but when thou puttest it off.

As for John 12.4, 8. He that rejecteth me, and rejecteth my words, &c. where the VVords of Christ and Himself are distinguished, thou sayest.

I say Yes, and therefore thou hast brought this Scripture against thy self, and likewise this the word that I have spoken, shall judge you at the last Day, and thou sayest, this must make us Tremble; nay, why should we Tremble at this, we are one with his words, and his words are not against us: And thou hast brought all these Scriptures against thy self, and fightest with thy own shadow; for all the words which God and Christ and the Apostles have spoken we own; and now learn thou to distinguish betwixt words and Word, for all that thou hast said to prove the Scripture to be the Word of God, amount to just nothing, but that it is the word as it's a Declaration, and what a Declaration that is (the wise will judge) which is but one word. And now when thou hast Vindicated thy self as thou judgest, thou goest to make War abroad, to see if thou canst get any into the Pit of Darkness with thy self; and now thou fallst upon the stum∣bling Stone and the Rock of Offence, which will break thee to Pieces, the true Light which lighteth every man that cometh into the World, who is a sufficient Saviour, Leader, Guider, and Director of all they that do believe into all Truth; and he treads the Wine-press alone, and there's none besides him; but thou art climb'd up into the Judgment-seat, and say'st, Let us see what this Light is; and so thou gives Judgment and despi∣•••••• him, like Herod and his men of War, that set him at nought; and so

upon thy Examination and judgment thou hast concluded it Natural, Rom. 1.19, 22. yet thou sayest, it will discover God, and then contradictest what thou hast said; and saist, That it was hard for them to find out the true God by it, and bringst a Proof, when they knew God they Glorified him not as God, but became Vain in their Imaginations, &c. It's yet a Question that may be asked thee, By what Nature they knew God, and did the things contain∣ed in the Law, seeing the Law is Just and good and Holy, and the fault was not in that which led them to know God, but in that which led them to become vain in their Imaginations, and not to glorifie him as they knew him, and so their foolish Hearts came to be Darkned, and so thou art one in thy judgment with him whom I met with of late, who said, The Light which every man was enlightned withal would lead to know God, and teach a man that he should not do to others, but what and that he would have others do to him it would lead from Lying and Stealing, and discover the Creator, and God's Om∣nipotency and Eternity; and yet said, this Light was to be understood in Oppo∣sition to the Light of the Spirit, and contradistinct to the Spirits Light: And after he had confessed that it would teach all these good things aforesaid, he said, it was Darkness, yea, worse then Gross Darkness: And so thou Concludest and sayest, We should never have known or believed the Covenant of Grace, or that we should be born again, had not God revealed them to us by the Scriptures: Thou runs too fast to lay a good Foundation; by what Scrip∣ture did God reveal to Adam, The Seed of the Woman should bruise the Serpent's head? or by what Scripture did Moses see Christ, for he must needs see him before he could follow him? and what Scripture did reveal unto Abraham Christ and his day, wherein he rejoyced? And so he that did reveal, doth reveal, and will reveal Christ the Covenant of Grace, and the New Birth by what way as he pleaseth according to his Power, not∣withstanding all thy limiting.

And thou sayest, To say, that every one that comes into the World, is lighted with the Light of the Spirit (is the falsest thing that can be) for then every Heathen hath the Light of the Spirit, who never somuch as heard or knows whether there be a Christ or Spirit, and thou bringst, Ephes. 4.18. that the Gentils understandings were Darkned, being Alienated from the Life of God through the Ignorance that was in them, and sayest, surely these men were not Born without a Light.

It is very like that I must be Registred in the Calender as a Blasphemer or a Heretick, but however I must not heed that, but must indure Reproa∣ches, and suffer contradictions from such as thou who call'st the Letter the Light, the Letter the Word, and the Letter the Gospel, as all along in thy Paper is clearly manifest thou contendest for it, and so thou art like to condemn and dissallow of the Light in all men, in every man, or in any man, but however thou hast given Judgment, That it is the falsest th••ng that can be, that every one is lighted with the Light of the Spirit; And why is it the falsest thing that can be? Thou wilt confess that every one is lighted with the Light of Christ; and where didst thou learn that great distinction betwixt Christ's Light, and the Spirit's Light? we do not say▪ that the Light in every man doth discover Christ unto every man tha••

cometh into the World, but that the Light of Christ waited in, believed in and received, would discover Christ unto every man, is owned▪ the fault is not in the Light, but in him that loves it not, who••e deeds are Evil▪ and seeing that God is no respecter of Persons, Why may not the Heathen and the Gentiles have the Light of Christ, or the Light of the Spirit, seeing that he who is the Light of the World, is given for a Covenant of Light to the Gentiles, and to the Heathen whose Eyes are blind, to open their Eyes and to open their understandings, seeing that both Jew and Gentile are concluded under Sin, and there is no difference? And if he be not given to the Gentiles or Heathen for a Covenant of Light, as well as to the Jew, how is it said, He is rich unto all? is he the God of the Jews and not of the Gentiles also, Rom. 2.29. seeing that they that believe in the Light, are justified, both the Circumcision and Uncircumcision? and in Rom. 4.7, 8▪ 9. Cometh this blessedness upon the Circumcision only, or upon the Uncircumcision also? so that it's evident that Christ, the Covenant of Light and Life, the Gift of Righte∣ousness, who is come into the World for this end, that all through him might believe, that whoso believeth and receiveth the gift of Righteous∣ness, Justification cometh upon all, and he who is the Gift of God and Covenant of Light, is a propitiation for the Sin of the whole World, and the World is taken in Opposition to believers, and yet he is come a Light into the World, to Convince the World of Sin, and of Righteous∣ness and Judgment, and them which thou callst Heathens and Gentiles, who had not the Law were accused or Convicted, which is the Operation of the Spirit; compare Rom. 2.14▪ 15. with John 16.8 9. That which was in the Gentiles did accuse or convict them, this Christ called the Spirit which Convinced and convinceth Unbelievers; And hath not the Grace of God that brings Salvation appeared to all men? And who art thou, that makest Exceptions? and though the Gentiles or Heathen, do not know Christ or the Spirit by the Name of Christ and the Spirit, yet knowing that which accuseth and excuseth, that which Condemneth and Justifieth, they have the thing; and though the Ephesians being Alienated and Darkned, it was not because of the insufficiency of the Light or the Measure of his Spirit, but because they were Alienated from it, and stangers to it; and I say, nay, these men were not born without Light, neither was the Blindness of their Hearts, because of its insufficiency, but because they loved it not, but hated it, and so became Alienated and Darkned.

For sayest thou, VVhere the Spirit is, there are the Fruits of the Spirit.

I say, the Spirit may be where it is striven against, or resisted and gain∣sayed, and there appear little Fruits, yet notwithstanding the Sp••rit hath its Operation in all Believers, and Convincement and Repro••f is as truly an Operation and an Effect of the Spirit, as Assurance, Consolation and Peace is an Effect and Operation of the Spirit to them that believe.

And then thou concludest, If Christ be in all, then all must be saved, or else Christ must go to Hell.

I will ask thee a Question, go learn what it means, though he be not in the Reprobate, what is that which reprobates him? Christ was in Egypt, yet the Egyptians were not saved by him; Christ was in Jerusalam and in Ga∣lilee, and yet not many Galileans nor they at Jerusalem believed in him, or were saved by him.

I will ask thee another Question, go learn what it means; What is that which damns the damned? And what is that that kindles the Fire of Hell upon them?

And at last, when thou hast vilified and mocked Christ and his Light, thou cryest with the Jews, Away, away with this deluding Light, and cryes, To the Law, and to the Testimony, and so in the drunken Spirit reeleth and staggers, and knowst not what thou say••st; didst thou not say a little before, That the Law was Light, and that which accuseth for Sin, and convin∣ceth of Sin▪ and excuseth and bringeth Peace to the Obedient? Is not this Je∣sus's Testimony, or the Testimony of Jesus? And thou cryest, Away, a∣way with this as Delusion; and this is all the Tune thou playest on thy bad-stringed Instrument, Letter is Light, Letter the Word, and Scripture is the Rule, the Scripture is the Gospel, and Scriptures the Testimony, and Scripture is the Tryal of the spirit, and thou hast tryed Christ the true Light that enlightens every Man, and with thy falle Judgment hast con∣demned him.

And thou say'st, Thou wilt try our Spirit, and our Fruits, and Contradicti∣ons, and Impiety, Falsity and Blasphemy.

Alas vain Man! thou hast condemned the spirit of Truth, that convin∣ceth the World of sin, and accuseth for evil-doing, and excuseth, and gi∣veth Peace to them that continue in well-doing, and hast condemned this under the Name of Deluding Light, and hast cryed, away with it, away with it; and thou that set'st this at nought, may'st well set us at nought; and if Christ and his spirit be reproached we must bear they Reproaches, and at last they will turn upon thy own Head, when thy will be too heavy a Burthen for thee to bear: Thou tellest us, That thou hast been begging of God for an eternal Interest in Christ, and that thou hast examined thy Heart, whether Christ be in thee, or nay; but thou tellest us not whether thou hast got Assurance; thou may'st beg long enough with that spirit that hates the Light, which reproveth thee for Evil, and never be heard; and thou may'st examine long, and never come to true Tryal, while thou hatest that and deridest that which should try thee; for I am sure, if thou either hadst got Interest, or had'st known that Christ did live in thee, thou would'st not hate him in others, nor vilifie the least Appearance of him in any; and therefore be low in Heart, and talk no more so exceeding proudly, for the Lord will thunder from Heaven upon his Enemies, pour Contempt upon Princes, and make them wander in the Wilderness, where there is no Way, and will exalt the Horn of his anointed above all Deceit.

And thou say'st, We threw great Reproaches upon the faithful Ministers of Christ, that they preach for Hire, and Balaam-like covet the Wages of Unrigh∣teousness.

And thou say'st, It is true, we do receive a Maintenance, and such an one as was freely bestowed on us, and setled by many Laws.

And thou say'st, If you preached for Hire, you wronged your selves much, who could get far greater Means or Estates by other Employments, then Mi∣nisters have; and if thou should'st never receive Penny more for thy La∣bour, thou would'st never leave off preaching the GOSPEL, so long as thou hast a TONGUE to speak, or other Abilities to preach the GOSPEL.

We do not reproach the faithful Ministers of Christ, neither do we say, that they Preach for Hire, nor go in Balaam's way, neither that their Hearts are exercised with covetous Practices; for we know it is incon∣sistent with a true Minister of Christ, who hath received freely, and Ministers freely, and alwayes Labours to keep the Gospel without charge; and as for the Maintenance which you say, was given you freely, and setled by many Laws, We must mind you of the Author thereof; you cry out of the Pope as Anti-christ, of Jesuites, Monks, and Friars as Ido∣laters, and that which he gave unto his Emissaries and Ministers, you have gotten into your Hands, as Tythes, Gleab lands, Oblations, Obventions, Easter-Reckonings, Midsummer dues, which were setled by Laws when the Mother of Harlots, that Rid upon the Scarlet-coloured Beast, which hath Compelled all both small and great to Worship, and to pay all the foresaid things in the time of his Reign, while Christ's Ministers have been put to Death, and the Witnesses slain, and yet the aforesaid Popes Maintenance is not Anti-christian with you.

And with what Face can you or your Parish Ministers say, That the Maintenance is freely bestowed upon you, whenas there are so many living Examples in this Nation, especially within this seven Years, which bear Witness against you? What Havock and Spoil hath been made by a company of greedy Priests in this Nation of late? What haling and Sueing, what throwing in Holes and Dungeons? What Havock you have made of mens Estates with your Bayliffs, and the Bil-men, driving away Cows, Horses, Sheep, Swine, Pots taken, and Pans, the poor Peoples Bedding and Apparel, which amount to very great Sums, some times for three Pounds claiming, by force have taken away 20 l. and sometime for 5. or 6 l. drive away Goods worth 40 l. and one lies now in Prison but for a Groat demanded for Tythes; so that the very Earth Groans to be delivered of you, which will Vomit you out, and yet all this forcing must needs go upon the Account of free Maintenance; and I know not what Employments you can take up, which will be either Serviceable to God or to the Creation, by which you can get 2. or three Hundred pound a Year, as many of you have; and who dost thou think will believe thee or thy Testimony, That you will

Preach freely, if you never receive a Penny? How many Parish Steeple-houses in England and Wales stand empty, who have but a little Maintenance belonging to them? as twenty or thirty Pound per annum? who hath had a Call thither to Preach that which you call the Go••pel; or where there was not something to be got more or less? I have not heard of any amongst you called thither, although the Number a∣mount to a very great deal; I desire from my Heart that you were Tryed a while, and that you were left to your Gospel, to see how you can live of it, and then in preaching freely, you would manifest your selves to be something like the Ministers of Christ, and till certain proof be had of you, there is few will believe you.

But thou sayest, In the mean time we have a sufficient Authority to ex∣pect a Maintenance from the 1 Cor. 9.7, 11. and Tim. 5.17. And we ask nothing but our own, and them that will not give it us, are under the breach of a Commandment, which saist, thou shalt not Steal; and thou sayest, I have spoken once for all, though I could have said ten Times more, and that thy Soul Trem••les to think, under what sad Judgments and Delusions we are; but thou shalt Pray that God would deliver us out of the SNARES OF SATAN.

The first of the Corinthians 9. Tim. 5.17. is no Authority for thee, as to receive Hire or Wages; I ask thee, how long hast thou been at St. Ives, so called? And were they not all counted Christians before thou camest thither, except thou hast sprinkled some few Infants since thou comest there? or else what hath been thy Work there? and the People of St. Ives may consider where thou hast gone about to War, since thou camest thither, that thou requires Cost and Charges; Dost th••u think that getting into an old Mass-house in a Town, and sit Dre••ming over a company of People thirty or forty Years is going a War-fare? or to require Maintenance of them, who own thee not for a Shepherd, and to bring Scriptures, and say, He that feedeth a Flock may eat the 〈◊〉〈◊〉 of a Flock? But doth this give Toleration for thee to clip or Shear them that are none of thy Sheep? Dost not thou come here under the breach of a Command, Thou shalt not Steal? Dost not thou count the Quakers Deluded, and Hereticks? And will it not be delusion in thee to re∣quire or take maintenance of them, who are none of thy Sheep, and to pull Grapes off them that are none of thy Vineyard? And thou hast spoke enough except it had been to better purpose: and thou mayest Tremble indeed to think, if thou dost but consider what Ignora••••e and Delusion thou art under; for this is the Sun of all thy Doctrine, The Letter is the Light, the Writings are the Gospel, the Writings are the Word, and the Words written are the Way, and the Letter is the standing Rule, and concerning Christ the true Light that enlighteneth every man, thou hast cryed with the Pharisees, Away▪ away with it, for it is a delud∣ing Light, and that every man hath received a Measure of the Spirit, is the falsest thing in the World.

These and the like Doctrines thou hast declared, which I hope the People of St. Ives will take notice of, and turn away from such blind Guides as thou art, who art truly in Balaam's Way, and in the Way, and Steps, and Practices of the false Prophets and false Apostles, and such as gain-sayed the Truth, and held it in Unrighteousness; but the Day is made manifest, that hath discovered thine and all your De∣ceit and Hypocrisie, and will rent your Covering, that you may ap∣pear as you are, that all that fear the Lord may depart from you, and thou must repent of thy evil Deeds, and condemn thy false Doctrines, before thou canst pray acceptably, either for thy self or others; for thou canst not be heard of the living God, whilest this Broth of Abominable Things is in the Vessel, in which the Lord hath no Pleasure.

John VVells, seeing thou say'st, thou dost understand Scriptures much better then us, answer these Que∣ries concerning the Scripture, as follow.

• I. WHat was the Jezabel that did begin to teach, Rev. 2.20. and called her self a Prophetess?
• II. What was the Witnesses slain that prophesied in Sackcloth and Ashes, and who slew them? Rev. 11.3; 7.
• III. What was the Woman that fled into the Wilderness? Rev. 12.6. What was the Wilderness she fled into, whether an outward Wood, yea or nay? and what was the Time, Times, and half a Time that she was nourished from the Face of the Serpent? Rev. 12.14.
• IV. What was the Beast the Dragon gave his Power to, that made War with the Saints, and killed them, and had Power over all Kindreds, Tongues and Na∣tions? Rev. 13.2.7.
• V. Were not the Tongues ye Orthodox Men) which the Beast in the Dragon's Power had Power over? and is not this since the Apostles Dayes?
• VI. What is the Whore that sits upon the Beast, that all Nations have drunk of her Cup of Fornication? and what is that Fornication? and what are the Kings of the Earth that have committed Fornication with her? Rev. 17.1, 2, 3.
• VII. What, and where is that Babylon which must fall? and what is the Bride that prepares her self for her Husband? Rev. 18.2. Rev. 19.7.
• VIII. What are all the Beast's Names, Marks, Horns, Images and Crowns? Rev. 13.1. Rev. 14.8, 9, 11.
• IX. What are those Tongues that John the Divine calls Waters, whereon the Whore sits? whether or no they are not ye Orthodox Men? yea or nay, whose Tongue is your original? Rev. 17.15.
• X. What are those Tongues John saith, People must be redeemed from? Rev. 5.9. and was not Pilate an Orthodox, who set up an Inscription over Christ's Head in Letters of Hebrew, Greek and Latin? Luke 23.38.
• XI. Was not all the Earth of one Language and Speech before Babel? and a Naturals make a Divine? Gen. 11.6.
• XII. Are n••t Tythes, Gleab-Lands, Easter-Reckonings, Midsummer Dues, Churching of Women for Money, Sprinckling Infants, and marry∣ing for Money, Burying for Money, preaching over the Dead for Money and Preaching by the Hour-Glass, and making Ministers at Schools, got up since the Dayes of the Apostles, the Popes Cup? and have not ye drunk d••wn all they Things?
• XIII. And is not all this persecuting and prisoning People about Worship, Church, Religion, Ministry and Maintenance, the Popes Cup? and have ye not all drunk it? and hath it not got up since the Apostles Dayes?
• XIV. All ye carnal weaponed Men, and apostatized from the Apostles▪ 〈◊〉〈◊〉 said, we wrestle not with Flesh and Blood, who said, our Weapons are not carnal, but spiritual; and art not thou one of them that seek Gain from the

• Quarter, and bears Rule by thy Means, divines for Money, and teacheth for fil∣thy Lucre, teach for Hire, and for the Fleece, which the Prophets and Apostles cryed Wo against? Mic. 3. Jer. 5. Isa. 56. Ex. 34.
• XV. Art not thou one of them that serves not our Lord Jesus Christ, but thy own Belly, that if People put into thy Mouth, give thee Tythes, and Means, and Gain, and filthy Lucre, thou wilt serve them; if not, thou wilt not? is not this for thy Belly, and not for Christ, who said, Freely ye have received, freely give; and they that did so, wa••••••d nothing, though Christ sent them amongst VVolves? Mat. 10.8, 16.
• XVI. What was the Field the Merchant-Man looked his Pearl in? and where is it? Mat. 13.45, 46.
• XVII. And where is the bottomless Pit, whose Smoak hath darkened the Air? and where is the Air? Rev. 9.2.
• XVIII. What are the Tongues the Gospel is to be preached to? whether it be not to you (Orthodox Men) who call them your Original? Rev. 14.6.
• XIX. What is the false Prophet and Anti-christ inwardly ravened from? and what is the Sheeps Clothing that they wore? Mat. 7.15.
• XX. What is the Anointing in People to teach them, that they need not any Man to teach them, but as it teacheth them, spoken of in the first Epistle of John 2.20, 27.
• XXI. What is the Light that shines in the Heart, that gives People the Know∣ledge of God in the Face of Jesus Christ? 2 Cor. 4.6.
• XXII. Is any a true Christian, but who hath the Law of God in his Mind and in his Heart, and need not say to one another, know the Lord? was not this that that differed from the Jews, who had the Law without them? have any of these Talkers of Christ the Apostles Words, Makers of Trades of them, Life, except they eat his Flesh, and drink his Blood? have ye eaten th••t? and doth a∣ny Man eat that that doth deny the Light, that hath enlightened every Man that comes into the World? Heb. 8.10, 11. John 6.53, 54, 55.
• XXIII. Were not the Steeple-houses, which ye call the Churches or Temples, the old Mass-houses, which ye creep into▪ yea ar nay?
• XXIV. Was Ezra's Pulpit set up in the Temple and Synagogue, ye or nay, or set up in the Street before the Water-gate? and how many might stand upon it? and whether it was like yours, yea or nay? Nehem. 8.3, 4.
• XXV. And were not your Colledges set up by the Papists, to make Ministers by? and whether your Colledges and Steeple-houses have not the Papists Names to them? and were not the Jesuites the Tribe of Black-coats? whether ever, yea or nay, thou hast deserted at all the Habit wherewith thou wert d••stin∣guished?
• XXVI. Whether dost thou own and believe that Christ doth enlighten every man that cometh into the World, yea or nay? John 1.9.
• XXVII. Whether ever any Minister of Christ did imprison any for Main∣tenance? but on the contrary, they should covet no Man's SILVER, and they that were covetous crept into Houses, had the FORM, and denyed the POVVER, whether or no they were not to be turned away from? 2 Tim. 3.5, 6.
• XXVIII. And whether or no they are Ministers of Christ, that swear, see∣ing Christ saith, Swear not AT ALL; and James saith, Above all things my Brethren swear not? and whether or no they are not false Brethren that

• do SWEAR, that fall into the Condemnation? James 5.12. Matthew 5.34.
• XXIX. Whether ever any Minister of Christ imprisoned for Tythes, seeing Christ saith, Freely ye have received, freely give? and whether ever any Mi∣nister of Christ runs to the Powers of the Earth for Maintenance, seeing the Apo∣stle saith, He that feeds the Flock shall eat of the Milk? whether these Things be the Fruits of the Spirit, in suing men for Tythes and Maintenance they do no VVork for? and if so, shew the Example by Scripture; if not, are they not to be turned away from? 1 Cor. 9.7.
• XXX. Whether any of the Disciples of Christ carried Bag, but Judas the Thief and Betrayer of the Just? John 2.6.