The reviler rebuked: or, A re-inforcement of the charge against the Quakers, (so called) for their contradictions to the Scriptures of God, and to their own scriblings,: which Richard Farnworth attempted to answer in his pretended Vindication of the Scriptures; but is farther discovered, with his fellow-contradictors and revilers, and their doctrine, to be anti-Scriptural, anti-Christian, and anti-spiritual. By John Stalham, a servant of the great bishop and shepherd of souls, appointed to watch his little flock at Terling in Essex.

3. Head of Self-contradiction. Concerning the light within them.

Section 11.

I Noted how from John 1. 4. and 9. they (dreaming of a Christ and Saviour in all) deny the sense to respect the natural light of every man, and yet speak of their own living in a natural condition for several years: And R. F. both blindly and boldly answereth, If we do, we have war∣rant for it, for it is the light supernatural, John 8. 12.* 1.1

Rep. What if Christ speaks of supernatural light given to believers, and his followers; John 8. 12. doth it follow that

he speaks of such a light John 1. 4. 9. a blind and bold con∣sequence, it is, neither modest nor true. The Evangelist in∣deed speaks of him chap. 1. 4. 9. as the Author of light which is given to every man; and He, of himself, chap. 8. 1••. as the fountain of light which is given to some men; but although the giver of light be the same, the light given, and way of giving is different in its proper form, and kinde.

First, the light given to all men, John 1. 4. and 9. is a dim* 1.2 light, (and as the light of the Moon) cold, and insufficient to salvation, unable to make discovery of the true Saviour: the light given to some men, is the light of life, a quickning light (as the light of the Sun) a saving light.

Secondly, for the way of giving; Christ, as God, (as hath been shewed in the first part of this Reply) gives rea∣son, and common judgement about some things, to all men; but, as Mediator, he gives onely to some men, that saving supernatural light, or light of supernatural things in a sa∣ving way, which effectually brings them into a gracious life, and unto a glorious life.

R. F. goes on, * 1.3 If one of them did say he lived in a natural condition before his conversion, is that such a strange thing? and then he instanceth in Paul, Gal. 1. and others with him, 2 Cor. 4. 6. who had given them the knowledge of the glory of God in the face of Jesus &c. which is a mystery, Col. 1. 27. But tels me, I am minded to cavil on purpose against the work of God, &c.

Rep. 1. All this doth not salve the contradiction, viz. of every mans having a supernatural light from his coming in∣to the world, a light of life which is saving, and yet yield his (as others) living in a natural state at that time when he hath such a light.

2. It is not strange to me, that unconverted men should live, as they are, natural and carnal; but it was and is strange that men will grant a natural life and condition lived in for several years, and yet imagine a saving supernatural light in every such man, as if every man brought a Saviour with him into the world, at his first birth. That every man hath a Pope in his belly, I have heard, and believe that he hath roots and seeds of all Antichristian doctrine, of all heresie and sin in him, from and by his first birth of men, as men

sinning in Adam; this is not strange: But that every mans light should be accounted supernatural, and saving light, and nature accounted grace, though it be not strange to Pelagi∣ans, yet it is strange to me that professors of the Gospel for many years, should now interfere, and halt, and limp, as they do, and be bewitched with this notion. If the Apostle Paul, and others (as R. F. granteth) were natural before they were spiritual, what a contradiction is it to their doctrine of every mans light, as they state it and account it in a degree spiritual? while the best Saint upon earth is no more but spiritual in some degrees of light and holiness.

3. This is neither my cavilling against Gods work, nor envy at the breakings forth of light (as he would make men believe) but a naked representation of his and others fallacies. R. F. thinks he had, in the words before, laid in a sure proof of my cavilling and envy, for thus he wraps up his argu∣ment, * 1.4 He commanded the light to shine out of darkness, &c. and if it had not been there in a mystery, Col. 1. 27 how could it in them have been so after manifested (in them) but that thou art mindeful to cavil on purpose, &c.

Rep. 1. Here is a piece of the mystery of Iniquity, as subtle as* 1.5 any the Antichrist of Rome hath in his budget, viz. The light of Christ for salvation (which the Apostle speaks of 2 Cor. 4. 6. and Gal. 1. 16. Gods son revealed in him, and Col. 1. 27. Christ in you) was [there] and [in them] (twice repeated by R. F. for emphasis sake) that is, it was in the hearts of Paul, and the Gentiles (as of every natural man) before their conversion; for as my Antagonist reasoneth, If it had not been there, &c. how could it in them have been so after manifested? but if he will have patience to hear, I will tell him. A thing may be manifest at the very com∣ing in to a place that was not there before. A Sun-beam makes it self manifest at its first breaking into a dark room where it never shone before. Christ, for salvation, was not in the heart of Paul till God revealed him to him, and in him. Christ, by his Spirit of grace was not in the Gentiles before their conversion, Ephes. 2. 12. They were all at that time without Christ, and without hope; Christ therefore was not in them while they were in a natural state, as he was

when they were sanctified, viz. the hope of their glory. Were it as this man imagineth,

* 1.6"The grace of the Gospel is but a manifestation of natures light: A natural state is but grace under an eclipse. The light in every man is their little Savior, and at their conversion, it becomes their great Savior; for now the Sun is come out of the eclipse.

But,

2. To assert Christ-mediator to be in natural men, is con∣trary to the Apostles sense, and to these mens plain words sometimes uttered.

First, The Apostles sense, 2 Cor. 4. 6. is, by allusion to* 1.7 Gods work in the old creation, to witness his power in the new. In the old, he commanded light to shine out of dark∣ness. He said, Let there be light, and there was light, crea∣ting it of nothing. There was a pre-existent subject before light was created, viz. darkness of the air; but no pre∣existent matter, which light was made of; much less was light there before within the darkness: (for though God commanded the light to shine out of darkness, it doth not follow that light was there before) So, God working by his Almighty power in the new creation, he hath (saith the Apostle) shined in our hearts, to give the light (which was not there before) of the knowledge of the glory of God, in the face of Jesus Christ. The faculty of the natural un∣derstanding was there, as the pre-existing subject, but there was no fore-existing matter, out of which this light is pro∣duced. The Apostles sense again, in Gal. 1. 16. is not to* 1.8 favor these mens opinion, as if Christ had been in Paul vail∣ed over, before conversion, and then revealed in him, as being there, but Paul did not know it till his conversion: But God revealed his Son in Paul, when he did immediate∣ly, effectually, and experimentally shine into his heart, and gave him the knowledge of the glorious mysteries of the Gospel, in the clear knowledge of Christ given for him, given to him, and now dwelling in him; and he doth reveal his Son in others ordinarily, when, after he hath knockt at their hearts, he opens the door by his Spirit, gives faith to consent, that Christ shall come in and dwell there, Ephes. 3. 17. Before faith, Christ is kept out of the heart; but

when a soul believes, and his faith worketh by love, and love by obedience, as Christ came in and took possession from first believing, so, in his good time, he doth manifest himself unto the soul, John 14. 21. The Apostles sense, Col. 1. 27.* 1.9 is not, as if the light of Christ for salvation, had been in the Gentiles hearts, in a mystery, before their effectual calling: (The mystery of salvation by Christ, was wrapt up in the Scriptures of the old Testament, and in Types and Figures among the Jews, not in the least hinted to the Gentiles mindes before the Gospel came) But when the Apostles* 1.10 came to preach Christ crucified to their ears, through grace they believed the report for themselves, at Coloss, (as else∣where) and knew the grace of God in truth, had Christ his image stampt upon their hearts, and the Spirit of Christ dwelling in them. This was not light breaking forth from their hearts, as having been there before their union with Christ, and Christs taking up their hearts as his Temple; but the light of the glorious Gospel breaking into their hearts, which,

1. Is called the riches of the glory, and the Pronoun [which] before [is Christ in you] refers not to [mystery] (for that is of the Neuter, and the Pronoun * 1.11 of the Mascu∣line Gender) but to [riches] * 1.12 of the same Gender with [which] in the Greek. The glorious treasure and substance of the mystery, which rich glorious treasure is Christ in you: the light in every man is a poor, base, beggerly scrap, to this Gospel-pearl and treasure.

2. This riches, summ'd up in Christ, and Christ the sub∣stance of the Mystery, is confined to the Saints, ver. 26. and is onely in them, ever after their closing with Christ, reign∣ing and prevailing to the purity, peace, and joy of their souls, and evidential hope of their future glory.

Secondly, The assertion of Christs being within men be∣fore conversion, contradicts themselves, (as I discovered in my former piece) who say, In the Ages past, Christ was not revealed, every man had not that light. The Son of God is not revealed as Christ, but as he is Mediator; in the Ages past, Christ was not (so) revealed, they had not (say they) that light, viz. as he is Mediator; therefore Christ, as Me∣diator,

was not within men by the light given to every man. And here I leave them (R. F. among them) as I found them, and discovered them (in this Section) in their own darkness of Confusion and Self-contradiction, till the Lord shall con∣vince them thereof, and bring them out of it.

Section 12.

ANother Contradiction of themselves concerning the Light in every man, I noted in this Section; viz. That they magnifie it, and vilifie it in the same respect, as it is the light of the first nature, and of every man in his first state since the fall. R. F. * 1.13 takes up two of the passages to an∣swer, but takes not off their Self-contradiction.

The first, They magnifie every mans light, to be a Law written in the heart, to judge and condemn all sin, and there∣fore (they say) the day of judgement is come: and anon they vilifie the light of natural men (who are a part of man∣kinde) as filthy waters; and every man in his first state is a beast. To this, all that R. F. hath to say, is, Where judge∣ment is brought forth into victory, sin is condemned in the flesh; and there is no condemnation to them that are in Christ Jesus, &c. and such have boldness in the day of judgement; for as some mens deeds goes before-hand to judgement, others they come after, and therefore a day of judgement is to come.

Rep. If these men would disparage every mans light, in respect of the Saints light, they would be something inge∣nuous; and if they did not put every mans light in the place of Christ, the Spirit, and his writing in the heart; and then call them waters of Babylon; nor sometimes say, upon Adams fall pure reason was destroyed, &c. and anon call every mans light, pure light; they would not be so Scri∣pture and self-contradictious as they are; nor would they confound what they ought to distinguish, as R. F. con∣founds the judgement of a natural conscience, and the Spi∣rits Gospel-conviction of sin, Righteousness and Judgement together: Justification he confounds with Sanctification, and a day of Judgement present, with the day of Judgement which is to come. Scripture-expressions he useth here as

elsewhere) but not with the Scripture-scope and meaning. The passage I quoted out of Ben. Nicholson his Returns to a Letter, Page 13. speaks of the Law written in the heart of* 1.14 every man, which (they say) doth judge and condemn all sin: R. F. tells us of a Judgement brought forth into victory; and when that is done, sin is condemned in the flesh: but, say I, according to Scripture, the Law written in the heart of every man, neither condemns all sin, nor discovers either the root of all sin, nor half the branches of it; and Judgement is far from coming forth into victory, till Christ brings it forth, not onely by Gospel-conviction, (which is far beyond and above the conviction of a meer natural conscience) but by Gospel-sanctification, and by his second writing of the Law, not in old stony hearts, but in new and softned hearts. But if natural conscience be so potent to be victorious at last, why do they call every man in his first state, a beast, his reason corrupt, but to manifest their Self-confusions?

Again, he speaks of sin being condemned in the flesh, a Scripture-expression, Rom. 8. 3. used by the Apostle, to set* 1.15 forth Christs condemning sin in his own flesh, putting of it out of office and power (to condemn believers) by his suf∣fering* 1.16 of the punishment of their sin in that flesh of his; yea, fulfilling the Law, for them, in the same flesh: Hence, no condemnation to them that are in Christ Jesus; but this is another kinde of condemning sin, then what comes meer∣ly by and from a natural conscience; for that,

1. Doth but condemn sin in part, not all sin, not original sin, not unbelief, &c.

2. By way of discovery, not by way of satisfaction for sin, and of justification from guilt, as is Christs maner of condemning sin.

3. Natural conscience is never victorious, as to deliver∣ance of a soul from the state of sin, though it be never so far obeyed; but Christs condemning sin in his own huma∣nity, assumed to that end, is victorious, both by merit with God, and by application in the conscience of a believer, to stop its own, and Satans accusations; and throughout the Saint, to set up reigning holiness in him, to prevail over cor∣ruption by degrees, in the state of a new creature.

Lastly, The Apostles words, 1 Tim. 5. 24. of some mens sins going before-hand to Judgement, others coming after,* 1.17 are used to another purpose, as appeareth from ver. 20. con∣cerning Gospel and Church-offences and offenders: some mens sins are discovered before-hand, these the Church may judge; others are not disclosed, these God will judge. It is well that R. F. grants a Judgement to come, I wish he could consider it better, and judge no man so deeply, as he doth me, before the time; reckoning me with the wicked, who, indeed, will finde it to be a day of torment; for he that judgeth now, shall himself be judged at that day, and he that will shew no mercy in judging others, shall then have judgement without mercy, to his little ease, joy, or re∣joycing.

The second passage which R. F. * 1.18 undertakes to defend, is that of John Cam, Every man in his first birth and state may see himself to be natural, but is not able to judge of the things of God. This is contradictious (in the first part of it) to Ben. Nicholson, who said, Every man in his first state is a beast, for then he can reflect upon himself, and judge of his state before God, no more then a beast. And the second part of it is contradictious to the first; for if every man in his first birth may see himself to be natural, (guilty, liable to sin, and the curse before God) then he may judge some∣thing of the things of God: but that is denied, why then is the other affirmed? but that the man fought with himself in the dark.

R. F. his defence is, 1. By railing and falshood, Let that Book (Particulars concerning the Law by J. Cam) be a wit∣ness to the truth, against thy ignorance and sottishness, that sees thy corruptions, and pleads for them.

Rep. This I pass by, with prayer, that the Lord may re∣buke and remit him.

2. By a truth and a falshood together, The light which doth discover the natural corruptions, is not natural, as thou says, but it is spiritual: Here is a truth in Scripture-sense, not in his meaning; that the light which discovers natural corruption is spiritual; but a falshood mixt with it, that I said, it was natural. This will no where be found in my for∣mer,

or this present piece; for I every where deny the na∣tural light of every man to be able to discover a mans cor∣rupt state: Reason cannot reach the breadth, nor fathom the depth of this fallen condition. But let R. F. compare his own words last spoken, with John Cam's, and consider if one doth not clash with the other. His brother saith, Every man in his first birth may see himself to be natural: Himself saith, The light which doth discover natural cor∣ruptions, is not natural, but spiritual. Now I ask, Is it by the light of the first birth (as in the first birth) that every man may see himself to be natural? then that light is either natural, or spiritual; It is not natural, saith R. F. It is in the first birth, saith J. Cam: either these men do agree, or not; if they do agree with themselves, it is more then we can make out by their words; onely I finde what their sense is of the word [spiritual] not after the Scripture sense: The Scripture meaneth by spiritual, that which is born of the Spirit; by spiritual light, the light of the new or second birth: but these men understand by spiritual light, that which comes with the first birth, a light in the soul of every man. We know, saith James Nayler, * 1.19 there is a light in spirit, that testifies of Christ, before Christ be known in the Creature; this light is that which the Gentiles had, whereby, saith he, they became a law unto themselves, and were Jews in spirit, whose praise was of God, and not of men. This light led them to shew the works of that Law God had written in their hearts, their conscience bearing witness, and excusing them in the day, when God shall judge the world by his Gospel. This light and the fruits of it, he concludes, will stand at the day of judgement praised of God, but not of men. Which magnifying expressions of the Heathens light, are dispa∣raged by what * 1.20 another of them saith, viz. upon Adams fall, pure reason was destroyed, and corrupt reason took place, as it doth this day in every natural man: And if this man speaks the truth, as he doth, the other speaks what is false.

1. In that he boldly affirmeth, the Gentiles light made them Jews in spirit; the Apostle, Rom. 2. 29. hath no* 1.21 such meaning. He describeth a Jew in spirit, to be one who

is circumcised in heart, or who hath the circumcision of the heart; whose praise is not of men, but of God. Heart-cir∣cumcision, and the Gentiles light, are two things vastly discrepant: the Gentiles light never attained to the myste∣ry of heart-circumcision. Fond men that write and speak after this maner! their pens and tongues would be circum∣cised, and hearts also, which I shall pray for, that these ex∣travagant Errata's may be corrected.

2. In that (he saith) the Gentiles consciences will bear them witness, and excuse them in the day when God shall judge the world, &c. all which is remote from the Apostles sense, Rom. 2. 15. For,* 1.22

First, He is comparing a practical Heathen, with a bare professing Jew; and preferring the working Gentile, before the talking Jew; but how? as to matter of fact, not as to the whole state before God: For, as to the whole state be∣fore God, they are both alike, (both falling short of what the Law written in the heart, or in the book, required) one∣ly in matter of fact; the Heathen sometime did more an∣swer his light, then the Jew did; but did the Heathen an∣swer his light perfectly? No, he had accusing thoughts, as well as excusing, a dark confused state was his.

Secondly, The Apostle doth not say, the Heathens light and fruits shall excuse him so at the day of judgement, that they will stand at that day, praised of God, &c. for then* 1.23 conscience (fully awakened) will accuse more then excuse; and the accusations will bear and weigh down the excuses ten thousand fold: nay, every mouth (and the mouth of every conscience that now excuseth but from his own acts, and hath not the sprinkling of the blood of Jesus upon it) will then be stopt; where is his praise then of God?

Thirdly, The words ver. 16. In the day when God shall judge, &c. though they immediately follow, yet they have not such a connexion with ver. 15. but either refer to ver. 11. and so four verses are to be taken into a Parenthesis, or to ver. 12. and so three verses are parenthetically to be read, and the sense, with such a dependence observed, runs clear and plain; viz. ver. 11. There is no respect of persons with God, in the day when God shall judge: or, ver. 12. As

many as have sinned without the Law written, or with it, shall be judged, In the day when God shall judge the se∣crets of men by Jesus Christ: And this reading quite cuts off James Naylers plea for the Gentiles saving light.

What starting-hole R. F. will have, we may gather by what went before and what follows, in his commendation of this light, and such as love it: It is spiritual, and such as love it, bring their deeds to be tryed by it, and with it the deceit is judged, &c.

Rep. But by the light of the Spirit shining in our hearts, by the Scripture, we have found out the deceit of terms and phrases, as used by these men; and withal how they clash with themselves (as with the Scripture) even in that which R. F. addeth, Such as with the Light have the deeds of dark∣ness discovered, and hates the Light, the Light is their con∣demnation. But say I, the Gentiles never perfectly loved that light they had, therefore it was and will be condemna∣tion to them, and none of them will be excused in the day of judgement; and therefore R. F. and J Nayler are here at a difference, and contradict one another, it may be, when they consider not of it.

For a farewel R. F. concludeth, As it [the condemna∣tion] is thine, and they that are in union with corruptions, as thou art, they are not able to judge of the things of God, but erre in judgement that judgeth with evil thoughts, as thou dost, and hast done; therefore judgements is to thy head and crown of deceit, pride and vain glory.

Rep. This verdict is from R. F. as a man, (to say no more) and I pass not for mans judgement, but he that judgeth me is the Lord. Onely let me advertise the Reader, that to be in union with corruptions, is to have no division made in the Soul by a contrary principle of Grace, hating that cor∣ruption. I would be very loth to be found in the hatred of other mens errors and corruptions, and in the love of my own. The testimony of my conscience herein, is my rejoy∣cing, that I lie open to conviction, studying always to exer∣cise a clear conscience toward God and toward men.

Sections 13, 14.* 1.24

THese two Sections, are by R. F. passed over untoucht: In the one I shewed how George Fox prefers the light within, as life, to the light of the Scriptures, which is death; and James Nayler acknowledgeth life to be in the Scri∣ptures, speaking of them that love the life in them. In the other, I noted how George Fox disparageth the light of knowing God, and the Father, and the Spirit, and Christ, and the Gospel, by the Scriptures, because men had never known them but by the Scriptures. One would think (as I said) this to be rather a commendation of the Scriptures, and that his disparagement contradicts his commendation; as his after commendation, That the Scriptures came from the light and life, contradicts his disparagement, That the light within was before the Scriptures. The light, within Christ, was before, (we grant) in time, and excellency, be∣ing uncreated light. The light within every man, in Adam (considered as in his state before the fall, or as in his lapsed condition) was before the Scriptures in time, not in excel∣lency; because the Scriptures hold forth a higher light, then either Adam (or we in him) had before the fall, or under the fall. The light within some Saints (as they were Saints) of the old Testament, was before any piece of Scripture in time, not in dignity and degree, seeing there is more light in the first piece of Scripture-Gospel, Gen. 3. 15. then all the Saints then, and since are worth (of themselves) and then they could comprehend, or can to this day. The light within the Saints of the present Age, is after the Scriptures, both in time and excellency; in time, as they were born, and new-born since the Scri∣ptures were extant: in excellency, as the Scriptures are a rule, above their light, and unto it; not so, their light a rule above the Scriptures.

Section 15.

WHereas I had reasoned upon James Naylers words, If the least degree of light, manifested in the crea∣ture,

be perfect in its measures and in its self, (as he delivers it for doctrine) then it is every way perfect, and no longer the least degree; and therefore J. Nayler contradicted him∣self; R. F. * 1.25 appeals to the book of Few Words pag. 8. and thither let him and the worst Reader I have, go, and finde out the subtilty he chargeth me with: After one charge he gives another, Thou hast here confessed, that if the light be perfect in its measure, and in its self, it is perfect every way.

Rep. It is neither my confession, nor concession, but I reasoned after that maner, to manifest J. N. his contradicti∣on in adjecto, as we say, or in the very terms; for it is as if he had said, the least degree is the greatest degree, and the lowest degree, is the highest degree; which how absurdly contradictious to it self, let rational men be judges. What hath he further to salve the contradiction? Thy imaginati∣ons cannot finde out the highest degree, that are not subject to the lowest, but acts contrary to it, and so to be condemned by it.

Rep. Here are four fresh charges. For the first, I acknow∣ledge my imagination too shallow to reach unto others at∣tainments; but I deny the highest degree of light to be here attainable, 1 Cor. 13. I know 'tis in heaven to be found. I am content to look through Pauls glass, and the believers Pro∣spective, and to know things here in a Riddle, and in a My∣stery. The Zenith of the Saints light, is not to be seen while* 1.26 we are under the Sun, when that which is perfect is come (which comes not in this life in point of light; and there∣fore not of holines, by the way) then that which is imperfect shall be done away: But this I know that I am more bru∣tish then a man, and have not the knowledge of the Holy. And how little is the portion of the knowledge of God and Christ, that is to be found among all the Saints? were it all put together, it would, haply, amount but to the least de∣gree of that which shall be known, by every of them, here∣after. The knowledge of the love of Christ is the highest piece of knowledge, and that passeth my knowledge, if not R. Farnworths; yet this I know that nothing shall be known in heaven, nor to eternity, but the foundation and subject matter of it, is already laid in the Scripture. Besides Scri∣pture-knowledge

for the matter (I do not say for the ma∣ner) I profess my self to know nothing; and the least de∣gree of that light which shineth in the Scripture, concern∣ing Christ and him crucified, I esteem above the highest de∣gree of the light that every man cometh into the world withal.

A second charge followeth, But thou art not subject to the lowest [degree of light.]

Rep. 1. Will R. F. grant the light which every man hath to be the lowest light? and Gospel-light to be a higher light? and what the Saints have in heaven to be higher then what the Saints have on earth? then I hope the least degree of light is not perfect in its measures as in its self, as his fellow asserted.

2. What if I were perfectly subject to the least and lowest degree of light? will that advance me to light of another kinde? if not, I shall thank free grace for giving light of a higher nature (though I never obeyed natural light as I ought, and as I might; and every man might do more with his natural abilities then he doth.)

A third charge, But thou acts contrary to it.

Rep. This I take to be a third winnowing of Satan. What I have done herein, the Lord hath known, and knows (and not R. F.) And He knows how to pardon it, and hath par∣doned it in Christ. But if I do not advance every mans light into the place of the Saints light, I act not against natural light (though above it) but for the light of Saints. And if I attribute more to true spiritual light, then to natural, and do not call that spiritual, which is not so (in the specifical or proper form and being of it) but call a Spade a Spade, I hope R. F. will bear with me, or blame himself for allow∣ing of that distinction (as above) where he said, the light which discovers corruption is not natural, but spiritual, with∣out explication of himself according to Scripture.

A fourth charge followeth [and so to be condemned by it] A sentence I may call it, as well as a charge; but it is well I shall be condemned by the light, not in the dark as R. F. doth adjudge me, at his pleasure: well, I say, that I shall be tryed and judged in another Court then his captious

judgement; and well for me still, that I have submitted to the sentence of Gods legal Court for abuse of natural light, and yet have made use of my liberty in Christ, to appeal unto a higher Court then Gods own Law (so far as it holds forth a Covenant of works, and sentence of life or death upon my own works) even to the throne of Grace, and to the Gospel-sentence, of Gods free justifying a sinner that believeth in Jesus; there, I am sure, neither R. F. nor the devil himself can lay any thing to my charge, as to my con∣demnation before God. It is God that justifieth, who is he that condemneth? But in way of Reply before men, I must attend R. F. * 1.27 and desire my Reader to observe how he goes on to make good J. Nayler his assertion. For it (the light in its least measure) is perfect, both in respect of its truth, and sincerity, power and authority, and condemns the haters and resisters of it. Thus R. F. To which I Reply,

1. What is this to perfection of degrees? Here is a migh∣ty fall from the highest to the lowest, for this kinde of per∣fection, viz. of truth (which I had granted) is so in the highest degree, that it belongs also to the lowest. The least drop of* 1.28 water is true water, perfectwater in respect of its truth, as all that is in the Ocean: so the least beam of light is true light, and (in that sense) perfect, whether it be Creation-light, or Redemption-light, either is true (for its kinde) in the least degree, and perfect as to the true being; But,

2. The deceit lyeth here, when men will put off that for Redemption-light, which is but old Creation-light. A Bristol stone is a true Bristol stone, but if it be put off for a Diamond-spark, it is counterfeit; there is not truth in it, as to the repute and estimation of it: so, the least degree of old Creation-light, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that which may be* 1.29 known of Gods eternal power, goodness and wisedom, in and by the contemplation of the creature) is true for the kinde, and is called [truth] Rom. 1. 18. which the Gentiles imprisoned in unrighteousness, but this hath not the least spark of Redemption-light, which Adam had not before the fall, and was not manifested after the fall till the first promise, Gen. 3. 15. And if it be commended, and set off for saving light, it proves false light, and darkness it self, (so far is it

from perfection of degrees, that it hath not the least spark of Gospel-sincerity.

3. As for any power and authority, that the least or the greatest degree of old-creation-light hath (as it is given back since the fall) (though it be loved and obeyed) to lead into the life and power of the Saints comprehensions of the re∣deeming love of God in Christ (which R. F. hinteth at) I know none: God hath never blest it, nor promised to bless it, nor ordained it for that end.

4. If they intend it onely of the Saints light or the Spirits light, which R. F. in his Epistle saith is perfect in its least mea∣sure, still that is onely to be understood (as I said in my other piece) in respect of its truth and sincerity, and that hath life and power in it already, and doth not lead into it (as R. F. speaks) but in respect of a further degree of the same kinde: for although the good use of natural light doth not lead into Spiritual light and life, yet the good use of the least true spark of Spiritual saving light, in Christ the Mediator, hath a promise of further increase of light of the same Spiritual nature. There follows another passage in R. F. which I would scan a little, They that love and obey the least degree of light, are in unity, the highest and lowest in their measures and degrees.

Rep. 1. If this be meant of them that have the lowest de∣gree* 1.30 of Creation-light, and of such as have the highest de∣gree of Redemption-light, it confounds the natural and Spiritual man together, the sinner or graceless, and the gracious Saint; yea, the meanest man, as a man, with the most glorious Saint in heaven, as a Saint, but how erroneous is this notion? What unity are they in (that is a saving uni∣ty) some of whom have not the Spirit, Jude v. 19. others have; some have union with Christ a Redeeming, Sancti∣fying Head, others not? Doth R. F. think that such as obey the lowest degree of light manifested in the Creature, are in unity with the Saints, that comprehend something of the height and breadth, length and depth of the love of God, and Christ which passeth knowledge? or that men using their Talent of Nature well (could they do it) shall meet the Saints in heaven, who are enabled to use their Talent of

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Grace in a saving maner? far be any of his or my Readers* 1.31 from such Popish, Jesuitical conceptions.

2. If he meaneth onely, that the Saints of lower or higher forms, and degrees of Redemption-light and grace are in unity, this is granted in some respect, viz. of perfect Justification, sincere Sanctification, and what one-ness the Apostle speaks of, Ephes. 4. 4, 5, 6. But why then doth he and his sect separate from them that have higher or lower de∣grees of light and grace then themselves? and how comes it they are so full of Saint and Self-contradictions?

Notes

• * 1.1

  John 8. 12. cleared.
• * 1.2

  Difference of every mans light and the believers light.
• * 1.3

  Page 26.
• * 1.4

  Page 26.
• * 1.5

  Christ for sal∣vation not in every man.
• * 1.6

  Mysterious Absurdities.
• * 1.7

  2 Cor. 4. 6. vindicated.
• * 1.8

  Gal 1. 16. vindicated.
• * 1.9

  Col. 1. 27. vindicated.
• * 1.10

  When and how Christ is in the soul.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  Page 26.
• * 1.14

  The Spirits conviction of judgement, beyond the judgement of a natural con∣science.
• * 1.15

  Rom. 8. 3. cleared.
• * 1.16

  Christs con∣demning sin in his flesh, far beyond the conscience condemnation of sin.
• * 1.17

  1 ••im. 5. 24. vindicated.
• * 1.18

  Page 27.
• * 1.19

  Antichrist in man, by J. Nayler, p 7, 8
• * 1.20

  Ben. Nichol∣son, Returns to a Letter, p 16.
• * 1.21

  Rom. 2. 29. rescued.
• * 1.22

  Rom. 2. 15, 16 vindicated, and cleared.
• * 1.23

  No saving excuse, or te∣stimony from a natural con∣science.
• * 1.24

  Sect. 13, 14.
• * 1.25

  Page 27.
• * 1.26

  Saints light not at the highest pitch.
• * 1.27

  Page 27.
• * 1.28

  Every thing is true, and perfect for the kinde, as it is Gods work.
• * 1.29

  Rom 1. 19.
• * 1.30

  Creation-light and Re∣demption-light m••st not be con∣founded.
• * 1.31

  Section 16, 17.