FANS, wrathful, unmerciful, revengeful, profane, drunken, voluptuous, unclean, which, with such like, are called in scriptare, ↔ the fruits of the flesh, and works of darkness;" (Eph. v.) and persons so qualified, the “children of wrath," such as "delight not to retain God in their knowledge," &c. Rom. i.—I say, when the light discovers these things to be inconsistent with a man fearing God, he who truly obeys the light, denies and forsakes them, however eross it be to flesh and blood, and let it cost him never so dear. Though relations do both threaten and entreat, and the world mock, and that he is sure to become the song of the drunkard, and a derision to his ancient companions. No, he dare not conform himself any more to the fashions of the world, which pass away, and which draw out the mind into vain and unprofitable delights, by which the just in him had formerly been slain; neither to gratify the lust of the eye, the lust of the flesh, and the pride of life," (Jam. v. 6.—1 John ii. 15, 16.) which are not of the nature of his Father, who has begotten better desires and resolutions in him. He rejects the conversation he once had in the world, and in the eye of its children, seems a man forlorn and distracted. He takes up the cross, despises the shame, and willingly drinks of the cup of bitter mockings, and yields to be baptized with the baptism of deep trials, that Christ Jesus bis Lord drank of, and was baptized with.

He is as well taught to deny the religions, as cares and pleasures of the world. Such as profess religion from what they have either been taught by others, or read and gathered after their carnal minds out of the scriptures, intruding into the practices of either prophets or apostles, as to external and shadowy things, not being led thereto by the same power they had, he can have no fellowship with. He counts all such faith and worship the imagination of men, or a mere lifeless imitation. prefers one sigh begotten from a sense of God's work in the heart, beyond the longest prayers in that state. He leaves them all. walks as a man alone, fearing to offer God a sacrifice that is not of his own preparing. He charges all other faiths and worships with insufficiency, and mere creaturely power, which are not held and performed from an holy conviction and preparation by the angel of God, the light of his presence, in the heart and conscience. Therefore it is that he goes forth in the strength of bis God against the merchants of Babylon; and woes and plagues are rightly in his mouth against those buyers and sellers of the souls of men. He is jealous for the name of the Lord, and therefore dares not speak peace to them, neither can he put into their mouths, but testifies against all such ways. Freely he received, freely he gives.

Thus is this man unravelled, unreligioned, and unbottomed as to his former state, wherein he was religious upon letter, form,

men's traditions, education, and his own imagination. He is as a man quite undone, that he may be made what the Lord would have him to be. Thus is he convinced of sin and of righteousness too; and the joy he once had when he girded himself and went whither he listed, is now turned into sorrow, and his rejoicing into howling. He has beheld God in the light of his Son, and abbors himself in dust and ashes. Sin, that was pleasant once in the mouth, he finds bitter now in the belly, and that which the world esteems worthy of their care, he flies as a man would do a bear robbed of her whelps. Sin is become exceeding sinful to him, insomuch that he cries out, who shall deliver me? He labours greatly, and is very heavy laden: yet he is not willing to fly in the winter, but is resolved to stand the trial; for this man not only brings his former deeds to the light, and there suffers judgment to pass upon them, but patiently takes part in that judgment, who was so great an accessary to them. Nor doth his obedience conclude with the sentence given against past sins, and himself that committed them; but most patiently endures the hand of the Lord till his indignation be over past, and till that which condemned sin, (the fruit.) hath destroyed the very root of it which hath taken so deep hold in his heart, and that the same Spirit of judgment that condemned sin, is brought forth into perfect victory over the very nature and power of sin. This judgment is found and felt in the light, therefore do the sons of the night reject the knowledge of its ways, and the children of the day rejoice greatly in its appearance.

But neither is this all that makes up that good man who obeys the light; for a complete son of light is one that has conquered and expelled the darkness. It is true, he was once darkness, but now light in the Lord, because he hath been turned from darkness to the light, and from satan's power unto God, who is Light itself, and with him is his fellowship continually.-Eph. v. 1 John i. 5, 6.

This is the man, who in the way of the light of the lamb of God, hath met with inward cleansing; for having been purged by the Spirit of judgment, and the Spirit of burning, (otherwise called the severe reproofs, strokes, and terrors of the light in the conscience,) he has ever a watch set up in his heart. A thought must not pass which has not the watch-word, but at every appearance to the mind, he cries stand;" if a friend, and owned of the light, (who is the great leader, given of God for that purpose,) then he entertains it; otherwise, he brings it to the Commander of the conscience, who is to sit in judgment upon it. Thus is Christ the Light, King, Judge, and Lawgiver. And by this he grows strong, and increaseth with the increases of God. Yet he often reads the blessed scriptures, and that with much delight; greatly admiring the exceeding love of God

to former ages, which he himself witnesscth to be true in this; where also many things are opened to his refreshment. So is the light the just man's path, that in every age still shineth brighter and brighter, in which the cleansing blood of Jesus Christ is felt to cleanse from all sin. Thus doth he bridle his thoughts, so that his words and actions offend not.-Jam. iii. 1, 2, 3. Above all, he is often retired to the Lord, loves fellowship with him, waits for daily bread, which he asks, not in his own words, strivings, or will, but as one empty of his thoughts, and jealous of the peace or comfort that is drawn from thence, he silently waits to feel the beavenly substance brought into his soul, by the immediate hand of the Lord. For it is not fetching in this thought, or remembering the other passage in scripture, or designedly calling to mind what has been formerly known, that gives right peace; but every immediate word that proceeds out of the mouth of God, that can satisfy him. In short, he that obeys the light, is thereby taught to deny ungodliness and worldly lusts," and to be sober, righteous, patient, humble, meek, upright, merciful, forbearing, forgiving, peaceable, gentle, self-denying, constant, faithful, and holy, because the Lord his God is holy.

Thus have I given a brief account as well what he is not, as what he is, who is obedient to the light within, which is Christ's spiritual appearance in the heart, whose holy blood is sensibly felt to cleanse, atone, and save all those who believe and abide therein, both from the guilt and pollution of sin.

CHAPTER XXIII.

The discourse hitherto summed up, and concluded, with an exhortation to all professors of religion, especially our opposers.

I will sum up the whole of this discourse into these few heads:

I. That salvation is to be saved from sin first, and wrath consequentially. "He shall save his people from their sins.” Mat. i.

II. That Christ, the Word-God, has lighted all mankind, not only after his coming in the flesh, but before. And that the Light has ever been sufficient, as well as universal, to lead to God all such as have obeyed it, as by its properties and effects is demonstrated.

III. That the difference betwixt the time of the law and that of the gospel, as generally distinguished, was rather in manifestation than in nature. God might be as much more propitious and bountiful to the last ages, (be it that they were

better able to receive such extraordinary discoveries, or that it was the alone good pleasure of his sovereign will,) as he was to the former ages; yet that he gave them a sufficiency of the same Divine light, to conduct them through the world to eternal blessedness.

IV. That Jews and Greeks, heathens and christians agree in this.

V. That still the pre-eminence is given to Christ's manifestation in flesh, both generally and particularly, that being both the fulness of time, and fulness of discovery, which put an end to the types and figures, and carnal commandments, by showing forth an abrogation and consummation of them all, in Christ the substance itself. In which state they are not needed; but in comparison thereof, they are, (though once they were as calenders, for weak people to read some mystical glory by,) but beggarly elements" now.

VI. That not only in that flesh, did the Eternal Light preach forth itself the end of these things, by revealing and becoming the author of a more plain and perfect way, though less easy to flesh and blood, (placing the stress of all upon an evangelical righteousness, whereof he became the first minister, and our most holy example,) but he also appeared in that public body, so peculiarly prepared, a general Saviour, by his life, doctrine, miracles, death of the cross, and resurrection; in and by all which he obtained a name above every name."

VII. That nevertheless, not to the body, but the holy Light of Life therein, is chiefly to be ascribed the salvation, and to the body, however excellent, but instrumentally; for that it was the Eternal Light and Life, which gave the weight to all the actions and sufferings of the body.

VIII. That the benefit then procured is not witnessed by any, but as they come to believe in Christ the Light as he doth appear in the heart and conscience to save from sin, destroy the works of the devil, finish transgression, and bring in of his everlasting righteousness. Wherefore to imagine one's-self entitled to a state of salvation, whilst in rebellion against the Light within, which is Christ's inward knocking and appearance, must needs be a delusion most pernicious, and destructive to the souls of men.

IX. That upon the whole it is determined and concluded, that Christ is that light which shineth in the conscience.

X. That the light is proved by reason, both universal and sufficient. The first, from the consent of mankind and the goodness and rectitude of God. The second, both from experience, and that it were inconsistent with the goodness and wisdom of God, to give a light to his creature insufficient for the work for which he gave it.

Thus in short have I given the heads and results of most of the matter contained in the whole discourse upon the Light.— And I entreat our adversaries, they would seriously weigh the whole, before they either reject it, or pretend to reply to it. But let them be advised to try the virtue of the Light, before they sentence it to have none. And in the love of God be once prevailed upon, to consider if something in them doth not really condemn them for evil, and amongst other things, for these brisk attempts against it, and unreasonable undervaluings of it.

Oh, why should men covet to know so far beyond what they faithfully practice! Let them first out-live the just and holy requirings of the Light, before they put these barbarous affronts upon it, as a "Will in the wisp," a "dark lanthorn light," "natural," "insufficient," "ignis fatuus," the Quaker's idol," and abundance of such like frothy, profane, and indeed blasphemous epithets, which some have wickedly bestowed upon it, as if they were its proper names. When the scriptures they would oppose to it, plainly tell them that the whole work of the apostolical ministry was, "to turn people from darkness to the light, from the power of satan unto God, that they might have remission of sins." As much as to say, such as are turned to the light, are turned to God who is light; and those who abide there, both have remission of the punishment, and purgation from the defilement of sin.

And whatever any may think of us, we both believe, assert, and will maintain, against men and devils, that God is light; and that out of the light, or void of his divine illumination, no man can know him, and consequently not worship him, unless they should worship an "unknown God." That such as receive this illumination, and rebel not against it, but improve this heavenly talent, they have fellowship with the pure eternal God, and experience the blood of Jesus Christ to cleanse them from all unrighteousness.

If any think to arrive at glory another way, and will not be admonished, let them proceed; we speak what we know, and can but declare what we have felt of the work of God in our hearts. The scriptures we highly value. But we believe not the things we often quote thence to be true, only because there, but for that we are witnesses of the same operation, and bring in our experimental testimonies to confirm the truth of theirs.And such truly honour the scriptures: all others are at best but empty scribes, and pharisaical babblers.

So with God I leave my labour in this particular, desiring that his heavenly light may yet more abundantly arise upon the dark hearts of mankind, and awaken them to repentance, that since it hath so long shined in darkness uncomprehended, till