_Eusebius._ I cannot deny what you say, and yet it seems to me to derogate from scripture. _Theophilus._ Would you then have me to say, that the _written word_ of God, is that word of God, which liveth, and abideth for ever; that word, which was with God, which was God, by whom all things were made; that word of God, which was made flesh for the redemption of the world; that word which lighteth every man, that cometh into the world; that word, which in Christ Jesus is become wisdom, and righteousness, and sanctification in us; would you have me say, that all this is to be understood of the _written word_ of God? If this cannot possibly be, then all that I have said is granted, namely, that Jesus is alone _that word_ of God, that can be the light, life, and salvation of fallen man. And how is it possible more to exalt the letter of scripture, than by owning it to be a true, outward direction to the one only true light, and salvation of man. Suppose you had been a true disciple of _John the Baptist_, whose office was, to prepare the way to Christ, how could you have more magnified his office, than by going from his teaching, to be taught by Christ? The _Baptist_ was indeed a _burning and a shining light_, and so are the holy scriptures; _but he was not that light, but was sent to bear witness of that light. That was the true light, which lighteth every man, that cometh into the world._ What a folly would it be to say that you had undervalued the office, and the character of _John the Baptist_, because he was not allowed to be the light itself, but only a true witness of it, and guide to it? Now if you can shew, that the written word can have any other, or higher office, or power, than such a ministerial one as the _Baptist_ had, I am ready to hear you. _Eusebius._ There is no possibility of doing that. _Theophilus._ But if that is not possible to be done, then you are to come to the full proof of this point, _viz._ that there are two ways of attaining knowledge, goodness, virtue, the one by outward, verbal instruction, either by men or books, and the other by inward light, goodness, and virtue, in our own renewed spirit; and that the former is only in order to the latter, and of no benefit to us, but as it carries us farther than itself, to be united in heart and spirit with the light and Spirit of God. Just as the _Baptist_ had been of no benefit to his disciples, unless he had been their guide from himself to Christ.