by it and though the Spirit should â—ver make use of it yet it would be Holy and Spiritual it being 〈◊〉 which discovers the Holy Nature of God who was the Author of it J. C. pag. 8. Thou either ignorantly or enviously if not both affirmed that whoever hath tasted that the Lord is gracious never takes up with the Quakers Christ Answ What I say I say upon my Knowledg and experience having conversed with the Quakers so frequently and read many of their Books and know that this was the reason viz. my tasting of the Grace of Jesus Christ why I did not in the midst of the Scepticalness of my mind take up with the Quakers Christ finding so much sweetness and comfort in the Knowledg of him Crucified and so abhorring to believe in the Light within as the Christ of God J. C. pag. 16. The Quakers Christ is the Lords Christ Answ Now let this John be fairly tryed whether the Quakers Christ be that Christ of Jehovah which is spoke of here Lâ—k â— 26. which Simeon was to see before he died according to the revelation he had This was the Child Jesus which was born of Mary the Virgin of the 〈◊〉 of David according to the flesh whom Simeon took up in his bodily arms vers 28. that Messiah whom the Prophets spoke of vers 31 32. Now how wilt thou be tryed in this matter I know no better way than by thy Peers and Equals in the Ministry while you be all guided by the self-same infallible Spirit and do own them for Quakers whâ— shall mention Mr. Faldo hath impannelled a sufficient number in this Case and I desire the Reader of these lines to look into that part of his Book which treats of this thing viz. the Quakers deny the Christ of God he hath there to good purpose saved me a labour in transcribing out of the Quakers own books many of their sentiments touching these things And though thou hast been so shy John as not to open thy self in thy wiltings in this matter yet thou darest not deny these men to be Quakers I will but transcribe a few of the lines of the greatest Rabbies and leave the rest to be read in the Book with those Judicious detectings of them by our said worthy Brother Let us hear George Fox speak first as it is most meet in his Book called the Mystery pag. 71. And Christ's nature is not humane which is â—thly for it is the first Adam's Now John what is in this plainly but that Christ that Simeon had in his arms is not the Lord 's Christ for he had a nature humane which was earthly of the first Adam for he was made of a woman in Gal. 4. and the Son of Adam in his genealogy which nature is now in Heaven glorified according to the Scriptures We believe that Christ had a Soul too and hath still as well as a Body and a Divine Nature as well as Humane which word though you quarrel with it is no more but what belongs to man or mans nature and the Scripture in Hebrews saith He was like us in all things sin excepted Let 〈◊〉 come next in his book pag. 20. What saith he for that which be took upon him was our garment even the Flesh and Blood of our nature so far is good But hear again which is of an earthly perishing nature yet it saw no Corruption according to the Scripture in the Acts. But let us have the rest but he is of an Heavenly nature Jesus then that Simeon took iâ— not the Christ but only a garment the perishing flesh and bloud of our nature â—cording to this Doctor Hear again a Mystery And his Flesh and Blood and Bones of his nature i. e. Heavenly This is the Quakers Christ Heavenly Flesh and Blood and Bones which came down from Heaven as they suppose and did tabernacle in the carnal body and flesh and bones for a while which is in every Quaker now This is the Quakers Christ not that which Simeon had in his arms and is now in glory The next is 〈◊〉 his Princip pag. 9. They are false ministers that preach Christ without Then Simeon had him only within Sword of the Lord a Treatise of Smiths pag. 24. Your imagined God beyond the stars For again in his Book called the Great Mystery pag. 286. the man 〈◊〉 speak Christ in the Male and in the Female He is giving an account why a woman may teach Now John the Quakers Christ is the man in every Man that is a Quaker and every Woman I will likewise set down here what I had from Christopher Taylor a Teacher among you he confessed to me when I asked if the whole Christ was within him and so if the Man Christ That the Man Christ was within him where is the Mediators Intercession then art thou not ashamed of such a People as this Come out from among them and own the Christ of God If ye believe not that I am be saith Christ ye shall dye in your Sins John 8.24 By these Testimonies Jesus of Nazareth is not the Quakers Christ What is then the Christ it is that Light that is in every one that reproveth for some Immoralities which every Drunkard and Unclean Person hath in his Conscience Here now one for all speaking plainly FOX the younger a great Author pag 49 50. 〈◊〉 scorn me the Light in you they have disobeyed it and called it a nature Light and ye have said that I the Light am not able to save those that believe in me Mark this is the Quakers Christ but further pag 54. that if you would believe and wait in me the Light I will purge out all your Iniquities and forgive all your Trespasses none forgiveth sins but God and I will change your natures and will make you new Creatures therefore it is very God if you harken to me and obey me the Light within it should be a Person by this for actions are ascribed to it Now how often have I heard this spoke by your Teachers God manifested in the Flesh clapping their Hands upon their Breast this Flesh Here Major Corbet once a Quaker in his Book against you on this Subject Well now let these stand together and John do thou speak for thy self Either these are no Quakers and thou disowneth them and their Writings or the Light not Jesus of Nazareth is the Quakers Christ so not the Lord 's Christ Therefore John thou dost but Juggle in thy words like the Men on the Thames Roweth one way and looks another pretends to the Lords Christ and it is nothing but the Light within every Man By this you may know what he means by his Testimony to Jesus in the latter end of his Book J. C. The same that delivered Paul from his wretched state Answer That Christ that delivered Paul from the guilt of Sin and Punishment while Sin dwelt in him was Jesus of Nazareth not the Quakers Christ the Light
then speak the same things with the Spirit in the Scriptures which it doth not and agree with it self in others of God's people in the Nation and it is directly contrary 1 Cor. 12.3 Wherefore I give you to understand that no Man speaking by the Spirit of 〈◊〉 calleth Jesus Anathema Now I have heard Jesus slighted by you 〈◊〉 one will aver it that Naylor said Mary was a Whore and her Christ 〈◊〉 a Bastard Now John I am not perswaded that it is the Spirit of Christ a Spirit there is if not of the same Christ it 's against Christ and in the Room it 's exalted by you above all that is called God and worshipped Fox the younger pag. 53. saith I will make them know that I the Light am the true eternal God that Created all things it sits in the Temple of God shewing it self that it is God i. e. you 〈◊〉 called it God you and your people believe it is God your people 〈◊〉 worshipped it as God attributed that to it that is not to be given to any but God is not this the spirit of Antichrist Let the Reader 〈◊〉 Faldoes Book and turn to that part called the Quakers Idolatry How plain now is it that it is the Spirit of Antichrist that deniâ—h Jesus to be come in the Flesh 1. John 4. Now the known Comment of the Quakers is in the Flesh i. e. the present Flesh the Light being in them the Offices of Christ have been denyed his Prophetical in that they deny the Scriptures to be the Rule and all Ministry but their own 2. The Priestly in that they say he was and is crucifyed 〈◊〉 offered in them Kingly in that they deny all the Government and Discipline of Christ and Ordinances that he hath set up and have 〈◊〉 up a Monarchy at Devonshire-House is not this their Spirit of Antichrist The Parallel will run better betwixt Francia Spira and thy self in that thou hast forsaken and denyed that way thou once was of in London and those that once thou prayedst with and had Communion with It is the Grace of God I acknowledge that hath kept me from 〈◊〉 hitherto and from his condition whom yet many in Charity apprehend was saved As for thy last words of Madness and Distraction I know that the Lord might in Righteousness send it upon me when 〈◊〉 pleaseth and if he do he is just he may do with me as he will but 〈◊〉 recoils of Conscience for writing that Epistle will not occasion it for there are none I can say John that if God turn thee presently into Bedlam nay if with Nebuchadnezzar for seven years together among the Beasts of the Field to converse with them and eat Grass among them till thou hast Hairs like Feathers and nayls like Claws till thou shouldest be like a Vultur or some Ravenous Bird God would he Righteous because thou hast been exalted and lifted up and hath not given neither yet doth give that Glory to Jesus Christ of Nazareth which is due to his Name Dan. 4. Those that walk in Pride he is able to 〈◊〉 J. C. Par. ibid. My Soul could even pitty thee because if thou 〈◊〉 not of these and the like Passages viz. That the Quakers Spirit is a Spirit of delusion and their Doctrine Antichristian Gods displeasure will break out as fire c. Answ What I write I write deliberately I have known the Quakers these twenty years and have Conversed with them and tryed them and believe that if Paul and Peter Moses and David Luther and Calvin had been on Earth they would have said the same and the Generation of the Godly throughout the Nation say the same and therefore in threatening me with God's displeasure thou threatnest all the people of 〈◊〉 in the Nation calling us all but so many Bryars and Thorns â—it 〈◊〉 nothing but to be burned As for thy Pitty Oh that thou wouldâ—◠〈◊〉 thy self and thy followers who ere long will be summoned 〈◊〉 appear before the Tribunal seat of Jesus Christ of Nazareth to give 〈◊〉 account of all your slighting thoughts and hard Speeches of him 〈◊〉 hath been and is the great stumbling stone and Rock of offence among you to this day against which you shall all be broken if you 〈◊〉 not from your errors and one day he will griâ—d you to poude◠〈◊〉 know that this our High Priest pittieth us and hath compassion 〈◊〉 wherein we go out of the way through ignorance he will give Repentance unto Life J. C. To burn thee up among the Bryers and Thorns that muster up 〈◊〉 in Battel against him and his ever blessed appearance in Spirit 〈◊〉 power in the hearts of that poor despised people Answ We do wait for and love Christ's glorious Appearance and â—â—cond Coming in Person and detest that wicked error of yours in preâ—â—ding to the Appearance of the Light in you for the overturning of 〈◊〉 his blessed personal Appearance Oh how will you be ashamed then 〈◊〉 cover your Faces because you have changed the Christ of God into Robbers Light that goeth down to Hell with him in a word none 〈◊〉 despise the Quakers for their Poverty as thou seemest to intimate 〈◊〉 for their desperate Pride Scornfulness Stiffness and Hardness in 〈◊〉 strange Opinions It 's well if we could see them coming out of 〈◊〉 errors as fast as out of their Poverty John thou art worse than â—am the conjurer for he did but endeavour but thou hast actually â—ed all the Israel of God Your Religion will turn at length into â—letons Religion I fear several of you do center there that is a curâ—â—â— Religion let your inchantments fall upon Babylon and Hell from â—nce they came there is one cursing them whom God hath blessed 〈◊〉 blessing of Abraham is upon us through Jesus Christ who will one â—judg betwixt you and us J. C. Pag. 16. God hath and doth always bless the Faithful among 〈◊〉 and they shall be blessed Answ This is John Crooks Testimony in the end of his Book We 〈◊〉 like wise that God doth bless the Quakers and that very much 〈◊〉 alas it is with Esan's Blessings and Ishmael's Blessings left-hand Blefâ—ings those that are faithful as thou sayest i.e. industrious and honest in their callings with the Riches of this World the highest Blessings we 〈◊〉 see is only this that being faithful to the Light within they continue in Morality but they live not at all in the knowledg of 〈◊〉 Christ but the God of this World doth strangely blind them 〈◊〉 Now if the Gospel be â—id it 's â—id to them that are lost 2 Cor. 4 3.â— what an efficacy of error do we see upon this people presently to believe so many â—ies what a fore heavy hand of God is against you in that they are left to such scattered naked bewildred Judgments in the things of the Gospel that we can conclude no other and have every day more ground for it than other that as
THE Quaker Converted to Christianity RE-ESTABLISHED Upon the same sure safe and only Foundation Jesus Christ crucified and his Righteousness imputed for Justification Having yet no mind to change the sweet and easie Yoke of CHRIST's GOSPEL for the Old Covenant-Yoke of QUAKERISM which he found so burdensome and intolerable OR A full REPLY to a Book entituled Rebellion rebuked written by John Crook and William Baily both in the Ministry among the QUAKERS Written by WILLIAM HAWORTH a Contender for the Faith once delivered to the Saints With an Account from WILLIAM DIMSDALE the Person so frequently mentioned in this Treatise Acts 13.8 But Elymas the Sorcerer withstood them seeking to turn away the Deputy from the Faith Mat. 23.13 But wo unto you Scribes and Pharisees hypocrites for you shut up the Kingdom of Heaven against men for ye neither go in your selves neither suffer ye them that are entring to go in LONDON Printed for Jonathan Robinson at the Golden-Lion in Pauls Church-yard Anno Dom. 1674. AN EPISTLE TO JOHN CROOKE Wherein his EPISTLE is Answered JOHN CROOKE MY first coming to Hartford was soon after some sharp and long Buffetings that I had been exercised withal as my Christian Friends know The Lord was but then rebuking Satan taking the Lyon off me and delivering me and restoring Comfort to me there did remain many impressions of those Buffetings upon my Spirit which the Lord in rich Mercy hath since healed and taken away the smart and pain by giving me Faith in the Blood of sprinkling much Guilt and Filth was left upon my Conscience contracted by that long Combate Satan finding so much in me to work upon but there hath been a washing and pardoning and reconciling and Sanctifying since that time Coming to Hartford I found many of the People called Quakers Inhabiting there was glad in this respect that I might thereby have occasion to try their Spirit Way and Doctrine farther which at London and elsewhere I had been frequently searching into Hereupon I refused no Converse or Society with them and my behaviour towards them was with Love and sweetness insomuch that I have in my publick Preaching given offence to some of â—r bearers in that what was commendable in the Quakers practice I have reckoned up and praised at such times as I have Preached Truths against their Opinions My carriage was such towards you that it was frequently reported that I was not far from you that I was coming to you I was very willing to entertain discourse with any of you and with thee when it was desired by some which was effected it appears thou hast not forgotten it in that thou mentionest it in this Epistle that it was in some freedom from Heat and Passion That Meeting was beneficial to us by reason of a Concession from thee at that time viz. That the New Creature was an higher thing than the Light within and that you did but point out people to the Light in order to the New Creature Remember this John of which there are many Witnesses Within two days I had another discourse with thee in the Town and I dare appeal to all the Light thou hast in thy Conscience if there were not much extravagant Heat that day in thy self and Friends Thou may'st John to this day hear it that some of thy own party said that John Crooke was not in a right Spirit that day Pray forget not John what a good and wholesome Truth thou opposedst that day viz. the everlastingness of the Covenant of Grace saying that David was out of Covenant when under his Temptation This thou knowest Arminius is for and all the Jesuits viz. a Total falling from Grace In that dispute I dare not say I had no itch after applause or vain Glory stirring in me nor any anger but I can say through Grace my main design was for the defence of the Truth for the prevention of errours Not long after this God's providence ordered a Prison for me where there were many of thy Brethren forty or fifty some of them were Teachers and had been for some considerable time Here I had a fair opportunity of making inquiry and informing my self whether the things I had heard reported of this people were true as to their Opinions whether I had such cause to be so jealous of them as I was having discoursed them before the Lord keeping up this Principle still in me that I would follow Truth in whomsoever I found it Here many days did I engage in debates with them touching many great things in Religion viz. Touching Original Sin against this that any such thing was upon Children when they come into the World they did contend viz. Christopher Taylor Lewis Lacondy with others of them The last named asserted that a Child when born is as innocent as Adam in Paradise was before he sinned Christopher Taylor disputed very much against the Resurrection of the Body with me This same Christopher called the Doctrine of Election a Devilish damnable and Blasphemous Doctrine How often did I beâ— this Man repeat this in his Preachings do this and Live which is the voit of the Law in opposition to the Gospel Rom. 10. Thomas Bur of Ware did at that time acknowledge in my Chamber that be apprehended nothing in the point of Justification that we talked of These are Teachers in your Israel And how many times have I heard this Man run in his speaking among the people into most strange uncouth dark unintelligible nonsensical Allegories upon the Scriptures The Lord lay not this to some of your Charge that are greatly guilty of a dreadful abuse of the Holy Scripture this way and you do still up and down the Countries confound the poor people that must stand and wonder at that which neither they nor the Teachers themselves understand Thomas Moss of Balwick did argue this with me so long that I durst talk no longer lest I should have been an occasion of his Blaspheming viz. That Christ could not be born of the Virgin Mary in case she was a Sinner without sin Thus was I trained up with them eleven Months heard their Prayers made many a time and was glad to hear them in the seeming fervency and Zeal but these Prayers were not to me like the Prayers of the Holy Men of God Ezra Daniel c. Not with Confessions neither did I ever â—ear such an expression as this which Daniel bad viz. For the Lord's sake I could not discern that any use of Faith was made of Jesus as a Mediator now without while the Spirit did seem to stir up sighs within I understand withal this to be one of the first-born of your errours which Thomas Bur would not deny viz. that every one of your Teachers is equal to the Prophets and Apostles and so their writings equal with the Scripture I told Christopher Taylor what William Penn said to a friend of mine viz. that George Fox was as good a Prophet as
not my Judgment He can speak any thing with his mouth to the people and believe the Contrary thing in his Judgment at the same time But to the matter Thou askest me where I find such a word in Scripture as Contrived as if I err from the from of sound words Now John I could be heartily glad if I had never heard a more unsound word from the in thy preaching thou might well have joyned that to it which I have writ in the 6th Head viz. in infinite Wisdom contrived This makes it sound a little better I confess I might have said appointed and that had been the very Scripture-word But this is such another mighty Stone as J. B. threw at me at Hartford when he told me humane Nature of Christ was a word I must not use because not in the Scripture But John is the import of this word any more than appointed ordained willed purposed and are not all these in Scripture Rom. 3. he 〈◊〉 set forth 1 Pet. 1.20 who was fore-ordained But I begin to be 〈◊〉 of playing thus at Pash-pin with thee J. C. Parag. ibid. Sometimes calling Faith our own Righteousness and again without Faith it is impossible to please God as if a Man could please God by Mans Righteousness Answ We have not yet done Who but thee John sees any Contradiction in this Faith as a Habit or Act in us is our own Righteousness I have all along distinguished between Chri'sts Righteousness and Faith in the Epistle this may be seen that upon that Scripture 〈◊〉 4. Abraham believed and is was 〈◊〉 to him for Righteousness I say not the action of Believing but that which he rested upon justified yet this is true likewise that without Faith it is impossible to please God because Faith doth trust to those Sufferings that did pacify please God yet Faith did not dye on the Cross So that we please God by Faith not as being an Habit or Act in us barely so considered but as it doth relate to its Object and takes hold of the Object God is pleased not for Faiths sake but for Christ's sake that Faith Receives I query John whether it be the hand that receiveth the mony or the mony that enricheth yet the mony without the hand is not received whether was it the Eye or Serpent that healed yet not without seeing Did Abel's Faith without Christ make his Sacrifice acceptable or please or pacify God or was it the Sacrifice of Christ that which his Faith respeâ—ed But if you will in this matter hear Fox speak more plainly for John will not pull his Mask off yet Fox's great Mystery pag. 49. This Justification is by the Faith of Christ within for all the Holy Men of God were Justifyed by their Faith and that Faith is in their Heart So this is that the Quakers with their Brethren the Romanists contend for viz. Justifying Righteousness to be within because Faith is within in opposition to which we say Faith is taken Relatively with its Object Christ and so Justifyeth even as David also describeth the Blessedness of the Man unto whom the Lord imputeth Righteousness without Works 〈◊〉 Blessed are they whose iniquities are forgiven c. J. C. pag. ibid. Thou sayest the young Man may now engage without any Peril any Quaker in England This is like Goliahs Boast but let 〈◊〉 him that putteth on the Harness boast as he that putteth it off I suppose 〈◊〉 if not thy self will be of another mind when you have impartially 〈◊〉 the Reply to the young Mans Book to which I refer the Reader to Judg of his great ability or rather his confused indigested thoughts concerning the Mysteries of God and Christ Answ I know the Quakers so well John that they are to me a very inconsiderable Enemy insomuch that any one that hath but by the Holy Ghost been taught the Principles of the Christian Religion may encounter with them and that with little difficulty or danger and when I cast my Eye abroad who they are that you have prevailed with to fall in with you see some you fell upon as Simeon and Levi did upon the Shechemites when they were sore under troubles of Conscience from awakings by the Law before any healings came by the Gospel and picked up them others were straglers from the Camp either that have been cast out of Churches or never setled in any way some that have taken up some prejudices against Christians or through some 〈◊〉 and Ambition highly discontent a sound humble Christian is out of your reach I have talked with many and could not find any of this people that could even give any telerable account of the Christian Religion And how many turn Quakers whose hearts are not turned to God a change in their Carriage and Garb but not in their Soul the same Passions and Pride 〈◊〉 Now Glory if you can in such a Regiment The young Man I confess is no Goliah but more like a Stripling and to take off from the Credit of the story hath been reported by you to be but a meer Boy but in God's strength both he and I have put on our Harness and will not put them off as long as you fight against the Truth and may and will boast in Jesus Christ and in his Truth and Love towards his Elect as the Captain of our Salvation J. C. Pag. ibid. Whereas thou sayest the Quakers keep people in perfect Popish Slavery the Quakers knew no Bondage and Slavery like the â—â—â—dage and Slavery of Sin which you believe all Men must continue in 〈◊〉 of Life and so thou refers us to thy Brother Baylies Book Answ I never saw a people in more perfect Bondage There is nothing more plainly appears than Bondage upon them it is written upon all their Words and Carriages the Principle of the Quakers tends to perfect Bondage viz. That they are to give heed to something within as to an Oracle which hath put many on to hard and difficult tasks going beyond Seas going naked long fastings going three Miles upon their Knees c. and no resistings is not this Bondage and is not this in your Religion viz. That it is to be Obeyed as Fox saith for Life and Salvation and that to perfection That your people sit Brooding upon this Principle in expectation of a Chimaera perfection in this Life must not this be Bondage to the uttermost Now what if they dye before With what fears must they needs depart Only you have got the Popish knack to tell your people that Concupiscence is no sin i. e. evil motions arising not consented to are not sin And here I will take leave in a Digression to propound some Arguments against that error of the Quakers viz. That first Risings to evil in the heart if not consented to are not sin desiring J. C. to give a fair Answer to them 1. That which the Apostle of Christ Paul calleth by the name of 〈◊〉 surely is
a sort of Papists said that every intellectual Being hath enough within it self to make it happy 8. That Man is justified by something within him 8. Bellarmine and others that Man is justified by Inherent Righteousness 9. That the Righteousness that is wrought by the Light which they call Spirit in obedience thereunto is the Righteousness of God and so Justifies 9. The Papists say that the Righteousness which the Spirit works is the Righteousness of God and therefore Justifies 10. The Quaker that Works done in the Light are of value worth and accepted 10. The Papist That Christ Merited that our good works might Merit 11. These say that if we obey and follow the Light that every Man hath the New Creature and Salvation and all Good will come 11. These that there is the Merit of Congruity i. e. a worth in some good works we do before Conversion for the sake of which God gives saving Grace the Spirit 12. The Quakers against the lawfulness of taking an Oath 12. Stilling Idolat page 290. The Spiritual Brethren of the Franciscan Order were against the takeing an Oath 13. The Quaker saith as John 〈◊〉 in his last Book that Law and Gospel are one 13. Bellarmine the Jesuit in his writings saith the same 14. The Quaker speaks of Forgreâ—ess of sins past i. e. till Conversion upon turning to the Light 14. The Papists you may see in their Writings speak of this very much which is called the first Institution 15. The Quakers in scorn as J.C. in his late Book speaks of 〈◊〉 Belief that we their Adversaâ—â—â—â— seek to be saved by calling our 〈◊〉 a fancy and imagination 15. The Papist calls Protestants Solifidians in a jeere as thinking to be justifyed by Faith alone and they frequently call the Faith of Protestants after the same rate viz. a Fancy c. 16. The Quakers write and 〈◊〉 as if they did think that 〈◊〉 will be saved but themselves 16. The Papists say none will be saved out of the Church of Rome 17. The Quakers deny the Saluâ—â—â—â—â— of the Hat to his Neighbour 〈◊〉 to give any Titles to any Men. 17. See Stilling Idolat pag. 314. Ignatius Loyola the first founder of the Order of the Jesuites was in this very mind viz. denied to put off the Hat to any and to give any Titles to Men giving this Reason that it proceeded from too great fear of Men. 18. The Quakers are for silent Meetings making it essential to 〈◊〉 way 18. Stilling Idolat page 332. There is an account of some of the Papist's ways of Devotion some of them were for abstractedness of Life Mental Prayer Passive Unions with God in the Deiform fund of the Soul a state of introversion and for attendance upon God alone in the depths of the Spirit for pure actuations in the Spirit these are their own words out of their own Books see Stillingfleet they are for the vacuity of the Soul and 〈◊〉 solitude c. Stilling Idol 322. 19. They are against making use of our Reason and understandings in Divine matters as in Crooks you may see and in Faldoes Key 19. The Papist speaks of an intire Union with God whereby the Soul is Deified that it is to be attained by self-annihilation the 〈◊〉 of nothingness the Union of nothing with nothing Now 〈…〉 compare Penningtons and 〈◊〉 Canting Language with this see 〈◊〉 they be not akin Stilling Idol 〈◊〉 20. The Quakers do speak of the everlasting Gospel they are come out withal a new Prophecy despiseing the Scripture talking much of the Spirit in opposition to the Scriptures that when this People began then the day came Christ's Light came the pouring out of the Spirit came looking upon themselves as having a greater measure than any fort of people before them owning it in Writing that there is no use of any Gospel-Ordinances as breaking Bread c. calling them shadows that are done away by the substances see an account of Penn by Mr. Hicks Dial. 20. In the same Book pag. 47 some of the Papists were for 〈◊〉 Kingdom of the Spirit and 〈◊〉 everlasting Gospel as a higher 〈◊〉 than Christ's Gospel that the 〈◊〉 of the Father they said contiâ—â—â—â—â— till Christ the Law of the Son 〈◊〉 their time and then the time of 〈◊〉 Holy Ghost was to come in which Sacraments were to cease and 〈◊〉 Administrations and every 〈◊〉 was to be saved by the inspiration of the Holy Ghost without any external Actions WILL. HAYWORTH 〈◊〉 Reply to William Baylies pretended Answer to the Pamphlet as he calls it entituled the Quaker Converted written 〈◊〉 Southwark the 17th of the 11th Month called February 1673. IOB 11.2 3. Should not the Multitude of words be Answered and should a Man of lips be justified Should thy lies make Men hold their peace and when thou mockest shall no Man make thee ashamed 〈◊〉 Bayly Thou Quarrellest with me for asserting that the young 〈◊〉 Willam Dinsdel was once fully of the Way Faith Spirit Princiâ—â—â— of the Quakers and that he went farther than most of them toâ—â—â—â— that which they call Perfection there be four things thou pitchâ—â—â—on to enervate and weaken my Testimony viz. 1. 〈◊〉 Pag. 23. Because he had no ground in himself to go to silent 〈◊〉 upon which thou queriest whether it be the Quakers Way 〈◊〉 Faith and Principle to dislike silent Meetings c. Reply I can if thou wilt put me upon it produce several owned 〈◊〉 you that are constantly among you that are not for silent Meetâ—â—â—â— 2. The young Man said he had not ground for it in himself yet followed be Light it seems thou wouldest have every one be like unto thy self 〈◊〉 other Quakers viz. For silent Meetings whether he hath ground 〈◊〉 it in himself or no otherwise no Quaker thou art in this a Papist 〈◊〉 for implicite Faith 3. It appears that an assent to this practice of yours and the practiâ—â—ng of it though no example for it or command in Scriptures is esâ—ential to Quakerism I suppose this practice must be founded upon 〈◊〉 private Inspiration 4. I challenge thee and any of you to give me any Instance in the â—cripture where the people of God did professedly meet together at 〈◊〉 times as you do sitting together in silence without any prayâ—â—ng or speaking by way of Exhortation or Doctrine thou mayest see 〈◊〉 that it was the practice of some of the Papists that they were 〈◊〉 Mental Prayer and profound silence Pag. 72. 2. Because he had no Grounds in himself to deny the puâ—ing of the Hat when he met a Friend not knowing that he offended God 〈◊〉 Now thou askest whether this be the Quakers way Reply as before I know two at this day that are Quakers and owned by many of you and yet use the Salute of the Hat and if thou wilt call me to it I will find thee several more 2. Thou makest this which is but a Mahumetan Instance an essential thing to Quakerism if
so then Ignatius Loyola the first founder of Jesuitism was a Quaker as you may see before Pag. 72. 3. Thou implyest that God is offended by putting off the Hat in Saluting a Friend then it must be a sin and if a sin a breach of some of the words of the Moral Law delivered by Moses and if so I ask of which Whether of the 5th viz. Honour thy Father and Mother 4. It seemeth thou thinkest a Man ought to keep his Hat on though he is perswaded otherwise and so acts against his Light The third thing Bayly saith the young Man was no Quaker because of that passage that he hath viz. I was ready to assent to every thing the Quakers did whether I saw ground for it or not upon which thou askest whether this be the Quakers way Reply He saith only That he was ready to assent not that he did assent 2. I appeal to any impartial one whether there be not as perfect superstition among the Quakers as among any people under Heâ—ven an affected doting imitation of their Teachers in many things whether any ground for them or no in themselves 3. See the Books stiled the Spirit of the Hat and the other called the Tyranny and Hypocrisie of the Quakers there may you find instances by name of some Quakers that have been called upon at Devonshire-House to submit 〈◊〉 the sence of the Body though it was not according to the Light that he or she had at present The 4th thing is about that manner of Speech which the Quaker 〈◊〉 viz. Thou and not You to single persons asking whether it be the Quaker way Reply Yea it is the way of some Quakers whom I know and coulâ— name they do speak in this common way which is as proper thougâ—â— not in other Languages yet in ours as the other as instances you 〈◊〉 in the Translation of the Scriptures into our Language but to concludâ— this the young Man was of this mind Pag. 3. of his Book viz. the finding something within that did convince him of sin and hearing 〈◊〉 Jesus that came to save sinners because likewise the Quakers 〈◊〉 much of the Light that every Man hath and that there must be Obedience to it did believe that this was the Christ and so did obey the Light 〈◊〉 Christ and found a reformation insomuch that Pag. 8. he thought that he was perfect and without Sin and that he had not if God should call him out of this World one sin to Answer for Now Bayly is not he that is of this mind a Quaker yea a perfect Quaker to Believe the Light within to be Christ to obey this as such to be faithful in it to a Pretended perfection is not this the Faith Way Spirit Principle Life Soul of a Quaker And thou canst not Bayly refuse any but own him that is thus minded although his Light at present tells him that he ought to put off his Hat and Salute his Neighbour and that by his Light he seeth no warrant for silent Meetings and that it will give him leave to say You as well as Thou unless thou wilt take up and defend this Prnciple which is already started at Devonshire House viz. That every single person must be guided not by his or her own single Light But by the Light of the Body of your Teachers which Penn hath pleaded for in a late Book So then your first professed Principle is gone and every one must no longer Act as he is guided by his own Light Answer plainly Bayly and rail no more for my calling him Quaker I do still believe by all that ever I could learn by my Converse with the Quakers and reading their Books that he was as real a Quaker as was in England had as far improved their Principle as any of you as for the other things thou mentionest they are but the Appurtenances of a Quaker He that hath the Soul and Body of a Man is certainly a seal Man although he wants some Hair or Nails or the like So here or I look upon this Clownish Custom rather as an excrescency from the Body as a Wen or Wart or some proud Flesh rather that is arisen and grown out of your false Principles that leads directly to Pride and Affectation and singularity in Carriage and Behaviour placing Religion where Christ never did in Hats Lace Ribbon saying You and Thou c. So that Will. Bayly I have not lyed as thou sayest but have told the Truth and need not be ashamed of it The young Man hath sufficiently in his 〈◊〉 Book testified that he was a Quaker which the Reader may view In Pag. 24. Thou lookest upon this abstaining from saying You in our ordinary discourse to be that bridling of the Tongue spoke of in James 1.26 Now I query is every one that useth this mode of speaking guilty of an unbridled Tongue And doth every one that is such deceive himself and his Religion in vain And so he is damned Again I query whether James the Apostle doth not by this viz. not bridling the Tongue understand the same with that in Chap. 3. giving Liberty thereunto to Curse Men v. 9. while we pretend likewise to bless God therewith now if any people in England he so guilty as you this way let others judg so that sooner might all the Wild-Horses in a Country been ruled and broke with Bitts and Bridles than this people caused to desist from cursing all about them What a bridled Tongue this Baily hath you may see in his Book which is full of Railings In the same Page thou speakest of thy sufferings for these things Reply We Justify not them that persecuted you but say if you suffered not in some things as busie-bodies in other mens matters disturbing many a Holy Man in his Ministry but as Christians you need not be ashamed glory not in your sufferings but learn to glory in Jesus Christ In Pag. 25. Thou assertest that silent Meetings are a means through which the Quakers came to know the Lord and thou goest about to proâ—â— that the Writers of the Scriptures and Holy Men of God of old calling them your Brethren were for silent Meetings in their Practice Reply I have read in Rom. 10. v. 17. That Faith cometh by hearing but thou assert'st it cometh without hearing v. 14. How can they beâ—â— without a Preacher but thou hast found a way by silent Preaching 1 Cor. 1. it 's said By the foolishness of Preaching to save c. but it 's foolish to talk so here is a way found out to save without Preaching I query what that Lord is and what that Salvation is that ye came to know by silent Meetings Whether any other than the Light within and Obedience to that Light and thereupon some Peace which indeed may be attained without the Gospel being heard The Indians have this in their Religious Meetings but can Jesus Christ the Lord and Salvation by him be known
of obeying God hath not lost his power of Commanding and he may justly demand that of a Man which he hath wilfully lost and deprived himself of In a Word God condemneth none but those that have freely run on in sin and impenitency to the last And this Baily is Equal and Just Baily But if all Men are lighted with the true Light as I Believe then by your Doctrine some have two Lights another Light besides the True Light Reply It 's no absurdity at all to say that two Lights of two kinds and natures may be in one and the same Soul at one and the same time As the Light of the Sun and Moon are seen at one time in the Air. Baily If it be of another kind speaking of the Light that the Saints have then it must be a false Light because the other is a trâ—â— Light Reply We have granted that the Light every Man hath is a true Light in its kind and so is the other true in it's kind both true yet differ in Kind from one another The Light of the Moon some apprehend differs in Kind from the Suns Light Yet the Light of the Sun is not false because the Moons Light is true An Ass differs in Kind from a Man yet he is as true an Animal as a Man Here is all the strength of Argument I can find Let the Reader now judg who is guilty of confusion and blindness Baily And after thy confused Prayer p. 11. to Christ in thee and to Christ in the Heavens and by and in the Spirit as thou thoughtest thâ— sayest several weeks was I in this trouble making my Condition known to no one because I would not be perswaded to any thing but did wholly rely upon the inward instruction of the Lord Thus did my hope perish How did thou rely upon the inward instruction of the Spirit when thou prayed in that confused manner as aforesaid Consider it Reply He did rely upon them in the same way as the ignorant Quaker doth for he was one at that time and so this Lord was no other than the Light within and the instructions of the Lord that he speaks of no other but the Dictates of Nature No wonder he wandred Nature will not teach the right way of Prayer neither can 〈◊〉 will it shew that the Father through the Mediator Jesus is to Worshipped All may see by this what darkness ye be in in your â—â—ship and what Confusion and that you follow the dictates of 〈◊〉 Light of Nature and leave the Instructions of the Spirit in the Holy Scriptures It 's very lately a Quaker acknowledged she Worshipped Christ within and being ashamed of what she had spoke afterwards said she Worshipped Christ without also May not we say â—â— worship ye know not what Baily Did any ever rely upon the inward Instructions of the Lord and their hope perish Bring one Example for this Reply The Hypocrites hope will perish and every one that makes not Christ Jesus God and Man his Hope is a Hypocrite â— Tim. 1.1 Which is our Hope The inward Instructions of the Spirit lead to this Jesus Christ God and Man and whoever depends upon them in the 〈◊〉 of hearing the Word preached and reading the Scripture For the Spirit teacheth in the Use of these means their hopes shall be strengthned But this dependance was only as he thought upon the spirits teachings That expression viz. As I thought should be taâ—â—n in here But he was mistaken in that they were but Natures Dictates he was guided by when the Spirit came that led him to Christs Righteousness from his own And an Example as thou demandest I give thee in this same Case in Paul before his Conversion Acts 26 2â— I verily thought with my self that I ought to do many things contrary to 〈◊〉 Name of Jesus of Nazareth He had the Light within at this time be thought this his Duty to Act against this Religion he rested in his Law-Righteousness he surely would have answered any that would have blamed him that he did all by the inward Instructions of the Lord for he followed his Light he verily thought c. it 's said yet in that State of Law-Righteousness his Hope perished Baily Thou sayest thou had'st peace of Conscience by the powerful work of God without thee Is this like Scripture-Language Reply Yea the Spirit doth every-where testify what the young Man instanceth in there viz. That the Fathers preparing a Body for Christ was the Work of the Omnipotent Power of God sixteen hundred years since his bearing sins in that Body and the Curse of the Law his dying in that Body and yet could not be held of Death but rose again God's upholding him in and through all those things was the wonderful work of God without us before thou and I and this young Man had our beings Let the Reader take notice that In Pag. 42. Baily acknowledgeth this that here he snarles at his Woâ—â— are viz. We deny not the Work of God and Christ without And likewise doth not the young Man own a work within This Doctrine he saith was manifest to him in the Spirit that was within surely His next Words are viz. Working Faith in me by this I had Peâ—s of Conscience All this was within Yet all this Work was not the Righteousness that justified him but that was by the powerful work without us in giving Christ for us Near the end of pag. 41. He threatens the young Man with trouble and concludes thus Baily The Lord hath spoke it Reply Doth he not pretend to as high an Inspiration as the Apostles And yet in the next Paragraph bewrays himself to be a weak fallible Man in that he saith Baily The Yoke which W. H. calls the burdensome Yoke Reply Whereas it was the young Man himself alone without the least intermedling of mine that gave this Title to the little Book as I have Witness calling that bondage he was in to the Law of Works when a Quaker the Burdensome-Yoke Baily Page 42. But did not the Saints and People of God in all Ages witness their Salvation and Peace of Conscience by the powerful work of God within them Reply Yea We heartily own it and the young Man owns it as before And thou art in this page and the next about a needless work none denying this If withal thou wilt but say that these Saints and People of God had some things within them of another Nature than the Light that every Man hath that did thus work in them which did still lead them forth to glory in the personal Righteousness of Jesus Christ for their Justification Therefore the first Scripture speaks for us not against us Baily 2 Cor. 4.6 God who commanded the Light to shine out of Darkness hath shined into our hearts Reply It appears by this plainly that they had not this Knowledg by any Light before but by some Light super-added and shining into them It
sum and substance of the Gospel as coming of the Seed of David according to the Flesh was declared to be the Son of God with Power by the Resurrection from the dead So it is the Power of God his power exerted in Christ's Resurrection whereby we have Justification He rose again for our justification Again the power of God was greatly exerted in working Miracles while they preached the Gospel Heb. 2.4 God bearing them witness with Signs and Wonders with divers Miracles and gifts of the Holy Ghost While you pretend to a New Gospel you should have brought the Power of God to Seal it in Miracles When he calls it the Power of God it may be you understand it as Winkfield did that God's Essential Power is Communicated which cannot be for then would the Creature to whom it 's Communicated be omnipotent And if thou would'st plainly speak out dost thou not think that the Light that every Man hath is part of the essential Power of God which is able to save every one that doth obey it Now Paul speaks not a word of the Light that is in every one here he speaks of his readiness to Preach the Gospel to them at Rome v. 15. which Gospel what it was he had declared before v. 3 4. viz. a Doctrine concerning Christ's being Incarnate and his Resurrection now he saith he is not ashamed of this Doctrine but thou and thy Brethren are for you Preach it now now the reason why he was not ashamed of it is because it is the Power of God c. i. e. The Spirit who is God made use of this Doctrine that many despised to the Salvation of many The Spirit conveyed it self into the hearts of the hearers by this Doctrine and wrought Faith in them to receive it Therefore that Scripture 1 Cor. 1.18 doth explain the Preaching of the Cross i. e. Christ Crucified at Jerusalem without any Allegory not a word here of G. F's Doctrine of a Light that every Man hath to be turned to which thou hast been deluded by is to them that perish foolishness I pray God it be not so to you but unto us which are saved it is the power of God Now Paul Rom. 1.17 proceeds to tell us how this Doctrine not the Law nor the Light nor any other Doctrine is that which the Spirit makes use of to convert change and save because thereby the righteousness of God is revealed from Faith to Faith In the Doctrine of the Gospel is revealed a Righteousness that every way answers the holy Law of God which is the Righteousness that God approves of If I will be beloved of God reconciled have life I must have a Righteousness compleat to bring to God now no Doctrine declares this but the Gospel that declares the Remission of sins by the sacrifice of Christ and that by the Obedience of this one we are made righteous his Obedience without us Now he faith it is revealed from Faith to Faith therefore Faith is not that Righteousness but receiveth it being revealed I have writ the more upon this Scripture because it is greatly made use of by you And some will see hereby that it is not for you at all but against you Let me add this to what thou sayest that being led away by sin is a departure from or denial of the power To whomsoever God gives Faith in this Righteousness he sanctifieth inwardly and whoever hath this Faith he hath it in a pure Conscience and who-ever makes shipwrack of a good Conscience as to morals it 's a Token to us that he hath made shipwrack of Faith likewise if he continue so without Repentance This departing denying of the Power begins in unbelief an evil heart of unbelief in departing from the living God Heb 3.11 The last Scripture thou bringest in is 2 Pet. 3.17 where the Apostle exhorts the beloved that knew the truth to beware left they also should be led away by the error of the wicked Now John what error is there scarce mentioned in the Scripture which thou and thy people are not guilty of In the late Scripture thou namest thou didst plainly read thy self in Hymeneus Now again what errour of the wicked in this vers 3. There shall come in the last days scoffers vers 4. saying Where is the promise of his coming for since the Fathers c. This was the error viz. They did not believe the second coming of Christ Now in the face of how many thousands have the Quakers denyed this speak of his coming again they answer he is come they witness his coming Tell them of that Scripture in remembrance of him till he come why Christ is come therefore the Lords Supper is antedated as to them Thus they are for an Allegorical coming the second time i. e. to the Spirit in giving heed to the Light and so it is without sin unto Salvation according to you Take heed lest your Salvation prove only Allegorical not real I have several times heard it can name one not long since of the Quakers of Hartford that hath spoke it That we that look for the second coming of Christ are but gazers and our eyes shall sink or rot in their holes before we see that day intimating it shall never be John the Scripture is against thee thou hadst better quote a piece of Jacob Beâ—eman J. C. pag. 6. The young man was fully of the Quakers way Spirit Faith and Principle Thy mistake also in this is very gross as may appear by the Answer to the young mans Book in this particular Answer I confess I said that the young man was fully of the Quakers way c. But it seems I am mistaken and that grosly as will appear by thy Brother Baylies Answers which I have looked over and find that the reason that he gives why this young man was no Quaker was because he did put off his Hat and was not satisfied in silent meetings So that I must it seems retract because I did not understand that these two things did essentially constitute a Quaker viz. Silence and Vnmannerliness so that even a Dumb Turk is a Quaker When wilt thou be ashamed of these things John J. C. pag. 6. Thou Say'st the young man was an honest Quaker 〈◊〉 to his perswasion as Luther said of himself before his Conversion c. 〈◊〉 which it 's thus replyed then what are they converted from or to that are 〈◊〉 true to their perswasion Examine thy self and thy people whether you is all things are true to your perswasion if nay then you are come so far a the honest Quaker by thy own confession Answer I said the young man was an honest Quaker c. because there be some Knavish Quakers John thou knowest as in Luthers time many pretended mortification under a Monks Cowle and at the same time were unclean sensualists So some of you it 's known pretend to exact honesty in trade and under pretence cheat
that deep silence thou intimates in case we did look for such an effusion of the Spirit as was at first knowing that the Apostles themselves at Jerusalem waiting for the Promise of the Father Acts 1.14 continued with one accord in Prayer and Supplication I suppose it was not mental Prayer in a silent meeting but we believe by an ordinary Revelation of the Spirit upon our minds in the diligent reading of the Scripture we may be able to understand the Mysteries necessary for Salvation 1 Cor. 2.18 The Spiritual Man discerneth all things J. C. Thou sayest we are to conceive of God according as the Scripture sets him forth to us Ans Thou mightest well have joyned that to this which immediately goeth before it viz. we are prone to measure God by the Rules of our own imagination and to think that what appears to be Righteousness with us is so with him but this would have prevented thy following Cavil I insert it lest the Reader should not have the Epistle by him I ask now Whether the Scriptures or our imaginations and thoughts be the Rule whereby we are to measure God and true Righteousness J. C. pag. 16. But the Scriptures contrariwise Condemn all Mans conceivings saying Eye hath not seen Ear hath not heard it hath not entred into the heart of Man to conceive Answ When I say We it 's plain I understand Saints and Ministers that have the Spirit not those that are totally destitute thereof For I write to a Church of Christ direct my Speech to them and by way of digression to my Brethren in the Ministery And though thou apprehendest none but Quakers and their Ministers have the Spirit give me leave to think that others have and these to whom my Epistle is sent so that thou dost but here trifle as in other places and very Childishly the Scripture doth no where condemn Man's conceivings of Godly the Scriptures and according to them The Scripture thou mentionest here speaks of the natural Man 1 Cor. 2.14 opposed to the Spiritual i. e. the Man that hath no more Light than that which every Man hath Why art thou angry with this John if any do conceive of God according to the Scripture he conceives aright of God and it argues he hath the Spirit But I know where it pincheth thee thou wouldest not that any should conceive of God according to the Scripture but according to the immediate teachings of the Light within I know John thou art an Enemy to the Scripture as shall appear as we go on J. C. ibid. The Scriptures are true as God means them not as Man by his conceivings interprets them Answ If thou wouldest speak out thou wouldest say that this God that only gives the meaning of the Scriptures is the Light within so that according to thee none can give any true meanings of the Scripture but John C. and those Brethren of his in the Minstery Thou art herein as bad as Muggleton the Prophet he saith none can interpret Scripture aright but he Thus John thou hast set up a few Popes at Devonshire-House from whom as from so many Oracles we are to receive the true Interpretation of Scriptures it 's true what thou sayest here But doth not the Spirit who is God give the meanings of the Scriptures in the Scriptures Do not they Interpret themselves best When thou sayest as viz. Man by his conceivings Why are not the Saints Men And the Ministers of Christ Men Ours are still though yours be Women and Virgins But J. C. how didst thou forget thy self in contradicting the Oracle G. F. who said that the Man in the Male and the Man in the Female may speak and so Interpret Scriptures in your Meetings and here thou sayest Not as Man by his conceivings Interprets them J. C. And the understanding of every true Disciple must be opened by Christ before he can rightly know them as it is written he opened their Understandings that they might Understand the Scriptures for till then they are a sealed Book to the Learned and Vnlearned Answ This likewise we acknowledg to be true but then do still query Whether this Light that openeth the Understanding of every true Disciple be not the Light within that every one hath if not then the Light within cannot do it thou grantest and that Scripture thou namest confirms me that thou hast forsaken thy Principle about the Omnipotency of the Light within for in the last of Luke that opening of the Disciples Understandings surely was another thing than any teachings of the Light that every one hath It was some Beamings of the Spirit at that time enlightning their Understandings which are of a different nature from that Light that every one hath as in time we will make evident I grant in the close that the Scriptures are a sealed Book both to the Learned and Unlearned that have not the Spirit of Christ according to Jer. 55.21.11 12. Only I query whether still it be not a sealed Book to all but the Quakers Thou goest on to the next Paragraph of the Epistle and meddles not with a word of this more so that I take it for granted and let the Reader take notice of it that J. C. consents either to this first Principle in the Series of the Principles as in order they are laid down viz. that such is the Purity of God that nothing is accepted by him but what is every way compleat and perfect and if so then he believes that Righteousness within which consists in the vertues and gifts of the Spirit in every Quaker is every way perfect and compleat and for this compleatness is accepted and that it will hold the test before God's Tribunal and so will justify us and that it is beyond the Righteousness of the Elect Angels or he doth not consent to it if so then he is afraid to touch it but silently passeth it as a Principle that is altogether too strong for him to encounter though it 's the basis of all the rest touching Imputed Righteousness J. C. pag. ibid. Thou utterest many words about the Confession of Sin as if the Quakers were against the Confession of sin to God Answ As to this Head or Principle that is also asserted thou dost not speak any thing viz. None of the Sons of Men since Adams fall that was no more than Man hath ever brought neither can any of them bring this perfect and compleat Righteousness to God either thou consentest to this or no if thou dost as by thy silence it should appear then what becomes of the Quakers Perfection that thou and all have pleaded for It is then a Perfection that is not a compleat Righteousness if thou dost not think this true thou playest the Hypocrite in not contradicting it but if thou would not juggle and play Leger-de main thou dost think that Man can bring a compleat perfect Righteousness since the fall and this Righteousness is in every Quaker wrought
with such Blasphemies viz. Given forth by the Spirit through the Trunk of the Body of FOX or such a one Horrible Pride And therefore do your Disciples at this day account their Writings of equal Authority with the Writings of the Apostles nay beyond them because a newer Revelation of a later Date you be advanced to a good Degree but to the thing now what is this instance of an extraordinary Power of the Spirit to the ordinary working of Gifts in Sanctification which thou art treating of There are 7 Lines follows that are but Queries to the same purpose as before which I have Answered fully to viz. I have said in My Answer that we are for acting and doing and by the Holy Ghost yet dares not trust to it but to Christ In the End of this Paragraph you have this Neither is it we that speak as we are kept truly â—lent out of all our own thoughts but the Holy Ghost in us Mark 13.11 Answ Here is speaking and yet silence Reconcile contraries as you can that place in Mark speaks of the Holy Ghost being promised to the Disciples in times of Persecution to assist them in their Confessions of this Faith I am pleading for viz. Salvation by a Crucified Jesus as their Righteousness when they should be called to an account before Tribunals as if we could not have the Assistance of the Holy Ghost to enable before Magistrates or Quakers to confess the Faith but we must of necessity make this assistance our very Righteousness that Justifies us what weakness is this J. C. Pag. 15. Thou sayest our Righteousness is but the Righteousness of mere Man c. And yet before saith it consists in the Gifts and Vertues thâ— the Holy Ghost works in our minds See thy Confusion from thy 〈◊〉 words Answ I can see none and let the Reader Judg Thy Soul 〈◊〉 is the Soul of a meer Man yet the parts of it consist in Understanding and Will which God hath created and given the Light within is the Light of a meer Man yet it consists in a Faculty which God hath given of discerning Moral good and evil and a reflex Act of Coâ—science in accusing or excusing according to a Mans Actings thereunto So here when I say the Spirit works these there is the efficient cause when I say of meer Man there is the Subject in which it is wrought still to distinguish it from that Righteousness that Justifies that is the Righteousness of one who is God and Man Colâ—ss 2.9 This Scripture proves Christ to be God and Man for in him dwelleth All the fulness of the Godhead Bodily What is that Him and what that Fulness of the Godhead Where is now Confusion Reader J. C. pag. ibid. One Righteousness is perfect and compleat the other 〈◊〉 faulty imperfect and incompleat thou wouldest make them two in nature and kind the one from Heaven the other on Earth the one Christ's the other ours and yet saith it is incompleat as to Degree then they must be one in kind for Degrees varie not kind or Nature Answ That thy heart smote thee a little when thou was writing this John appears to me by thy way of expressing they self Thou sayest I would make them two in Nature and Kind c. Why then there was something spoken that made it evident as that the one was Christ's the other ours That an Adversary could not but take notice of it Degrees thou sayest varie not kind which is true in things of the same Nature But here I have plainly by thy own Confession made them of various Natures then this Sentence viz. faulty imperfect incompleat as to Degree must necessarily be restrained as to those things of their own Nature of which I am speaking viz. our own Righteousness and no more is in it than this viz. That the Spirit in working it in our Souls doth not work it up to that height as that 〈◊〉 thing of sin remains in us but as to the other Righteousness there was no spot in Christ Remember the Proverb Rather than Satan will 〈◊〉 he will play at a small Game Rather than thou willt not manifest thy enmity against Imputed Righteousness and be a Patron of our own to Justify us to take off from Christ thou wilt play a small low Game J. C. Pag. ibid. So it is manifest that thou knowest not what thou sayest such is thy confusion no marvel while thou errest from the form of sound words calling it a Righteousness contrived where findest thou such a word iâ— Scripture Answ Let the Reader judg if I know not what I say thou art a â—â—â—ty and not sit to judg in the Case now by saying the Form of 〈◊〉 words and then mentioning the Scriptures who would think 〈◊〉 J. C. began to be ashamed of the Quakers Principles and to own the Scriptures for the Rule which his Brother Bayly disowns and that 〈◊〉 was again returned to his old Christianity from which he had Apostatized and grew weary of those many uncouth strange words and Gibberish Language that Fox brought out of the North resolving to fashion all his words in his Prayers hereafter according to the Dialect of the Scriptures Oh that it might prove true Yet how can I but say this that an Ape that is most like a Man and yet of another kind is one of the most ill-favouredst of the Bruits so it rendereth thee most ridiculous in our eye when we see thee here Ape it so like a Christian and yet knoweth that thou art of a different Species Speak and write like a Quaker or else utterly forsake them my eye hath been deceived sometimes by the Art of Limning in thinking I have seen Living Creatures Men and Women Lions Bulls c. and yet turn but the other side and nothing but a thin painted Past-Board So here I fear many be deceived with thy expressions in thy lines wherein thou appears to a weak eye a Living real sound substantial Christian but I hope I have turned the other side and now it appears thou art but still a thin dead liveless rotten Apostate and Quaker only painted over with better Colours and a little more Art Thou hast got the Art that Gaptains have at Sea that they may have the greater advantage and thou thinkest it Lawful as they do thou comest up to us thinking to board us presently with an English 〈◊〉 and Colours when as thou art absolutely a French Man I have heard lately from one that hath read J. C's Books that in one of his Books he expresses himself to be for this viz. a Liberty for Quakers to admit themselves into all Churches of what Judgment soever This is the Man that is for overcoming not by force of Argument but 〈◊〉 Stratagems This is Romes way at this day And remember that 〈◊〉 writ before an Answer which J. C. gave to one that charged him with what he had said viz. If they were my Words that was
that think in these thoughts of Foolâ—â—ess Satan is frequently exciting and suggesting its true but yet 〈◊〉 experienced Christian may discern those Temptations that arise from 〈◊〉 in his Heart from those Temptations of Satan I grant that in 〈◊〉 we yield not to Satan we are not guilty His Temptations not 〈◊〉 to are our Afflictions not our Sins and likewise it 's true of Christ notwithstanding the Devil's Assaults yet was he without sin But then as I have said these Motions and Desires arise not from Satan 〈◊〉 our own Lust and the very presence of them in the Soul is sinful 〈◊〉 been proved Withal may not I say it 's easier to resist the Temptâ—â— than these in that they are so near close and continued and who is there that though he give not a formal express yet a virtual inâ—eâ—â—â—etative consequential consent he doth many a time unawares when he doth but in the least admit of that which is an occasion of sin Again there is sin habitually in the Will of every Man though at present his Will consents not actually to these Motions These Desires arise from a Will that is corrupted As to that of Christ we say he had no Lust 〈◊〉 his case was different he saith of the Tempter John 14.30 〈◊〉 cometh and findeth nothing in me So that his Temptations were only external and there was no mixture of Evil in them you see it 's nothing to the purpose then to instance in him Now John Crook Who are for Holiness more you Quakers or we who pleads for sin most you or we You say we plead for sin when we deny Perfection in this Life we say you plead for sin in saying 〈◊〉 the Motions to Evil in the Heart if not consented to are not sin we 〈◊〉 this now that your Perfection boasted of is no other than that which every Babe in Christ hath viz. Not to consent to these evil Moâ—â—â—â—â— who now hath most tenderness of Conscience you or we you 〈◊〉 that a motion to Adulteries Murthers Incests are not sin if not 〈◊〉 to therefore need not concern your selves about them groan 〈◊〉 them cry out of them be troubled for them but we say they are sins and their being in us is â—â—â—som and burdensom we 〈◊〉 against them the new Creature in 〈◊〉 is contrary to them and 〈◊〉 with them hates them and cannot bear them therefore we 〈◊〉 the the utter extirpation of them and again no wonder you your 〈◊〉 and your followers prize not Christs Sufferings and Atonemâ—nt but 〈◊〉 Proud Pharisaical resting in Moralities and legal Righteousness 〈◊〉 as you believe this and teach it the people that if no consent 〈…〉 Will to covetous and unclean thoughts there is no sin in them 〈◊〉 Blood is therefore despised by you Paul did despise it in Româ— 7. and was alive self-Righteousness led some to know this by understanding the spirituality of the Law Rom. 7. I was alive without the La◠〈◊〉 c. But to return from whence we came Their slavery appears greatly in this thing in that they adhere 〈◊〉 their Teachers as infallible so that whatsoever they say or write they dare not but believe it as Gospel now is not this Bondage and 〈◊〉 Popish Bondage Yea they are brought into Bondage to every 〈◊〉 Voice any thing they fancy to be but a Vision Revelation 〈◊〉 Oh poor deceived people Yea what Bondage ere long will you 〈…〉 to the Presbytery at Devonshire-House no marrying without their 〈◊〉 judging of matters of fact by their pretended Revelations G. 〈◊〉 solving at his Knees whom he will sending out to the Ministery 〈◊〉 he will You may see this in the little Book called the Spirit of the 〈◊〉 and the other stiled Tyranny and Hypocrisie of the Quakers detected Theâ—e is certainly a great Bondage and slavery to be in Bondage to sin and Lusts and not only the Quakers as thou writest think thus 〈◊〉 others But there is another Bondage i. e. to the Law which 〈◊〉 sore Bondage and that I see the Quakers are in viz. to the Law 〈◊〉 Covenant of works You have tempted God and displeased him 〈◊〉 putting this Yoke upon the necks of the poor people and galled 〈◊〉 necks with it and neither they nor any of you are able to bear 〈…〉 to go about to keep the Law so that in case they keep it not to the height they are damned Cursed is every one c. Gal. 3. J. C. Which you believe all Men must continue in term of Life Answ We say and believe that sin will continue in us for 〈◊〉 Life but that Phrase thou makest use of speaks more viz. our â—â—luntary activity in sin which thou knowest we are against we say 〈◊〉 know that the power of sin is broke by the Spirit in us Rom. 6. 〈◊〉 shall not have Dominion c. But yet it doth dwell in us the Leprosie of Original sin will eleave to us till the House of our Bodies be 〈◊〉 down But John if thou beest for absolute Perfection in this 〈◊〉 〈◊〉 sayest thou not so in this place but thou art for lying hid 〈◊〉 J. C. Parag. ibid. As high as Heaven is above the Earth so far is that 〈◊〉 â—f the Faith of Jesus in you above the Spirit of Antichrist that 〈◊〉 them viz. the Quakers How now is your own Righteousness grown 〈◊〉 haft thou forgotten that thou callest the Gifts and Vertues that 〈◊〉 of God works in your minds but your own Righteousness Answ I am still of the same mind what ever is wrought by the 〈◊〉 is but the Righteousness of the Law i. e. what that Law doth 〈◊〉 in us and of us and that Paul calls his own Phil. 3.9 and 〈◊〉 Righteousness doth grow in us stronger and stronger as we hold 〈◊〉 Communion with Christ but my Confidence which I express in 〈◊〉 words doth not arise from my own Righteousness as thou 〈◊〉 left have it but still from Jesus whom I mention in these words 〈◊〉 height and strength of Faith doth not arise from it self as an Habit 〈◊〉 or Act of ours but from its Object Jesus Christ as before Beâ—â—â—â—â— I say the Spirit of Faith viz. That Spirit that is the efficient 〈◊〉 of Faith in Jesus opposing this to a contrary Spirit of Antichrist Now I have said the Spirit it self was not our own Righteousness but 〈◊〉 it in us and is not the Spirit of God above the Spirit of the 〈◊〉 and smaller Antichrists I believe it therefore speak it and I 〈◊〉 it still and affirm it J. C. Pag. ibid. But take heed of the Blasphemy of the Holy Ghost 〈◊〉 Francis Spira's condition be thine or madness and distraction befal 〈◊〉 Answ To the making up of that sin there must certainly be this 〈◊〉 viz. an Acting against high Conviction certain knowledge and perswasion now I ask my self am I convinced and perswaded that the Spirit of Jesus is in the Quakers I Answer my self 〈◊〉 certainly
God 5. Dost thou Believe that the Man Christ is any where now in being besides that being that the Quakers say he hath in them and if so â—here is he In Heaven Earth or in every Man and every Greaâ—re 6. Whether the Light that you say every Man hath be a Creature or no 7. Whether the Light that every Man hath be of the very same Nature with the Spirit of Faith and Regeneration or of a different kind or take it thus Whether it differ from the new Creature in â—â—cie 8. Whether that which Jesus Christ of Nazareth did and suffered above six hundred years since in Judea be not the matter of fallen Man's Instification in the sight of God 9. Whether any actions or sufferings of any besides these of his have â—y merit worth desert in them to purchase anything at God's hand for any of Mankind 10. Whether Christ Jesus died in the room place stead of any or only for their benefit or advantage 11. Whether God's imputing Righteousness to any Man be any thing else but his putting Righteousness into the Creature by Sanctiâ—ing of it 12. Whether Justification be not an Act of god in absolving and â—â—quitting a sinner for Christ's sake in opposition to condemning as in Rom. 8. Who shall lay any thing to the charge of God's Elect it is Gad that Justifies who shall Condâ—mn and accounting him Righteous for the personal Righteousness sake of Christ that was wholly without the sinner 13. Whether God doth not find every one ungodly and in their sinâ— when he first gives Faith to them that justifies them according to that Rom. 5. He Justifieth the ungodly 14. Whether by the Blood of Christ thou mean est any thing that is not in thy heart and soul within thy self whether thou meanest that material Blood that was shed from that material Body of Jesus of Naâ—â—teth when he did hang upon the Tree at Mount Calvary without the Gates of Jerusalem withal his material real sufferings both of Soul and Body 15. Whether that Blood theâ—e shed was not the Blood of God according to Acts 20.28 he being God as well as Man 16. Whether Remission of all sins was not actually purchased by the Death of Christ above 1600 years since for all that have been or shall be saved 17. Is any Man any father Justified than Sanctified any farther forgiven than according to that Degree that sin is Mortified in him 18. Whether is Justification any thing else but an Act of the Light within every Man upon obedience to it giving Peace 19. Whether is there any good work done by any Man before he is Justified and forgiven all his sins 20. Whether Faith as a Habit in or Act of our Mind or any good work proceeding from the Spirit in us be any part of that Righteousness that Justifies 21. Whether there is any such thing in the Nature of God as Vindictive Justice so that sin must be punished upon all them that accept not of the Atonement of Christ Jesus by the Sacrifice of himself 22. Whether the Light within or the person of Christ without be the object of Justifying Faith or whether Faith be any thing but obedience to the Light that every Man hath 23. Whether have not all the Sons of Men Christ excepted the guilt of Adam's first transgression upon them before they are Justified and called and so are by Nature Children of Wrath Rom. 5. in him we all sinned 24. Are any so perfect in this Life as to be above the confession of Sin to God 25. Of what Use is that Intercession of Christ as a High-Priest in Heaven 26. Whether there be a higher Prophecy than the Writings of the Prophets and Apostles and it so where is it and what is it 27. Are not the Holy Scriptures of the Prophets and Apostles the Rule of Faith and Life 28. Whether dost thou believe that the sime natural Body of Man after the departure of the Soul from it doth rise to Life again 29. Whether are our distinct personal Beings preserved in the future state whether we lose them being swallowed up into God at death 30. Whether the Light that every Man believed in obeyed trusted to is not the Jesus the Righteousness the Justification the Blood the Remission the Mystery the Experience the Faith the Cleansing the Sanctification the Shedding Drinking Sprinkling of the Blood is it not the price of infinite value that freeth from the Wrath is it not the Life the Vertue of the Blood the choice Raiment the putting it 〈◊〉 the opening of the Understanding to know the Mystery which words and phrases are all in this thy Testimony Answer plainly is there any more in thy whole Treatise and this Postscript than this viz. to the Light obey the Light and whoever doth not is but in the History is but a Prodigal in a 〈◊〉 Country seeding among the Swine a poor naked starved Sinner every one that takes not up this Pâ—inciple i. e. is not a Quaker Let the Reader in these two following Columns compared together 〈◊〉 how near a kin the Quakers erroneous ways opinions and Practiâ—â—â— are to those of the Papists and so judg whether they had not their Original from Rome and John Crook do thou see thy self in this 〈◊〉 and behold thy spots that they are not the spots of God's Chilâ—â—â— see how like the Daughter is to the Mother the young to the 〈◊〉 Antichrist and repent and come out from among them lest thou with thy followers tast of her Plagues The Quakers and the Papists Parallel'd The Quaker The Papist 1. THe Quaker Believes that every one of then Teachers is infallible whilst he is a Preaching and Writing in or by the Light 1. THe Papist Believes that the Pope is infalâ—ibâ—e in the Chair 2. That the Body at Devonshire House must determine all things and every particular Quaker is to stoop to the Light of that Body although his and her particular Light dictates otherwise See the Book stiled the Hypocrisie and Tyranny of the Quakers 2. The Papist for an implicit Faith and a believing as the Church believes 3. The Quaker sets up his Light within equal with the Scriptures nay above them 3. The Papist sets up their Traditions equal with the Scripture 4. The Quakers are for Enthusiasm immediate Revelations and Voices and Visions 4. Many of the Papist's Doctrines and Orders came this way by pretended Revelation see Stillingfleet's Fanaticism of the Church of Rome 5. The Quakers say the first Motions to evil arising in the Heart if not consented to by the Will are not sin 5. These say the same viz. that Concupiscence is not sin 6. For Perfection in this Life 6. So the Papist for a State without sin in this Life the Beguardij in Germany Stillingfleet Idolatry of the Church of Rome Page 294. 7. That to attend to the Light that every one hath is sufficient for Salvation 7. See Stillingfleet idolatry pag. 295. That
spoke to Gods people what their Duty was every one apart upon their Beds that every one alone should keep a silent Meeting in the Night in his Chamber retired upon his Bed not a word of assembling here only thus much is in it when God comes with afflictions if we be moved with grief yet are we to take heed of sinning against God by murmuring and fretting but rather be retired and examine our hearts we shall find cause enough why the Lord deals so with us and that he is Righteous let every one in the night season when full of thoughts upon remembrance what God hath done to him then be patient quiet still fret not against God The last is Isa 8. and Isa 40.3 concerning waiting on and that which Christ the Lord speaks to his Disciples bidding them wait a Jerusalem till they were endued with power Now what kind of silent Meetings these Scriptures speak for it will soon appear let one place open the rest what this waiting is see Acts 1.14 They all continued with one accord in Prayer and Supplications And Peter stood up and Preached to them v. 15. Let the Reader now Judg what fit Scriptures these be to prove the things in hand and what a mighty Man this is that while he goeth about to let others see their ignorance as he saith he betrayeth his own And it s not something strange that this people should wrest the Scripture thus to prove their silent Meetings and when it speaks plainly for silence there they are against it in their practice in 1 Cor. 14.34 it 's said by the Apostle Let your Women keep silence in the Churches For it is not permitted unto them to speak yet the Quakers are for Women Preaching 1 Tim. 2.11 Let the Women learn in silence if any silent Meetings they must be such wherein there is none but Women What thou sayest Baily in this 〈◊〉 touching the Quakers I shall at present pass till I come to the place where thou goest about to prove Ezekiel and others to be Quakers after the same rate as thou hast proved silent Meetings Pag. 26. B. And could not own that refuge of Lies W. H. hath made concerning him Reply I Challenge thee to mention one lye that I have either said or writ of him whatever I have writ in my Epistle of him is owned by himself in his book under his own hand and had I thee Face to Face with him in case thou hast any Sobriety and Modesty and Ingenuity left I would make thee eat up these words again viz. these could not own that refuge of lies c. B. Pag. ibid. And I do not understand from his Master or any in Hartford that ever he was ten times at the Quakers Meetings but 〈◊〉 sometimes as the other boys did as he said and may be farther seen in the account from Hartford Reply If any please to enquire of the young Man himself now dwelling at Ware he will affirm that which here I write viz That for five years together he went to no other Meetings but the Quakers Meetings and is it likely that he should not be above ten times in all that space at their Meetings you may likewise hear at Hartford that none of us saw him in our Meetings but of late years thou dost wrong him Baily and thou dost not rightly transcribe his own words He saith several times I went as other boys and thou hast put in another word viz. sometimes and let it be considered that lest any should think that he went only when a boy by that expression viz. as other boys that he is there in the beginning of his Book relating his first step and entrance into their Way This boy was twenty years of Age before he left the Quakers as for that account from Hartford what little value it 's of the Reader will soon Judg when by enquiry at Hartford he comes to hear that some of the Quakers hands 〈◊〉 to it that did not dwell in nor near the Town till several years after 〈◊〉 young Man was an Apprentice in the Town Besides whatever they restifie in this account they testify either First from the young Mans Master and Dame Grigson Or Secondly from his own Relation in his Book 〈◊〉 that he was against the Quakers practice in two things viz. the â—â—â—â—ing on the Hat and silent Meetings Now as to his Master and 〈◊〉 Testimony concerning him of what force will it be to the Judicious when this is weighed that such was the young Mans reservedness in the Family which he was naturally addicted to that both Master and Dame acknowledged as these Men confess in the account that they did not know this young Mans mind see their own words are these viz. They never understood that he had any convincement upon his mind when-as be had far a long time great troubles and convictions upon his Spirit while in the Family as appears by the Book As for the Second thing viz. his practice in putting his Hat off in Salutations and being against silent Meetings you must give us leave to think that notwithstanding this the young Man was of the Quakers Spirit Faith and Principle for having conversed much with the Quakers at Hartford having read several of their Books and the Books of others that 〈◊〉 us of their opinions we apprehend that to believe the Light 〈◊〉 every Man hath to be Christ and to obey this as Christ and being Faithful in the obedience to come up to an outward Reformation which this young Man did and call it Perfection thinking God could 〈◊〉 charge him with sin is the very Heart and Life and Essence of the Quakers Religion and for the two things insisted on by them we look 〈◊〉 them rather as outward Badges Tokens and Marks whereby to distinguish Quakers from others than any essential things to constitute a Quaker But again he asserts in his Book that he walked in this practice according to his Light and enquire at Hartford Reaâ—er and thou mayest have many Witnesses that such is his Integrity that he may be credited in what he hath said And it is not probable 〈◊〉 he that was Faithful in other matters of greater weight touching â—â—â—â—ning from sin and acting Righteously should be unfaithful in 〈◊〉 less matters Now observe these Subscribers yet say he was 〈◊〉 Quaker when-as he acted according to his then present Guide the light within In the close how can this thing be determined whether 〈◊〉 young Man was a Quaker or no when-as he was so reserved that 〈◊〉 they according to their own Confession nor any of us knew 〈…〉 or Principles only he went to their Meetings and to no other 〈◊〉 years space as we can prove how can it be determined but by 〈…〉 Confession which hath been published already and you may now see more in his own following Book towards the end where he 〈◊〉 up eight distinct grand errors of the Quakers that he
thee as to thy Wife and Estate to take them from thee What can be the tendency and import of this Phrase so frequently used in thy Book only that you think we have no Right or Claim to the Scriptures as our Rule or that you would if possible take them from us as the Pope from the People Your Rule we are sure they are not otherwise you walk not according to your Rule for ye practice not many things that Christ commanded in the Scriptures Baily It follows that the Faith that Justified them and their Salvation was without by a Righteousness or Person wholly without as ye do Reply I am not here concerned to Answer in that these are not my words nor the young Mans words my words were cited a little before in that same Page of thine line 4. the Reader may see them is this to do Justice Arguments of Baily to prove Man to be Justified by inherent Righteousness Answered B. PAg. 36. Did they not say their Faith wrought by Love Reply The Faith that receiveth Christ's Righteousness doth work by Love but as it works by Love in us it is not the Righteousness that Justifieth nor receiveth it any vertue or efficacy from this working by Love to Justifie us in the sight of God but still the Righteousness that Justifieth us is in the Person of Christ as its Subject Baily And purified their Hearts Acts 15.9 Reply There is a purifying the Heart in Sanctification and in Justification also and both are through Faith it is upon Faith we are Actually forgiven by the merits of Christ thus our hearts are cleansed from the guilt of sin and this is chiefly to be understood I apprehend in this Text. Again by Faith our Hearts are purified in that the New Creature begins in Faith upon our believing we are turned to God begin to Repent and be Holy but yet our Justification is not our Regeneration nor this purifying of the Heaâ—â— in our Sanctification the Righteousness whereby we are Justified B. And that the Righteousness of the Law was fulfilled in them who walk not after the Flesh Reply That Scripture Rom. 8. That the Righteousness of the Lâ—â— mighâ— be fulfilled in us cannot be meant that it should be fulfilled in our persons in that in v. 3. before he saith For what the Law could 〈◊〉 do in that it was weak through the Flesh Now if we could in our own persons fulfil the Law then might we be Justified by the deeds of it but in this v. 3. he had said the Law could not Justifie because it was weak through the Flesh i. e. since the fall none ever that was but meen Man could keep it so it was invalid to Justifie then it follows God sending his own Son in the likeness of sinful Flesh c. That the Righteousness of the Law might be fulfilled in us By Christ coming in the Flesh and being a Sacrifice the Law was Answered in us he having our Nature and being our Head and Surety in our Room and the Law is not fulfilled by any other nor in any other way thou sayest in one place of thy Book that thou hast known the Scriptures from a Child O! that thou hadst but understood this one great place of Scripture thou wouldest never have turned Quaker B. And that the Anointing was in them and was their Teacher and that it was Truth and no Lie Reply May not this be true and yet the other Doctrine also The Spirit here spoke of is in all the Saints and is their Teacher what then did the Spirit therefore dye for the Church shed its Blood on the Cross was that made under the Law is there no distinction to be made betwixt Christ and the Spirit Is that which the Spirit works in the heart of a Saint that very self-same work and suffering and Obedience which Christ acted and sustained in Judea and at Jerusalem we are for inward Righteousness but this is not compleat enough to Justify us B. And was he not their Righteousness Sanctification and Redemption Reply In this Scripture these two viz. Righteousness and Sanctification are plainly distinguished which thou wouldst confound we have both from Christ and by him but they are not both one B. How their Salvation was wrought out with fear and trembling and â—…t it was God which wrought in them to will and to do of his own good â—…ure Reply As to the first of these we shall have an occasion to mention when we come to that part of the Book wherein he goeth about to prove all God's people to have been Quakers The other is true and 〈◊〉 own God's working in us both to will and to do every thing that 〈◊〉 good but yet neither our willing nor doing by his enabling of us is the Righteousness that Justifieth us in the light of God These are all thy Arguments to prove we are Justified by a Righteousness within not without how strong they be let the Reader Judg. After some Repetition of my words in the Epistle viz. Of Christ's being amongst us and that I said we eat his Flesh and drink his Blood that we have Christ both within and without c. Thou Paraphrasest thus B. Now if Jesus Christ dwelleth in you doth not the Saviour dwell in you and if you eat and drink his Flesh and Blood is it not then in you Reply The Saviour Christ is in us by his Spirit but yet neither is the whole person of Christ in us for he is Man as well as God this Union doth not confound our Person and his Person nor our Actions and his but they are distinct neither is this In-dwelling and Union the Righteousness that Justifieth us we eat and drink his Flesh and Blood by Faith so have the benefit of his Obedience Sufferings and Death the Spirit causing us to trust to the Merit of them as Sinners but yet the Flesh and Blood of Christ is not in us unless the Quakers will turn Carpocrations that asserted that they did really eat the substantial Bodily carnal Flesh and Blood of Christ or Papists that assert the very Flesh Blood and Bones of Christ are turned into the Bread or rather the Bread into the Body of Christ Yet the Quakers have asserted this that the Man Christ is within us meaning nothing but the Light within but of this before Thou intimates thus much here Baily that the Flesh and Blood of Christ is nothing else but the Light that is in every carnal wicked Man In the close of Pag. 36. B. Would not this be madness and folly for Paul to say I count all loss and dung that I may Win Christ and that I may be found in him not having those Gifts and Vertues which the Spirit of God worketh in me Reply I query and Answer plainly whether those Gifts and Vertues of the Spirit which he had within him were not his own Righteousness i. e. his own Faith Love Humilty and Prayers Tears Fastings
3. B. The Papists would Condemn and Judge thee to be an envious Hypoâ—â—â— should these Lines come to their hands who are as opposite to us in 〈◊〉 Religious ways of Worship as Darkness to Light Reply Let the Reader take notice that here Bayly hath shewn as 〈◊〉 ingenuity as in any part of his Book in that he doth tacitly imply 〈◊〉 the Papists and Quakers agree in Doctrine It 's only in Worship that they are Opposits And what agreement there is may be seen in 〈◊〉 Parallel Baily And are wholly without with thee in their dark imagination Reply Thou mayest see that many of the Papists are for Mental Prayer Passive Unions a State of introversion attendance upon God in the depths of the Spirit internal Solitude Thou art mistaâ— here thou mayest learn many brave mystical words from Mr. 〈◊〉 that speaks frequently of the Deiform fund of the Soul B. And again sayest thou If ever Satan was transformed into an Anâ— of Light It is in this People and sayest they swarm like Locusts and 〈…〉 have an Impudent Enemie to deal withal Reply There is not any thing said by thee to take off this Charge 〈◊〉 only thou askest what evil the Quakers have done me how they 〈◊〉 to be my Enemies promisest that if they have wronged me that they will right me I know what I have said is true and withal that 〈…〉 and wrong that the Quakers have done me in their Railings 〈◊〉 Language to my Face behind my Back the false Reports they 〈◊〉 raised of me may easily be passed over in that I see it is their 〈◊〉 way to deal so with all their Adversaries but their greatest 〈◊〉 is in Adulterating the Gospel perverting Scriptures Their 〈◊〉 fulsome loathsome Errors whereby they offend the Ears and 〈◊〉 the hearts of all the Godly in the Nation And if you should right me and others herein it would be well if thou and John Crook and George Whitehead and William Penn would write Books of Retractation in unfeigned Repentance B. For it is Christ in them the Hope of Glory which thou hast blâ—sphmed who is the true Light that lighted every Man that cometh into the World to whom all the Angels must bow Reyly Now I thank thee for this plain Testimony If you would always thus plainly speak out then would the people loath you and spew you out but thou wilt deny thy words again Here Reader thou seest the Light within which every Heathen hath and every Man living that cometh into the World is according to Baily a person and the very Christ He that was Preached of among the Gentiles that hath Riches of Glory treasured up in him that is both the ground and cause of all the hope of Salvation that any hath That all the good Angels must Worship and do Worship And all the Devils are subject to him No wonder a few Quakers Worshipped the Light in Nailor For all the Angels ought to Worship it No wonder thou chargest me with Blasphemy for saying that the Light in every Man was not the Christ of God when-as thou hast made it thy God and Worshipt it if this be true thou hast said here I am justly Charged by thee But art not thou Baily guilty of gross Idolatry and wouldest make all the elect Angels Idolaters with thee I charge thee with Idolatry and it will lie at thy Door and thou canst not extricate thy self B. As for their Swarming which thou enviest it 's not like Locusts the is thy mistake But as the Stars of Heaven and as the Sand upon the Sea-Shoar shall the Seed of Abraham be who rejoyced to see Christ day Reply I envy you not for your Multitudes neither writ I that â—â— Envy For I have said it to several Quakers that no other is to be expected but that this Gangrene Leprosie Plague will spread apaâ—â— Error runs like Wild-fire Christ's Flock is but a little Flock Truâ—h prevails but slowly If there be ten yea a hundred turn Quakers for one Christian it 's no more than what I look for But W. B. If I had used such a Phrase as thou usest here thou thy self would have laughed at me and the Reader may well smile at it viz. That the Quakers swarm like Stars and swarm like the Sinâ— udon the Sea-Shoar Swarm surely is a word properly used to Verminâ— not inanimate Creatures and so better to Locusts than Stars Locuâ— are living Creatures gendred of Corruption and who are they thâ— are made up of all the Corrupt Errors that have been these many years Revel 9.3 It 's said of the Locusts there that they came out of the smoke that arose out of the Bottomless Pit Which Pit is surely Hell â—ll Error ariseth from hell and is as smoke stinking offensive darkning Now what a smoke of Error has been in this Nation for a long while and who are they that have come out of the Smoke like Locusts for number v. 7. It 's said That they were like Horses prepared for the Battel What Boldness what Courage what Rushings into Sufferings and Dangers and Oppositions hath there been in this people wherein they vainly Glory V. 10. They had Tailes like Scorpions What a fawning flattering insinuating way have they in their proselyting people to them But there were Stings in their Tailes O what Venome Poyson Wounding and Death to the Soul is there in their Errors And hath it not been so As in this place of the Revelations it 's said that the Grass the green thing the Tree i. e. the Living Fruitful Established Christian have not been hurt by them They have wounded none of them Only those that had not the Seal of God upon their Foreheads If it were possible the Scripture saith they would deceive the very Elect but it is not possible B. And as the Sand upon the Sea-Shore so shall the Seed of Abraham be Reply Whoever have not the Faith of Abraham cannot be the Seed of Abraham B. Who rejoyced to see Christ's day the true Light c. Reply Abraham had that which thou callest the true Light when he was an Idolater and therefore this rejoycing to see Christ's day was hâ—s seeing by Faith that a certain time would come of the Messia's being born of his Seed Abraham's Seed according to the Flesh it being so promised by God viz. In thy Seed shall all the Nations of the Earth be blessed Not W. B. as thou thinkest to see the Day of George Foxes â—roaching this Error of Quakerism in the North B. Pag. 40. Now to return to some more of the young Mans Words Pag. 17. Where he speaks of another Light which every Man hath not by which he saw Salvation by a person wholly without him whose Righteousness being imputed to him Is this like Scripture-Language which ye call your Rule See more of your Confusion and blindness Did the Apostles of Christ Preach a Light that every Man hath not Reply There be two or three
as having Eternal Vertue in them for the taking away of sin appeasing Justice making his whole Church compleat I wonder not â—at any such should Quake and Tremble In a dying hour they will â—â—mble more In the day of Judgment most of all Any that will â—ave no Saviour but the Light within and no Righteousness but what 〈◊〉 in Obedience to that to Justify them in God's sight such will call for the Hills and the Mountains to cover them in that day In the end he casts out like the Dragon a flood of Railing but I must not will not return Reviling but have learned to bless them 〈◊〉 that curse me and to pray for this Man that the Lord would not â—y this sin to his charge viz. of speaking evil of the Truth and of me â—ut forgive him for he knoweth not what be doth Let not the Gospel O Lord be hid unto him Let not the god of this World blind him that the Light of the Glorious Gospel may shine into him Give him the eyeâ—â—â—e open his dark Vnderstanding Let the Spirit of Wisdom and Revelation be upon him in the acknowledgment of the Mystery In thy Light â—et him see Light Hide Pride from him bring down every high thing in him every thing that exalteth it self every thought into Captivity to the Obedience of Christ that he may come as a helpless Sinner to be reconciled to God through Christ and not any longer despise the Cross of Christ and count the Doctrine of it foolishness through a Confidence in the flesh lest he wonder and perish Amen WILL. HAWORTH An Answer to Mary Stouts Letter AH W. H. What is become of that tenderness that once was upon thy heart Answ That which was true tenderness in avoiding what was really evil is still through Grace maintained in me But Childish scrupulosity and that Bondage-Spirit that sometimes I have been in and which the Quakers remain in is removed from me through more Gospel Knowledg given to me M. Stout Then wast thou little in thine own eys Answ I am now nothing in mine own eyes as I am in my self By Grace I am what I am And this is the way to be little to have 〈◊〉 sence that by Nature we are sinners and Enemies to God and without strength fallen short of Gods Glory Children of Wrath And so humbly to receive the Doctrine of free Justification by imputed Righteousness which your Teachers oppose Whether is likely to be less in hiâ— own eyes he that seeth he hath nothing to justifie him but what iâ— without which God by a free Act of his imputeth to him or 〈◊〉 that thinks there is enough within from the Birth if it be obeyed 〈◊〉 which he hath Will and Power to do the Lord open thine eyeâ— Mary and humble thee Mary Thou didst then confess to the Truth Answ Christ's Person is the Truth John 14.6 I am the Way thâ— Truth and the Life I am still confessing against the Errors of the Quakers who are certainly against the person of Christ and set up another Christ a Quality that is in every Murderer and Robber which here thou callest Truth and yet it will not teach many things necessary to be known But with this which thou callest Truth and attendanâ—â— on it many have gone astray Witness all the Heathen World anâ— the Quakers at this day wandring in desperate Errors I have aâ— ways given this Light it 's due in its place which is that I suppose thoâ— meanest by Confessing to the Truth I never any otherwise professed Quakerism For then indeed had I been guilty of the highest Rebellion â—maginable to own the Light in every Man to be the Christ of God to lift Nature into the Throne of God to make a Deity of the Creâ—ture which the Quakers do The Lord convince thee Mary of thâ— Truth Mary And the Quakers were honest people in thy account Answ There may be honesty where no Godliness I should be glad if the Quakers were as sound in their Judgments as Moral in their Lives Though of late they have much declined from Morality Whatever thoughts I had of them formerly I know now them better and have no Reason to call Darkness Light having had so much Experience of them how honest soever they be in their Callings I know assuredly there are Errors and Scarlet Errors of a deep dy among them and the Scripture calls Error Iniquity 1 Tim. 2.19 They are then such an honest people among whom there is much gross Iniquity Mary How well had it been with thee if thou had'st grown in tenderness Answ Through Grace I am grown so in tenderness that I cannot but bear my Testimony against the Quakers Errors Where indeed is thy tenderness Mary when-as thou canst bear with such Blasphemies that are in thy Brother Bailies Book Yea Witness to them as Truth That is but a narrow-Tenderness that extends only to witness against some Pride in Apparrel against saluting with the Hat and in the mean while can hug embrace and kiss these Serpents Crocodiles Plague-Sores of Blasphemies I find my Spirit and rejoyce at it growing in this Tenderness every day more and more to loath Corruption stench and rottenness not only in Mens lives but in their Judgments Mary But it is just with the Lord that all them that have rebelled against the Light of his Son should be hardened Answ The Light that every Man hath of which thou speakest is no where in Scripture called The Light of the Son of God Thou mayest learn from Reading this Book that it is but the Light of Nature Your Teachers have beguiled you by putting a false Name upon it Thou might'st as well and may'st as properly call the Sun in the Firmament the Light of the Son of God It 's a far better and higher Light that should be so stiled As for my Rebelling against the Light thou mentionest I can say in a great measure I followed and obeyed it when a Child and a Youth But knew a time when I had a better guide bestowed upon me I have now that Light in me walks not contrary to it But it is not my Guide nor Rule But the Spirit of Christ leads me to the Holy Scriptures as the Rule There have I seen higher and greater things than the Light could discover to me Why should'st thou have me and others walk by Moon-light as in the night when we have the Sun-light to direct us in the day of the Gospel Take heed Mary lest thou hast not rebelled against the knowledg thou once had'st from the Scriptures That God hath thus left thee to Delusion and hardned thee in Error Mary It would be well for thee to consider where thou art and what thou art a doing Answ I cousider my self to be in Christ and that I am doing that which Christ would have me to do for him in my Generation Mary For doubtless thou art now found fighting against the Lord. Answer The Light
within every Man is not the Lord. I am contending as Paul in the Synagogue with the Jews that Jesus is the Christ when as this Light of yours would usurp his Throne I am fighting for our Jesus of Nazareth against the Quakers Christ and for Justification by imputed Righteousness against the old Popish Error of Justification by inherent Righteousness Mary And his Glorious Work which he hath begun in the Earth Answ Thou meanest the Work that G. Fox and J. Naylor began in the North in bewitching many people with ridiculous Errors The Work of God is the Fathers sending Christ in Man's Nature to redeem the Elect and his causing us to Believe on his Name John 6.29 This is the Work of God that ye believe on him whom he hath sent Which cannot be Understood of that Light every Man hath Mary For it is all in vain and to no purpose For it will not prosper And if thou canst stop the Sun in its Course and set bounds and limits to the Sea then mayest thou accomplish thy desire Answ I am bound to do the duty Christ requires of me whatever the success be I leave my work with Christ And though I may apprehend that your Kingdom will prosper yet am not I discouraged I know how Popery hath prospered Mahumetanism Arrianism I know how most of Poland at this day are denying Christ to be God Yet are those Errors and Delusions What if Quakerism should spread it self as here thou speakest as far as the Sun-beams or drown the World as the Deluge I should not be startled or wonder but believe it still to be an Error And though none of us can yet Christ can and at length will though it should be yet a 100 years cause this Error which thou comparest to the Sun to go backward or darken it or cause it to fall from it's Orb. Yea he can and will in due time still the râ—ing Sea divide these Waters yea utterly dry them up And soar 〈◊〉 up as high as the Clouds in vain boastings I can mount above you in this Eagle winged Spirit of Faith and Confidence I believe 〈◊〉 therefore speak Infinitely stronger is he that is with us than he that is against us Mary For the Lord hath blessed us and he will bless us and there is 〈◊〉 Inchantment against us Answ It 's well if there be no Inchantments among you ye are blessed I confess but as I have said it 's but with Ishmaels blessings to be rich in this World I desire you might have that blessing Acts 3. 〈◊〉 That Jesus Christ in his saving Knowledg may be sent to you to turn every one of you from his Iniquities and Errors Mary And thy Printing Books and spreading them and Preaching so 〈◊〉 against the Quakers and vilifying them as thou dost doth but manifest that Spirit of envy c. Answ I Appeal to Christ with what Spirit I have done it Thou 〈◊〉 too low to judg me and out of thy place My Printing Books is only writing that small Epistle As for my Preaching against the Quakers I cannot Preach the Gospel but I Preach against them Vilifyed their Persons I have not as I know I speak still against their Errors Mary For what is the Chaff to the Wheat Answ The Chaff must be burnt up I believe with unquenchable fâ—re and so must all the Hay and Stubble of Error The Chaff is nothing to the Wheat but is so light that every puff of the Wind of Error bloweth it away and separateth it from the Wheat and it is toâ—â—ed up and down Whenas the Wheat hath solidity in it and will remain upon the Barn-Floor All will be found to be Chaffy-Spirits that deny the Justification of a sinner by a Righteousness without that deny the Person of Christ and his Sacrifice without us And what are your Doctrines but such as may be like Chaff squeezed into nothing but air and fancy when you have let go all the solid Truths of the Gospel Mary And although thy understanding be darkned that thou canst not see the dawning of the Day of God Answ I am not of thy mind that the Sun did rise in the North about twenty years since And that then began the day of God when Fox came from thence which thou intimatest Through Grace I see the Light of the Gospel which came from Mount-Zion The Law shall go forth from Zion If thou meanest by the dawning of the day a further breaking out of the Light in me I can Answer I have known Conversion by the Spirit But thou mayest read in the Book that this Work is of a different kind from that which your Light effects Mary Yet it is not in thy power to shut the eyes of others from seeing the Glory of it Answ They may see the Glory of that Light of Nature and not be saved by it Mary Nor stop their Ears from hearing the true Shepherds voice Answ I cannot learn from Scripture that the Light that every Man hath is the true Shepherds voice i. e. the voice of Christ Jesus The Doctrine which the Apostles Preached being inwardly taught by the Holy Ghost is the Voice of Christ But the Light in every Man is not this Mary For the Son of God is come and hath given us an understanding to know him that is true and many are in him and do know the Elect-Seed born which cannot be deceived Answ Dost not thou here proclaim to all that thou art of the number of those Silly Women that have been ever Learning but never yet came to the Knowledg of the Truth How can we but pitty you to see you embrace a shadow and let the substance go That Naylor and Fox should so bewitch you as to cause you to daunce round about this shadow and adore it You know not what to call it but rather than miss you will call it every thing that Christ is called Answer me in thy own Conscience Is the Light within every Man the Son of God Then is it Eternal for the Father is Eternal and an Eternal Father must have an Eternal Son It is then God of the same Nature with the Father as every Son is of the same Nature with the Father Before it was but his voice now it is himself Did not the Son of God come before this Doctrine came out of the North viz. A hearkning to the Light within Or before there were any Quakers in England Thou sayest He is come Implying that there was a time when he was not come What dost thou mean this to be his first or second Coming Here thou callest Nature a Creature the Son of God Obedience to this Nature The coming of the Son of God This is the Tender Woman Elect Seed born Then every Adulterer and Murtherer hath an Elect Seed in him Only it is not born till he gives heed to it It 's dead before Can this be applyed to any but the Person of Christ or
about to Answer a notorious Lie except the Lord lead thee to experience it yet dare I speak it viz. That you must unlearn all that you have learned and pull down that fair building of Righteousness and deny that great progress you have as you think made towards Heaven by your doing that which is Good and abstaining from evil Which yet is of use in its place and to deny all that you think is of Christ in you the Light Life Peace within you it must all become as nothing in the point of Justification or to deserve or merit Salvation not that they should be left off in their place And notwithstanding all your Righteousness you must be sensible that you are miserable sinners and you must be as a Man that hath not a bit of Bread to eat nor a rag to cover his nakedness I have said before and say again I mean not that you should turn to a vain Life and Conversation Quest But if there be such a Low estate to come before we attain thâ— Saving-Light which way shall we come to it that we may have the other Answ Thou must not think that if thou art Righteous in thy own sight that thou art so in Gods also Neither if thy Conscience do not Condemn is it enough but apply thy self to the Glass of the Law for by the Law is the Knowledg of sin Rom. 3.20 Remember that God looketh not at the outward appearance but upon the heart 1 Sam. 16.7 and see if thou dost not break the Holy Law of God every day by thought word or deed If there be not wandring Thoughts arising in thee or some evil desires in thee some envy to thy Neighbour or some Covetous desire at some time or other Then remember He that offendeth in one point is guilty of all James 2.10 And if thou shouldst commit sin in ignorance thy ignorance will not excuse thee but thou standest guilty before God Luke 23.34 Neither yet say in thy heart though I do not keep it I shall come up to it in time and so rest here When-as thou knowest not but death may seize on thee the next hour Again forget not this that God requireth a continual keeping of his Law Gal. 3.10 Deut. 27.26 And much more might be said as to this Try now thy self by this written Law and see if thou dost not break it frequently and by all the power thou hast canst not keep it as thou oughtest This is the way for thee to see thy self poor and naked miserable and undone without the personal Righteousness of Christ to justify thee Obj. But you say If the Righteousness by which we are justifyed be wholly without and satisfaction made 1600 years ago for all sin the Deâ—â— may play what Cards he will there is no need to fear the loss of Salvation through Miscarriages pag. 35. Thus indeed did I think once as well as you as you may see pag. 16. of my Book Answ And as I said in that my Book in Answer so say I here again from my own experience Whoso counteth it a Doctrine tending to â—y Unrighteousness they never truly knew the want of a Saviour But this Objection is no new thing For after Paul had spoke of being made Righteous by the Obedience of one Rom. 5.19 in Chap. 6. v. 1. 〈◊〉 brings in this very Objection presently What shall we continue in sin 〈◊〉 Grace may abound he meeting with what was in their Spirits v. 2. 〈◊〉 forbid how shall we that are dead unto sin live any longer therein As if he had said is it possible can this be Will it not be abhorred If Christ dyed for the sins of his people that so many as believe on him are buried with him and as he had victory over Death so have they by Faith Will not this Influence their Spirits so as to live to the praise of his Glory What if they are delivered from the loss of Salvation which the Scriptures speak Isa 55.3 Acts 13.34 Jer. 31 3â— John 6.37 Psal 89.30 31 32 33. Doth it therefore follow that they should go on in wickedness and not love and fear God Though their Life and Salvation consists not in it or their Reconciliation or acceptance with God They ought to fear and love him but it is as a Father not as a Condemning Judg But as being taken into Everlasting Covenant with him as having the Inheritance sure to them and not for fear of losing it and being cast out If they transgress his will presumptuously he deals with them as a Father with Children in love Châ—stiseth them which way he pleaseth Heb. 12.5 6 7 8. Prov. 3.12 Now a Son loveth his Father because he is his Father So it is with the people of God yet the Relation of a Father and a Son standeth â—â—re So doth the relation of God and his people through Faith So that when they sin as we said he correcteth them because he loveth them and delighteth in them And how great a difference is there betwixt the Correction of a Father and the Sentence of a Judg But W. Baily Thou Objectest That was a needless Doctrine to bid his Disciples watch and Pray lest they entred into Temptation and of Peter who bid them Give all diligence to make their Calling and Election sure Mat. 26.41.2 Pet. 1.10 as in pag. 35. of thy Book Answ O no! Though the matter of Justification be sure on God's part viz. the Righteousness of Christ and the Merit of Christ his fulfilling the Law and being the end of it and this he doth manifest to his people by degrees working Faith in them Our State is sure and certain on Gods part His foundation is sure yet as to us it is brittle and very uncertain considered in our selves by reason of our Corruption that dwelleth in our Flesh and the many Enemies we have within and without carnal reason gets up and it contendeth in our Breasts saying what Foolishness is this to trust to the Righteousness of another What must ye not be Righteous in your selves and can ye be Righteous else and unbelief gets up and saith what will ye believe that the promises of God are true That ye are made Righteous by the Obedience of Christ That he for you hath overcome Sin Death and the Devil how can this be when sin dwelleth in your Flesh to this day and the Law cometh with its Threatning to bring trouble upon the Spirit The Devil accusing and stirring up the Enemies of the Gospel to lay false Notions and errors and stumbling-blocks in the way and the half of our selves Warring against the other The Flesh against the Spirit and so hinders the view and sight of the Gospel for a time and our Faith is very weak and low As I may say by experience How many dark and gloomy hours have I met with in my life-time What ups and downs What struglings in my Spirit very often sometimes tossed in my Spirit