judgest the Deportment and Carriage of all the Godly in the Nation to be Light Vain Confident and Lofty because they are not found in those mimied punctilio's of denying the Hat in Salutation and giving the Hand which the Quakers use if this Turkish mode which you have taken up of late in not stirring the Turbant be the thing and that affected demureness I am then Guilty my Light being not for it Be not angry John if Christ having made me free and restoring Comfort to my Spirit more of late theâ— formerly the Spirit of Adoption enlarging my Soul I express it in my Carriage in a more chearful Gravity walking as one that doth Believe in Christ whom be hath delivered from Mount Sinai to Mount Zion We are not Children of Hagar the Bondwoman but of Sarah not Ishmaels but Isaac's whose name is laughter I am to manifest my rejoycing in Christ and that I have received not the Spirit of Fear and Bondage but of power Love and a sound mind And this is for the honour of my Lord and his Doctrine Thou dost but bewray in this the same Spirit of the Pharisees who were angry with Christ that be kept Company with Publicans and Sinners and because he came eating and drinking they called him a â—lutton and Wine-Bibber I place not my Christian Religion John in denying the Civil salute of the Hat or any Courteous behaviour towards my Neighbour whereby I exprâ—ss my Love and Friendship as you do making if essential to your way and a signal Character of your Proselytes as appears by thy Brother Baylies Answer But I have well nigh done rejoycing that the little Book we writ hath extâ—rted from thee some good words of Confession which how thou understandest them shall be scanned afterwards and how thou agrees with thy Brethren thou shalt see whâ—n things are compared It 's well if the Body at Devonshire-House and your Metropolitan George Fox approve of this Confession Though thou art infallible John yet thy infallibility must vail and strike Sail to the infallibilty of the Body If thou Believest as thou speakest in some things why didst thou rent from Christians if thou wouldest return John it would be better with thee than it is now If thou understandest some Truths as thou writest them and all of you assent never were people Guilty of such uncharitableness as you in your Railings against all other sorts of separation and division in keeping your Meetings distinct not in the least owning our Worship as appears by your irreverent Behaviours when you come into our Meetings But I am greatly jealous of thee and not without ground having conversed with you so long and knowing how frequently you are found in Jesuitical equivocations and mental reservations that thou hast but covered Poison in guilded words and wrapt thy self in a Cloud False Prophets must come in Sheeps Cloathing else no deceiving It was a Golden Cup that Antichrists Poison was in I pray God I may find it otherwise Thy Brother Penn is plain and honest down-right in his assertions against Christ and the Scriptures and satisfaction by the Death of Christ c. In the close let me say that I am thoroughly satisfyed that I am defending the noblest Cause under Heaven and call God Men and Angels to Witness That if I were convinced you were in the Truth I would not for a Million of Worlds in the least oppose you Lately at Hartford Bigg and Martin confessed that our Principles were directly contrary Let it then be tried who is in the Truth by the Holy Scriptures and the Lord be Judg betwixt you and us in this Matter I can heartily say appealing to him that searcheth the hearts and tryeth the Reins that as you are my Country-Men you are dear to me and I could wish my self deprived for some time of the Love of the Saints which is highly valued by me and no pains or travel of Body or Soul Night or Day should seem great to me to reduce any of you from that dreadful â—postacy which you are fallen into through the cunning Craftiness of some Deceivers There is a Woe upon you I am satisfied because that Offences have been given by some Carnal Gospellers and Libertines in our day that have turned God's blessed Grace into wantonness and have not walked worthy of this Glorious Doctrine I have heard some of your way that lately have acknowledged this viz no reason in Doctrine but in Practice for your departure Now blessed are those that are not offended in Christ A 〈◊〉 to them that stumble 〈◊〉 this stumbling stone I my self through weakness have been â—ear to this but his Grace hath kept me and the Truth is dear to me still and Jesus Christ though many that professeth the Faith adorn it not in their Conversation And now you are multiplied me see you are a people of the like infirmities and passions therefore may you that are tender 〈◊〉 in again to the Truth by the same Reasonings But oh how strong is interest and faction when once ingaged Well my Prayer to the Lord hath been and yet is that those among you that have not sinned unto death by a wilful opposing in hatred and emnity the Glorious person of the Mediator may be brought back that whoever of you belongs to the Election of Grace may be undeceived as this young Man was My labour in this kind in other places hath not been in vain and I will not cease but hold on Believing firmly that I do service to Jesus Christ therein And I am the holdâ—r 〈◊〉 this work in that I can say the Lord knows I have been an hundred times hurried into your way and Opinions like a Child tossed to and fro with every Wind of Doctrine but I am brought now into a consistency and fixedness through electing Love influencing of me and have my senses exercised 〈◊〉 discerne of things and Persons and in Christ's strength fear not the Gates of Hell Oh that this contention and Tryal of Truth might by the effectual working of the Holy Ghost upon thy mind beget some thoughts of returning to thy first Husband the God-Man Christ Thou art the Dearer to us John in that thou hast been a Stone once in Christ's Buildings and Oh that the calls of God's people to thee from thy Apostacy might be blessed to thee that thou mayst Blaspheme no more All knowledge that Men are apt to be puffed up withal and soaring into is but Air Wind and Fancy but the knowledge of Christ Take heed of that Spirit in the false Apostles that disdained Pauls Doctrine as low and Carnal so hath Henry Nicholas Swenkfeldius and Beheman and surely you do and your People speak it Believing that you come forth with a new Prophecy as some of old pretended they were sent to Preach the everlasting Gospel in opposition to the old Gospel In the Revelation some are spoke of that talked of the depths which John adds Satan to This
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
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
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
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
confident ones in that day That will say We have prophecyed in Name and Christ will say I know ye not Therefore take heed 〈◊〉 your Faith be the same with that which Peter professed which 〈◊〉 this of the Person of Jesus Thou art that Christ the Son of the Liâ—â—â— God Against which all the power of Hell shall not prevail But 〈◊〉 profession is that not Jesus of Nazareth but the Light within eveâ—â— is the Christ And against this Faith you may be sure it being 〈◊〉 the Gates of Hell will never prevail for Satan will never fight against it Mary And this is my Testimony for the Lord to thee and all who 〈◊〉 with thee in this Work Answ This Lord thou testifiest for is only the Light of Nature 〈◊〉 thy Testimony therefore is not the Testimony of the Saints in the Revelations viz. The Testimony of Jesus For thou art not in the Faith 〈◊〉 Jesus of Nazareth Mary Cease striving against the Lord in his people Answ Our striving is for the Lord Jesus and that the Light of Nature is not the Lord in his people as you say And so you Rob Christ of his Glory Cease you from opposing the Lord Jesus whose Person is without his people Calling him the great Idol Mary And Repent of your Evil else you and your work will fall together Answ Do thou Repent poor Woman and do thy first works Go to God as a poor sinner in Confession of thy sin as thou hast somtime been taught neither say nor think as I fear thou dost through Pride that thou art Rich increased in Goods standâ—st in 〈◊〉 of nothing When-as thou art blind and miserable and wretched 〈◊〉 naked We see this to be thy state and Counsel thee to buy Eye salve to see thy Poverty and thy nakedness Rayment which is imputed Righteousness here despised by you that thou mayest be cloathed and thâ— thou be not found naked in the day of Christ I Counsel thee with Mary Love the Lord Jesus his Person despise him not fit at his feet and learn the sound Knowledg of him Crucified This is the one thing needful Knowing this assuredly that if you do not Repent and turn from your Errors that though you in confidence say as that Lucifer King of Babylon Isa 14. We will ascend into Heaven We will Exalt our Throne above the Stars of God we will ascend above the heights of the Clouds We will be like the most high yet shall ye be brought down to Hell to the sides of the Pit Luke 19.27 But those mine Enemies which would not that I should reign over them bring them hither and slay them before me 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him 〈◊〉 Anathema Maranatha Isa 50.11 Behold all ye that kindle a fire that compass your selves about with sparks Walk in the Light of your fire and in the Sparks thâ— you have kindled This shall ye have of mine hand ye shall ly down in sâ—â—row John 8.24 For if ye believe not that I am he ye shall dy in your 〈◊〉 Here followeth the Titles Phrases Epithets given to and used of the Light that every Man hath by W. Baily in his Pamphlet PAg. 24. Stone of Stumbling Rock of Offence Pag. 30. The Tree of Life The Light of Christ Jesus Spirit of Truth Leads into all Truth The Comforter ibid. The Grace of God which Paul declared of Titus 2. which taught them to deny all ungodliness and Worldly Lusts and to live Soberly Righteously Godly c. The Name given under Heaven by which and by no other Men are to be saved The Deliverer Counseller that brings forth all Goodness Righteousness and Truth Pag. 32. That which casts out Devils a Consuming Fire Obedience Service and Worship required of the Lord to it This is all implyed in that pag. I would not in the least wrong thee Let the Reader Judg. Pag. 33. Parag. 2. The Fruit of this Tree heals the Nations and stills the raging Sea of folly and wickedness ibid. Christs Glorious Kingdom brought to pass this way by attendance to this Light Pag. 34. Parag. 3. Christ Jesus the Son of God manifested to destroy the works of the Devil All power in Heaven and Earth given to it The Deliverer that comes out of Zion to turn Iniquity from Jacob. Parag. 3. Christ in them to whom all Angels must bow Pag. 40. The right way of the Lord. Pag. 41. The true Light All other Lights being false Lights ibid. The Instructions of the Lord the Yoke of Christ Pag. 42. The Day Star arising in the heart the bright and Morning-Star The Light which is to be believed in Pag. 43. The Blood that cleanseth and purgeth all evil that which redeemeth the Cup of blessing God that walks and dwells in us the Spirit that speaks to the Churches Pag. 44. The Armour of Light He that sits upon the Throne And the Lamb who is getting the Victory over the Beast and Image c. Pag. 45. The strong Lord that Judgeth The New Jerusalem that 〈◊〉 down from above the Holy City Parag. 2. Whose Light is like a Jasper clear as Christal The Glory of God that shakes the Earth Parag. 3. Heavenly places in Christ Jesus The Power of God The Dominion of it is witnessed over Death Hell and the Gates of it Dreadful presence He prays to it at length and gives praises to it in this pag. 45. Parag. 4. WILL. HAWORTH A farther faithful and sober Account of the Experiences of William Dimsdel now dwelling at Ware in Hartford-Shire The Person whose heart God eminently turned from the Principles of the Quakers to embrace the Christian-Religion Being a Defence of his present Faith and Principles against the Railings and false Accusations of his Adversaries W. Baily and S. Crisp Quakers Wherein you may see the Distinct clear sound Knowledg that the Spirit of God hath taught him in the Doctrine of Imputed Righteousness for Justification With many profitable Answers to Objections And what the several gross Errors of the Quakers are wherein he was once Captivated but Christ delivered him HAving viewed the Book entituled Rebellion Rebuked and that part chiefly relating to me written by Wills Baily and S. Crisâ— I could not but think it reasonable that I should write something in my own defence Seeing there are so many things contrary to my Spirit not only concerning my Faith but Life and Conversation also Seeing I find these words as a Caution to the World pag. 50. viz. Had not Men need to take heed how they believe him in his words how they must him in his Actions or how they have to do with him It 's but reasonable I say that I should write something for the â—â—â—ing of my self and I will do it in as plain and meek a manner as I can according to the ability God hath given me I cannot Sir forget the words of your Friend which tarried with me after your Departure whose
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
by the Light and it doth justifie of which afterwards J. C. As if the Quakers were against that Confession of sin c. Ans Shall we not judg of your Opinions by your practices you Pray I know having heard you frequently without the least Confession of any sin Thus it may be the Quakers are not against the Confession of sin viz. they apprehend that others that are not Quakers being sinners ought to confess their sins But as for them they are not sinners I have lately tryed them in a discourse not a word can I draw out of them that they are sinners Wo unto them Pharisees Hypocrites Humphery Smith being asked at Hartford why he did not confess sin to God in Prayer answered he had none to confess as being no drunkard c. I can prove this by witness J. C. pag. ibid. We own the Holy Scriptures Answ Are not the Scriptures and Christ mightily obliged to you infallible Doctors that will condign to own such fragments and a Book patched up of so many scraps to help a little when the Church had lost the life of the Spirit One now living in Hartford about ten years since heard John Crook at Hartford in George Westwares house in a discourse amongst the people invalidating the Holy Scriptures as not being the Rule and that people should turn to the Light and therefore had words to this purpose as near as can be remembred viz. That at first the Saints lived by the life of the Spirit and were guided thereby and had none of those Books which they call meaning Professors the Scriptures which Scripture so called in the primitive times after they were written some part of them was at Corinth some at Colosse others at Rome c. now when the Churches had lost the life of the Spirit they called a Council and sent to those places and gathered those fragments and packed or patched them together and called them the Scriptures and he said fâ—rther That we had no more than the Rhemists who were Papists would let us have and that there was a Gospel written by some one of the Apostles and a Revelation by another which we had not when J. C. was charged with this at Hartford he replyed to the same person that had heard him that if these were his words it was not his Judgment J. C. pag. ibid. We say that if we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But confession of sin ought to be performed from the sense of evil of sin upon the Conscience and not out of formality and custom only as most do Ans We say the same here we agree but this phrase as most do I suppose are all of what sort soever that are not Quakers for Quakers do not at all confess sin therefore all are but in a senseless formal state besides them and what they do it is but out of custom Pag. ibid. Yet we say now this is spoke from an infallible oracle in the name of all the Quakers where the heart is sprinkled with the blood of Christ from an evil Conscience at that time and while remaining so thanksgiving is proper to be given to God for praise is comely for the upright and such Know c. Answ So may there not be a sense of the desert of the evil of sin though not anguish and trouble upon the Conscience for it at the same time that the Conscience is sprinkled with the blood of Christ and so there may be and should be Confession of sin and Praise together Supplication and Thanksgiving the Scripture speaks of and so in many of the Psalms there are Confessions and Thanksgiving together so there is a Rejoicing with Trembling I query whether the Quakers ever had a true sense of sin because they never do confess sin whether they are not much more perfect than Isaiah Job and John yet these Saints Consciences at that very time were sprinkled with the blood of Christ and so Isaiah when he said I am a man of unclean lips Paul had the sence of sin Rom. 7. yet at the same time gives thanks I query again whether any that have it sprinkled ever have it unsprinkled though they may lose the sense of it so indeed Praise not to exclude Confession is comely for the upright J. C. And such know the Blood of sprinkling to be a speaking blood it speaketh with the Apostle causing that soul that is washed with it alwayes to be mindful of it and truly to prize it Answ This true if rightly understood but by the Blood look in o Mr. Faldo's Key is to be meant the power of the light within not the sufferings of Christ according to the Quakers sense Remember what Pennington saith that external blood cannot cleanse the conscience the blood of Bulls and Goats could not do it no more can this there is no more worth in this than in other common blood in your account although thou dost afterwards seem to confess otherwise Pennington saith heavenly blood which Christ brought with him from Heaven and dwelt in the garment of the body a while and now is in every Quaker This is the blood thou meanest still thou art at Legerdemain Where doth this blood speak why we believe according to the Scriptures That as the high Priest entred into the Holy-place with the blood of the sacrifice so Christ by his own blood entred in once into the holy place Heb. 9.12 24. into heaven it self now to appear in the presence of God for us Now according to your Allegorists this Heaven it self is within man so was Christ in the Saints before he came in the flesh and his blood the Light within before any of his sufferings in the flesh But we now will declare our sound Scripture-sense as followeth Christ is our Advocate with the Father and his Blood the infinite worth of it the value of all his sufferings speaks to the Father John 1.2 he is an Advocate by vertue of his being a Propitiation as there it s spoken now he was not a propitiation within us therefore he is not an Advocate within that is the Spirits work enabling us to go to God in prayer through his Name yet we say that faith that looks to this and trusts to this is wrought within us by the Spirit and so know that the blood speaks the sufferings without and thus we have peace of Conscience J. C. pag. 9. Thou sayst Jesus Christ of Nazareth c. brought this Righteousness if thou believest that none were really saved or made righteous by that Righteousness of Christ till or after that time thy faith is contrary to the Scripture which calls Christs Righteousness an everlasting Righteousness Dan. 9.24 Isa 45.17 Micah 5. Answ Yea and again I say Jesus of Nazareth brought this Righteousness and he only and it was not actually brought in before according to that in Dan.
truth then is this That our persons are the Subjects of that Righteousness which sanctifies Christ's Person is the Subject of that Righteousness which Justifies J. C. Pag. 14. Another Reason thou givest to prove the Gifts and Vertues aforementioned to be our own Righteousness because we put forth the Actions both internal and External Is it not we that Believe and we that Repent and we that are said to pray By this Argument it 's best neither to believe nor repent nor pray because these are but our own Righteousness and the more we do them the heavier are we loaden with the filthy Bags of our own Righteousness Answ The Reason is good and stands and thy inference is ungodly and wicked This I say distinguishing our own Righteousness from Christ's Righteousness it is not Christ that Believes or Repents or Prays neither was it any of us that suffered without the Gates of Jerusalem nor that was born of the Virgin nor perfectly fulfilled the Law and the inference from hence that is Genuine is this viz. therefore ought we not to trust to our Repentings Believings Prayings Sufferings for these are imperfect but to Christ and we are not laden the more with these Rags as thou speakest but the defects are pardoned for Christ's sake and we are and so our Duties accepted in Christ Spiritual Sacrifices acceptable to God no other way but through Jesus Christ 1 Pet. 2.5 that phrase in Isai 64 4. which thou in scorn so often repeats are the Prophets words and thou mocks at the Holy Scriptures he doth speak it of his own Righteousness our Righteousness not only the peoples but his and the duties which he and the people were found in were those that God had commanded in the Ceremonial Law yet of these all he saith this and it 's true Comparatively to that pure spotless Righteousness of the Son of God and if God through Christ should not cleanse us and wash us and put his own Robes upon us we should all be cast out But let me ask thee darest thou say that this moral Principle of doing to others as we would have them to do to us is the Righteousness that Justifies before the Glorious Tribunal of an infinite pure God whose eyes are as a flame of Fire that thou darest stand and fall to the strict judgment of God as thou hast all thy days for cursed is he that continues not in all things to do them been true or false to this Principle I trow not wo to thee then for thou hast in several things in this thy writing dealt with me as thou wouldest not have me to deal with thee why but then if it be not that which Justifieth it is better never be found at all in doing to any as we would have others should do to us for this is but our Moral Righteousness in the second Table commanded between Man and Man how dost thou like this retortion Withal by this is implied the mercenary Spirit of the Quakers who would neither Pray nor be Holy if they did not think to merit something by their Works J. C. Parag. ibid. These things manifest thy estrangedness to the Works of Regeneration and helpings of the Spirit of God Answ I have through Grace experienced that work upon my Soul and have pleaded it with thee as thou knowest in opposition to their tenent of the Light in every one which overthrowes it as if every one had the Seed of it in his heart but yet I have learned to distinguish between this forgiveness of sins wherein my Justification lies as in Rom. 4. Regeneration this is but a Fruit of Forgiveness had not God forgiven my sins he would never have healed my Nature no Regeneration without Faith Acts 26.18 Sanctified by Faith So that your Doctrine destroys Sanctification if no Justification by imputed Righteousness no Regeneration I own the helpings of the Spirit of God and more I can say for that word helpings is too narrow as if there were some power in Man the Spirits causing creating Faith in me on this Righteousness of Christ which my heart hath been so far in helping in that it hath opposed But yet I will distinguish and say it was Christ and not the Spirit died for me Those helpings of the Spirit in me do not Justifie me yet I praise God for them as an evidence and fruit of Justification J. C. Parag. ibid. A heavy charge upon all the Prophets and Apostles of Christ who were obedient to these inward Gifts Vertues and Motions of God's Holy Spirit Answ If thou canst produce one instance of either Prophet or Apostle that ever sought to be Justified in the sight of God for any obedience to any inward Gifts and did not apply themselves to God through Christ for Pardon of sin I will leave this Doctrine Remember Rom. 3.24 But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets But John thou hast forgot what thou said'st pag. 10. viz. Not for the works sake though wrought in me by the Spirit and here pleads for Obedience to the inward Gifts which must be Works and saith all Prophets and Apostles were Obedient to them and this in opposition to imputed Righteousness But I knew thou wast not in earnest in what thou seemed'st to speak them but to conclude I believe that the good Men of old were obedient to the inward Gifts of the Spirit and we all ought to he and are through Grace in some measure but then by all that the Spirit doth in us it doth lead us to Christ and his Righteousness according to that in John 15. The Comforter shall testify of me Chap. 16. He shall take of mine and shew it unto you and hereby know we the Spirit of Truth the Comforter from the Spirit of error The Comforter will Glorifie Christ's person J. C. Parag. ibid. By thy Account they did but obey their own Righousness in what they did they knew and understood that their hearts are as the Pen of a ready Writer as David speaks Answ This thou bringest is very impertinent to the thing in hand That of David Ps 45.1 My Tongue is the Pen of a ready Writer Thou changest Tongue here for Hearts Now doth not David a Prophet about to write great things of Christ in this Psalm make use of this Phrase to denote the Power of the Holy Ghost with him in giving forth this Holy Scripture that as Mans hand acts the Pen as its Organ so the Spirit the Tongue of David and thus the Holy Men of God that writ the Scripture are said in 2 Pet. 1. ult to be moved acted forcibly carried away by the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speaking forth the Truths of the Scriptures and how sad is it that some of you should pretend to this same impulse to as high a degree in their Writings as I have seen some Title-pages of your Books filled
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
there was of old Elymas the Sorcerer and Simon Magus that bewitched the people of Samaria and 〈◊〉 there are now some such among the Papists so among you some thâ— be witch the poor Country people with Sorceries For one to be humble in his Carriage among his Neighbours to day surly dogged and proud to morrow courteous in his Salutes to day Bruitish and unmannerly to morrow affable and discoursing now presently 〈◊〉 silent morose to day speaking honourably of Christ Scripture Loâ— Supper to morrow either contemning of them oâ— quarrelling with them or else down-right speaking against them When as this day he came among God's people to morrow he will not come near them nor pray with them to day he prays with his Family next day noâ— now he is sedate and quiet in his Spirit within a while trembling restless raging to day love to his Relations next day runs away from them or little regards them if not Quakers in one day his whole Garb Carriage Love Words Gestures will be changed and which is remarkable they shall all agree to speak against the old substantial fundamental comfortable Truths of the Gospel yea the neaâ— the Truth is concerning Christ Jesus his Person Natures or Officer the more against it withal every one of them endowed presently with a sly cunning jugling Jesuitical temper for equivocations mental 〈◊〉 servations waiting to catch at words that are spoke to them all plain-heartedness and ingenuity is gon And again how worldly stingy reserved all freeness right generosity and nobility is all departed now is this the blessing Who can think but that another Spirit that is not Christ doth enter O Lord arise and let thine Enemies be scattered It 's very manifest now the Lord remedy it and deliver this poor blind people from these Regions of Darkness wherein they sit to the sweet Light of the Gospel which begetteth the quite contrary effâ— in the Saints What if a Spirit should possess any fill him toss him tumble him up and down throw him into Trances act him to pray yea to speak like an Angel and enable him to endure sufferings yea and in some measure he is at peace and in comfort yet loves not Christ Jesus nor his Gospel what would this avail was it not a Spirit of deâ—on and would not that person be in a deplorable Condition J. C's POSTSCRIPT OH that these smitings may be as Balm for they are the words of a Friend to thy poor lost Soul as at present thou art oh feel them feel them and be not wroth because of them lest the gate of Mercy be shut against thee Answ In Luke 18.23 If I have spoken evil hear Witness of the 〈◊〉 saith the Lord Christ but if well why smitest thou me so if I live writ any thing false confute it plainly if not why dost thou rail at me how then can I receive those smitings for bearing witness to the Truth as Balm when-as it is not the Balm of Gospel-Love but like the Vinegar and Gall they gave to Christ and the words of this Friend but like the kisses of such a Friend as Judas was that would betray 〈◊〉 redeemed Soul into the hand of damnable errors that would â—roy it thou bid'st me feel them I have felt them and perceive from what Spirit they proceed by the sharpness of them and cannot but be grieved that there should still remain in thee such a keen bitter proud Pharisaical Socinian Spirit against such a good ancient wholsom sound comfortable saving holy Truth as the Imputed Righteousness of Christ to poor fallen lost undone sinners without strength to keep the Law and save themselves and a Spirit of Hell and Satan directly contrary to the blessed Angelical Spirit the Angels rejoyce when a Sinner is converted but thou and thy Brethren are very angry at this young Man's Conversion Now I am not wroth as thou thinkest because of thy smitings but they have stirred my Zeal against erâ— for the Truth the more which shall by the Grace of God be improved to the utmost in preachings and writings against your ways â—ycing that the Keys are in Davids hand Jesus Christ's not thine for then the Gates of Mercy would be shut against all such as we are but they stand open and for such Rebels as thou art to the Grace of Christ Jesus and such Apostates from the Truth if peradventure God will give thee Repentance to the acknowledging of the Truth that thou mayest be recovered out of the snare of the Devil that art taken Captive by him at his Will 2 Tim. 2.25 26. An Answer to the Aditional POSTSCRIPT THe Christian Judicious Reader having passed the foregoing lines by this time seeth that what followeth in this Postscript Pag. 18. is but a meer fallacious harangueof words purposely stitched together to deceive some weak ones this Testimony of thine is indeed like the Apples of Sodom touch them and they immediately moulder into dust let them be examined and they are found to be hollow rotten shouking but I have done it already and therefore need not do it over again And now that all may know thou art a dissembler I challenâ—e thee to Answer to these following Queries in thy next Book to which if thou Answerest me plainly briefly cordially properly to the truth of them thou wilt discover thy self that one of these two things will follow Either that thou art a perfect Cheat in these lines thou haft writ and so gross a Heretick that thou art not worthy that a Chrissâ—an should eat or drink with thee Or Secondly that thou hast presently renounced Quakerism and if so why then we desire thee to publish thy Repentance withal promising to Answer any Question thou wilt put to me to try the Principles of my Religion by and in thy Answer let me have I pray thee a solemn appeal unto God that thou speakest according to the bare literal ordinary meaning of the Words and Phrases which hath been received among the serious Professors of the Christian Religion this may do much to put an end to the controversie and satisfie many 1. Dost not thou know that the Independent Presbyterian and Anabaptist party are both in their Preachings and Writings for an Experimental spiritual knowledg of Christ and that they do generally assert that a bare Dogmatical and Historical knowledg of Jesus of Nazareth is not sufficient for Salvation without the Truths be inwardly taught by the Spirit because thou dost insinuate so much in the 8. P. as if they were only for an Historical and against an Experimental Knowledg 2. Dost not thou believe that some may know the Mystery and so be 〈◊〉 without ever hearing of or knowing the History of Jesus of Nazareth 3. Whether is Jesus Christ now a Person out of Man or only a Principle or Quality in Man 4. Dost thou believe that Man that was born of Mary the Virgin at Bethlehem in Judea to be the Messiah the Christ of
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
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
Resurrection of Jesus Christ 1 Pet. 3.21 The Answer of a good Conscience through the Resurrection of Jesus Christ no Man can rightly Answer the accusation of his Conscience for not coming up to that absolute Perfection that the Law requireth but by Faith in the Resurrection of Jesus Christ who rose again for our Justification Rom. 4.25 Now one may have the Light within which you speak of and yet want Faith and this young Man it 's manifest had one at this time but wanted the other therefore his Peace was naught 4. Withal if this will hold many ungodly ones most prophane have the Spirit the Comforter for they have Peace both living and dying Psal 73. There are no bands in their Death and they say Peace in their Lives 1 Thes 5. They stretch themselves upon their Couches and Châ—unt at the sound of the Viol Amos 6.4 5. I read on page 31 and meet with nothing but the same over again which the Judicious Reader will take notice of till we come to that passage viz. That there is 〈◊〉 name under Heaven by which Men can be saved observe this is the second time of Baylies Blasphemy applying this to the Light within every man that is no more than Nature which can be attributed to none but Jesus Christ the Mediator calling it also the Deliverer and Counsellor from Isa 59. as well mightest thou call the Soul Reason Understanding of Man by these Names And whereas thou askest in this same place is there any other Spirit and Light which can deliver from sin and give power over it but what is of Jesus Christ Reply The young Man never owned this Light to deliver from and give power over sin as thou here intimates nay the scope of his Relation speaks the contrary and in the 17. Page he saith in the greatest of his purity and perfection there were longing desires after evil which he could be delivered from no manner of ways Observe Reader how these people make lies their refuge to defend their tottering Opinions if any deliverance it was only in externals Lust had as much power within as ever and this as hath been shewn may be had without the Spirit of Regeneration viz. external Reformation Before I conclude this let the Reader observe that Baylies Question runs thus viz. Any Spirit but what is of Christ why the Light of the Sun is of Christ the Wind is of Christ as a Creator is it therefore the Spirit of Regeneration proceeding from Christ as Mediator No surely But again in one place that we mentioned he calls the Light within the Tree of Life and in another a little before the Name whereby all must be saved the Deliverer and the Counsellor now here only of Christ a Spirit of Christ see what consistency is in these Mens lines Bayly Is it not the Light of Christ that makes sin manifest mentioing Ephes 5 Reply What Passage it is that thou hast thine eye upon I know not except the 13. Whatsoever makes manifest is Light Now this is true of all kinds and sorts of Lights they all make manifest but they act according to their several Natures yet Christ is the Author of them all the Light of the Sun will not make sin manifest yet another Light will the Quakers Light that every Man hath will manifest some sin but not all and it appears by the young Mans Relation for it will not shew desires to evil to be sin if they be not consented to according to what Paul doth testify in Rom. 7. I had not known sin but by the Law So then this Light thou pointest to in Ephes 5. was of â—nother sort in that all things were reproved by it and in that it was but lately bellowed on the Ephesians not having it before for in ver 8. Ye were sometimes darkness notwithstanding all the Light within that they had from the Womb. Bayly And doth not the Apostle say in that same place v. 8 9. the Fruit of the Spirit is in all Goodness Righteousness and Truth Reply By what I said before the Spirit spoke of in Ephes 5. is not the Light that every Man hath for they were darkness all that time they had that till Faith came This spoke of in the Ephesians was the Spirit of Grace Faith Adoption Regeneration the Spirit of the Son now the Root being different the Fruit must be different this Goodness Righteousness and Truth must be and is of another better sort and kind than that which yet is called by the same names springing from another Root viz. the Light that every Man hath B. And doth not W. H. Say it is the Spirit that maketh known 〈◊〉 which was not seen before then whenever any seeth sin it is the Spirit that makes it known and puts this word viz. Mark to it as a thing that he is happy in the hitting upon it and that what he saith is convincing and unanswerable Reply Now Reader see how acute this Man is in catching one in an Argument and holding one fast in it what a formidable Enemy I have to deal with This was spoke by me you may see in the sixth page of the little Book upon that Scripture viz. He shall Baptizâ— you with the Holy Ghost and with fire Luke 3.16 Saying that the Spirit did operate after the manner of Fire i. e. by Light and Heat As to the Light the Spirit maketh known sin when it cometh thou shouldest have repeated that Phrase and then said Mark but as often as thou reâ—eaâ—edst this thou ever omittedst that phrase is this fair play It followes as the shining of the Sun through a Crack into a dark Room we may behold every small dust within that compass these are the words 〈◊〉 let me reason with thee a little every one hath the Light within you grant but is every one Baptized with the Holy Ghost and Fire is it not such a Spirit spoke of here wherewith every one is Baptized that is regenerated and none else which cometh to us at that time and worketh and dwelleth in us and we had it not before a Spirit that will shew the dust and. Atoms of sin and lust in our Souls which this Light that every one hath will not I will pass over and take no notice of thy railing Words that thou art full of here and elsewhere but the Conclusion will hold still which thou art angry with viz. That the Spirit of the Quakers is a Spirit of delusion and let the Reader 〈◊〉 by our Lives whether thou or I are more like the clamorous Woman thou speakest of I must desire the Reader to turn back to the 27th Page there is something that Bayly saith which I cannot well omit to speak something to it 's that which this Man doth frequently touch upon and his Brother 〈◊〉 I could not well Reply to it before because I would take all the objections I could gather and Answer them in order Bayly And yet he
compares this blessed Light which hath done all this 〈◊〉 for him to the Egyptians which grievously and wickedly oppressed 〈◊〉 afflicted the people of Israel on whom the Lord sent his Plagues because of their Cruelty which they exercised upon his people as may be seen in pag. 18. And yet confessed he had Joy and Peace and Comfort and 〈◊〉 in Spirit under these Taskmasters which the poor Israelites had 〈◊〉 but cryed to the Lord as may be read in Exod. 3. and so no fit but a wicked and unrighteous comparison which the Lord will one day judg him 〈◊〉 Reply Thou and thy Brother Crisp are very Angry with the young Man I perceive for making use of this Comparison in pag. 18. of the little Book Crisps piece is nothing but a meer paraphrase upon this Comparison which will be Answered here besides what the young Man hath written concerning it to vindicate himself How easily be ye stirred if any reflection be but seemingly cast upon the Light more Zealous you be here than if any should reproach the person of Christ for many of us are perswaded and upon good Grounds that you Believe there is no such person as Jesus Christ God and Man But why so moved ye be jealous for your God the Light there being no just ground given you might as well be angry with the Apostle for comparing the Covenant of works to Agar saying it gendreth to Bondage Gal. 4.24 and all that are under this Covenant to Ishmaels Children of the Bond woman to be cast out thou mightest as well say that the Apostle here in this place compares the Light within to Agar and it's Children to Ishmael and call this a wicked unrighteous comparison that God will Judg Paul for one day as to speak this of the young Man who only sets out by this Comparison that estate and condition that he was in before Christ did savingly reveal himself to him by his Spirit when he followed the Quakers Light within as his Guide which led to the way of the Covenant of works to obtain Life by his own doings wherein he had some Carnal false Peace and satisfaction as the Israelites had in Egypt upon performing their tasks not being beaten when they did that which was required but had Garlick and Onions and Meat to the full in remembrance of which they had frequent longing desires to return there was something then desireable to their Carnal Appetite so it was with this young Man and with every one under the Covenant of works they have Peace in their Consciences as long as they are toiling for Life and Salvation in some external things but no Peace arising any other way whereas afterwards when in Canâ—an the Israelites had not these Tasks imposed on them neither were they beaten for the neglect of them but were free from this Bondage and had an inheritance given them of God and were to serve Christ in the improvement of these good things he had given them Thus the young Man upon the Faith of the Gospel was set free by Christ If the Son shall make you free ye shall be free indeed John 6 36. He saw now a better and more compleat Righteousness in Christ his Head without him than that which was wrought in him hereupon he had a better Peace drawn from a surer ground that would endure Being justified by Faith we have peace with God through our Lord Jesus Christ Rom. 5.1 and so there must needs be sweet and steady Peace of Conscience for who can lay any thing to the charge of God's Elect God Justifieth who can Condemn Rom. 8. he now continueth in his Duty but from another principle to another end than when a Quaker viz. The Life of Faith doing what he doth not for fear of a whip like an Egyptian oâ— Turkish Slave for fear of Hell-fire and the Wrath of God but what he doth he doth it now with delight and sweetness it 's pleasant this is Love that we keep his Commandements and his Commandements are not grievous 1 John 5.3 now he aims not only at himself in his obedience which one under the Covenant of works doth and therefore his Righteousness is nothing worth it is but Hypocrisie but he aims now 〈◊〉 Glory of Christ and would not leave Holiness in case his hapness was not concerned in it So that this Canaan is not as thy Brother 〈◊〉 weakly insinuates a Canaan of Loosness but Godliness where the 〈◊〉 of God is there is Liberty the Christian walks in the Royal 〈◊〉 of Liberty not fearing the loss of Salvation because it is sure 〈◊〉 Election and Purchase and Christ hath taken possession of it for 〈◊〉 already although he comes not up to that height that the Law â—â—â—ires and do not they Love God more and obey better that apprehend the Love of God in Christ unchangeable towards them than those that after all their toil fear they may fall short The Pharisees fasted oftner than Christ's Disciples but were not so really Godly as they what is all Obedience without Love and how can there be Love but by apprehension of God's Love to use I find nothing in Pag. 32 but vain Repetition till I come to that Paragraph that begins thus viz. Take heed of the Sin against the Holy Ghost for it is near when that which casts out Devils is called Beelzebub 〈◊〉 how you sport your selves with a consuming Fire Reply Is it not Blasphemy to say that the Light that every Man hath all the Heathens have that worships Devils every unclean Adulterer every Murtheren Thief and Robber hath is Common and â—ssential to Man as his Soul Conscience Reason in a word is Nature That this is the Holy Ghost who is God of the same Nature and Essence with the Father 2. To say that the Light within every one hath power to cast out Devils 3. That it is a consuming Fire which here thou dost Observe this is the third time of Baylies Blasphemy making the 〈◊〉 to be the very omnipotency and Justice of God which are himself Bayly in the fourth Paragraph Whether the Lord requireth Obedience and Service and Worship to any other Light or Spirit of Christians but 〈◊〉 own Reply The Lord requireth Obedience of Christians to the Magistrate yet the Magistrate is not the Spirit of Christ to the Moral Law yet 〈◊〉 not the Spirit to Officers in Churches to the Light of Nature and Conscience yet are they not the Spirit of Regeneration Worship to any other Light thou sayestâ— Here thou dost plainly imply that the Light within may be Worshipped for thou surely speakest of Divine Worship as it was in Naylor this is the fourth time of thy absâ—â—â— Blasphemies yet in the next breath saith It is but a Plant of the 〈◊〉 â—thers Planting yet such a Plant as it is a Tree of Life and a conâ—â—â—ming Fire and that which casts out Devils and to be Worshipâ— Those Plants spoke of in Matth. 15. which
unskilful Pilot that undertakes to Steer the Ship and yet runs it upon Rocks and Quick sands So this teacheth the things contained in the Law and yet destroyeth the Gospel missing of the way of Obedience out of Love to God There is no Doctrine under Heaven begetteth this Love to God like the Doctrine of the forgiveness of all sin in the Blood of Jesus Christ But is there then a difference betwixt this Light in every Man reproving for sin and the Light of the Spirit in their Teachings and Operations Yea very much if I had Words to express my self though I am 〈◊〉 Condemned person by a Jury of eleven and though it be accounted 〈◊〉 Divination of my own Brain it matters not VVhat is the difference 1. The Light of the Spirit esteemeth reckoneth or prizeth the Personal-Obedience of Christ 1600. years ago viz. his keeping of the Law in every point He having fulfilled the Law in our Nature that knew no sin of his own as the only Righteousness by which we are justified before God Rom. 5.19 And makes the Soul gladly receive it and imbrace it in all humbleness of Spirit this Person and his Personal-Obedience as the greatest Treasure in Heaven and Earth and causeth the Soul in all thankfulness to walk in Obedience before and to the Lord. But the Common Light looks for a Righteousness within to be justifyed by the Righteousness in which Man liveth and consequently the Righteousness of the Law 2. The Spirit begetteth an esteem of the Sufferings of Christ the Sacrifice of his Body as the only means by which we are freed from the wrath of God due to our sins he being made a Curse for us Heb. 10.12 13 14. Isa 53.5 Gal. 3.13 But the Common-Light counteth it a Doctrine tending to Loosness as may be seen pag. 35. and 50. of the Book called Rebellion Rebuked And I my self did once so esteem it but now no such thing 3. The Spirit makes us esteem the Cross of Christ and the carrying forth the Person of Christ through it and the penalty of the Law and raising him to Life again and exalting him into Glory to be a Prince and a Saviour Acts 5.31 to be the Power of God to Salvation to as many as thankfully receive it and embrace it But the Common-Light esteemeth that power and dread in the Conscience which restraineth Man from sin binding Man to obey for Life and Salvation to be the power of God to Salvation And in many more things there is a difference in their teachings and directions Nay I scarce know one Gospel-Truth but this Common-Light contradicteth yet the Teachers of this Light come with the words of this Glorious Gospel So that word is true which hath comforted me many a time and may comfort others viz. If it were possible the very Elect should be deceived But notwithstanding all the subtilty of Satan it 's not possible But farther the Spirit causeth a higher Repentance than the Common-Light Such a Repentance such a Change in the Will that the Saints even loath their own Bodies they are as it were weary of them because of the Corruption that dwelleth in them though the power of it be broken that it doth not Rule and Reign over them Not because they would be justifyed by a Righteousness wherein they would live as Paul Witnesseth 1 Cor. 4.4 But that they might glorify God more in their Generation that they might be for the praise of his Name that hath redeemed them But the Common-Light worketh a Change in the Life and Conversation to merit Eternal Life by and to get into the Love and Favour of God So that there is not so clear a Love nor so free a Will to walk in the Commandements of the Lord as is in the Gospel-Repentance wrought by the Spirit As may plainly appear by what VVilliam Baily saith in the 35. pag. of his Book viz. If so be the Father hath poured out all his wrath upon his Son there is no need to fear miscarriages And again he saith If so the Devil may play what Cards he will Now whoever tasted of the Gospel that would make this use of it but did count it as their only happiness There is difference in the Motives and Arguments to move to a Holy Life between these two Lights My experience in this hath been as a second Pillar which the Lord hath made use of to uphold my Spirit for some time And comparing my experience with John 16.14 15. I have been relieved and perhaps it may be a relief to others if with me now they view the three Distinctions in those words v. 14. He shall Glorify me for he shall receive of mine and shew it unto you 1. I considered who that was that should be glorified Whom I conceive is Jesus born of the Virgin Mary the Mediator or middle-Person betwixt God and Man having the Nature of both that he might accomplish the work that he had to do and that he might hear and defend his people when they cry unto him seeing he was touched with the feeling of our Infirmities Heb. 4.15 But is now Exalted in the Heavens in that very Body which he took of the Virgin Acts 5.31 Heb. 4.14 This is he that was to be Glorified For he doth not point them unto that within him or within every Man but to his Person v. 16. speaking of his departing a little while after signifying his Death which filled them with sorrow 1. Who that was that should receive of his which is plain the Spirit of Truth the Comforter whom he said he would send v. 7. in his personal absence Whose office is to take of Christ's things and shew them to his people For though the Spirit be the same in Essence yet it hindereth not but they may be are two in Office and Personality The Spirit thus taketh of Christ's Righteousness Sufferings the Travel of his Soul to redeem his people and sheweth them unto his people The 3d. thing To whom these things were to be shewed They were the eleven chiefly there mentioned But surely as well to all his people in all Ages and Generations For none seeth them but by the Spirit as it pleaseth God to reveal them to us And this Spirit he giveth to all his people Now Jesus Christ being born of a Woman was made under the Law Gal. 4.4 who in all things did fulfil the Law in all respects and at all times in all cases and conditions So that he knew â—s sin neither was Guile found in his Mouth 2 Cor. 5.21 By which Obedience Righteousness and Holiness of Christ we are made Righteous Rom. 5.19 Therefore he is called by the Prophet The Lord our Righteousness Jer. 23.6 A Saviour and a Deliverer Now the Comforter taketh of these things and sheweth them unto us When we see our miserable and wretched Condition under the Wrath of God and our inability to keep the Law of God And this is the Language of
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