particular he knoweth in his consience how Tho. Lloid hath defended and justified John Hemphrey from time to time in his Antichristian assertion that he was grieved to hear some say they expected to be justified by that blood that was shed at Jerusalem which most evidently proveth that neither J. Hâ—â—er Tho. Lloid did believe it was necessary for them to have that faith that we are Justified by that blood Yea S. Jennings his charging me with an inconsistency in my two Assertions the one being that the light within is sufficient to salvation the other being that the light within is not sufficient to salvation without something else I having always declared that by that something else I mean the Man Christ Jesus and his Death and Sufferings Blood Resurrection and Intercession c. doth sufficiently prove him guilty that he doth not believe it necessary to his salvation that Christ died for him for if the light within be sufficient to salvation without the Death of Christ â—hich is a part of that something else understood by me then it is not necessary to our salvation to believe that Christ died for us and the Death of Christ hath no part or share in our salvation by this his Antichristian assertion But now in reference to the question as stated by him he alledging that I have affirmed that this faith is indispensibly necessary to all viz. in order to eternal salvation to believe in Christ as he died for us and rose again I freely own it that I have so Affirmed and do still so affirm but however that was neither the only nor the principal question or matter of Debate betwixt Th. Lloid and me but a second branch of the question occasionally happening that at sometimes was also discoursed betwixt us But as concerning the indispensible necessity of Faith in Christ as he died for us and rose again as universally necessary to salvation how and in what sense I have affirmed I have fully explained in divers of my late printed books relating to our late differences where I have distinguished betwixt the express or explicite knowledg and faith of Christ's Death in order to eternal salvation and the implicite knowledge and faith of it asserting this last but not the first as universally and indispensibly necessary And in this my Christian Testimony as I agree with the Holy Scriptures and all my former books notwithstanding of the Insinuations of some ignorant prejudiced persons against me so with the Printed Books and Testimonies of divers friends of good Repute among the people called Quakers and with the General Doctrine of all moderate Christian VVriters throughout Christendom See my aforesaid Explication of my Assertion particularly in my Two late Printed Treatises the one called Truth and Innocency defended from page 10. to page 20. where I largely open the said distinction of faith in Christ explicit and implicit and also my other called Heresie and Hatred page 13. As for what he objecteth concerning the strange Notion of the Revolution of humane souls and his insinuation of my countenancing it having so fully answered to it in the Two aforementioned Treatises in Print to which I refer I need say nothing here further than to tell him and also to inform the Reader that his thinking or insinuation that my holding the faith of Christ's Death indispensibly necessary to all that shall be saved doth oblige me to held that all to whom that faith is not outwardly preached or who have not the outward means or outward opportunity of receiving it must needs live again by Revolution in order to have it preached unto them otherwise they cannot be saved doth sufficiently prove him extreamly ignorant and that he hath neither the true faith nor a true Notion of the sufficiency of the Light within And howbeit he laboureth in his Prejudice and Enmity to represent me as one undervaluing the sufficiency of the Light within it plainly appeareth Ioâ—n the sufficiency of the Light within more than he doth or any of his Party who thus do falsly accuse me for I say as I have oft formerly said the Light within in the highest sense being God and Christ the Eternal Word and the Spirit in every man is sufficient to reveal and give the Knowledge and Faith of Christ as he died for all men and rose again unto all men without all outward means of outward Preaching or Reading and consequently without the Revolutions of Humane Souls for even Such who favour the Revolution of Humane Souls as a probable Hypothesis do it not upon that supposition as if the Light within were insufficient to give the Knowledge and Faith of Christ without as well as within for the sufficiency of the Light within hath not a dependance upon the Revolutions nor upon any outward means of Preaching Hearing or Reading Insomuch therefore that Sam. Jennings doth suppose that to affirm the Faith of Christ's Death to be indispensibly necessary to salvation to all that shall be eternally saved is to infer the necessity of the Revolution of Humane Souls And also that he doth positively affirm that many have not the means opportunity or capacity to know or receive it which he saith will include a great part of Mankind From this it plainly followeth that he thinketh the Light within is not sufficient or able to reveal or give that Knowledge or Faith of Christ's Death which I affirm it is being God the Word and the Spirit and therefore I have a better belief of the sufficiency of the Light within than he hath or his Party that is joyned with him against my Christian Testimony and to say the Light within is not sufficient as fully to reveal and give the Knowledge and Faith of Christ's Death without as of his Life within is a degree of Blasphemy against God who is that Light within and soundeth as harsh and offensive to Christian Ears as to say God is not sufficient to reveal or give to all men the Knowledge and Faith of Christ's Death by Internal Revelation without all outward means of Instruction which yet I think no sound Christian will dare to affirm But as I have oft said it is one thing what God who is Light and is in all men is sufficient or able to do who is able of stones to raise up children to Abraham and who can work by his Spirit when where how and in whom he pleaseth even without outward means whether in Infants or deaf and dumb persons or in them that never heard the Fame of Christ with their outward Ears and it is another thing what he is pleased to do in his ordinary way of working But it ought well to be considered that our full and perfect salvation depends not wholly upon what God either can or pleaseth to reveal in us but also in great part upon what the Man Christ hath done and suffered for us on Earth especially in dying and shedding his precions Blood for us and his interced on
for us now in Heaven for that is no small part of our salvation to be saved from Wrath and from the guilt of sin and from that fearful sentence of Condemnation and the Curse of the Law due to us for sin and no Internal Revelation can save us from that Curse Condemnation and Wrath but it was necessary that Christ should suffer for us in the true Nature of Man that cursins might be forgiven and we might be saved from the Wrath of God and the Curse and Condemnation of the Law of God and Christ's suffering Death and sheading his precious Blood for us was not only necessary to our Justification but to our Sanctification because by his Obedience unto Death and precious Blood he hath procured and purâ—â—â—sed for us that inward principle of God's Grace whereby we are sanctified and we are sanctified through a living Faith in Christ as he died for us and that Faith is necessary to mens Regeneration and Sanctification as well as to Remission of sins and therefore is necessary to all But that he saith a great part of Mankind will be included who have not had the means opportunity or capacity to know or receive it which carries with it a very harsh and uncharitable Judgment upon all that part of mankind Answ But where is then the sufficiency of the Light he and many others seem so warmly to plead for if it be not sufficient not only to make them capable but also to give them the Knowledge of it viz. the Death of Christ But why should this sound more harsh and uncharitable to say a great part of mankind die as much without the Knowledge of Christ within as of Christ without for as Christ came in the flesh is called a great mâ—stery in Scripture so is Christ within also called a great mystery yea the mystery that had been hid from Ages and Generations and he cannot give me an Instance of any that ever knew the mystery of Christ within but also knew in some measure the mystery of Christ without for that which is able to reveal the one is able to reveal the other But that any are saved without the knowledge of Christ within I suppose he will not say seeing the Scripture saith Know ye not that Jesus Christ is in you unless ye be Reprobates Or rather disapproved or want a Proof But the Scripture also saith That it is one God who shall justifie the circumcision i.e. the Jews by Faith and the circumcision i. e. the Gentiles through Faith And the true Faith is one whereby both Jews and Gentiles are justified which is a Faith in Christ as he died for us as well as that he doth inwardly enlighten us But to suppose a Faith in Christ that doth not respect his outward coming in the Flesh and Death and sufferings but only and alone that inward common illumination that is in all mankind is to set up an unscriptural and Antichristian Faith opposite to the true Christian Faith which I charge on Sam. Jennings and on all that join with him in this his absurd Doctrine to be a pernicious Error tending to make vâ—id the true Faith of Christ and the Doctrine of the Holy Scriptures and to teach men to rely upon their Obedience to the Law or Light within for Salvation and Life Eternal without the Faith of Christ crucified that sâ—pâ—ain contrary to the Holy Scripture that saith Both Jews and Gentiles were all under sin and whatsoever the Law saith it saith to them that are under the Law that every mouth may be stopped and the whole world become guilty before God Now this Law that steppeth every mouth and maketh the whole world guilty before God is the Law or Light in these Gentiles who have not the Scriptures or written Law without and whatever feigned pretence of Charity S. J. or any others that hold this gross Error That men may be eternally saved without all knowledge and faith of Christ crucified may have towards that part of mankind who have not had Christ outwardly preached unto them yet it is a real undervaluing and seeking to undermine the Christian Dispâ—nsation and make it as a meeâ— Indifferent thing yea unprofitable to be under it for if men commonly obtain Eternal Life and Salvation without all knowledge and faith of Christ crucified and raised again and can be perfectly sanctified without it then there is no need to have that Faith at all But for such who say it is needful because it is preached they use a deceitful but silly evasion for if it 's only needful because it is preached then the way is not to preach it that it may not be needful and if so why did the Apostles and many other faithful men preach it and seal to it with their blood Surely this is the way to lead people generally both to neglect preaching Christ crucified and to hear it preached yea and if they destroy or bury the Bible in oblivion from their posterity by this wicked doing they shall excuse them from being under a Necessity to believe the Death of Christ in order to salvation But whereas some say it is profitable tho not absolutely necessary to salvation to have the Faith of Christ's Death but seeing they say men are commonly saved eternally without it as well as with it they cannot shew wherein it is profitable unless it be necessary Indeed they may as well say with Pelagians and Socinians that inward Grace or the Spirit 's inward operation is only profitable but not absolutely necessary to mens salvation But we find the Terms of salvation universally without exception set down Rom. 10. 9 10. that plainly holds it forth that to believe that Christ rose from the dead and that with the heart as well as to confess it with the mouth is necessary to all that shall be saved And tho this Faith is wrought in men in God's ordinary way by an outward Ministry yet the Word or Light within is suffitient to work it without an outward Ministry and doth so work it when God pleaseth as he wrought it in Abraham Job and many others But that S.J. saith page 12. he hath heard T. Lloid affirm he did believe it to be our duty who had the advantage of having the Holy Scriptures and hearing the Faith preached to receive and believe it This I suppose is possible but when was it that he did so profess to believe viz. after that the Publick Letter signed by G.W. and others from London came to them and us holding forth that Faith as necessary but before that Letter came it is well known to many as well as to me that he had oft denied it but before that the Breach was made And since it was made tho we for our part used great Endeavors to be reconciled to them in the Truth yet we could never effect it in Truth 's way XXXIII pageâ— 3. He proceeds in the next place to shew which most deceitfully and
falsly he saith he will do candidly cautiously and truly the general cause of this unhappy breach and difference The General Cause saith he I take to be an unbounded Ambition in G. K. But he gives no proof of this his unchristian and uncharitable assertion and therefore I return it on him as false and fictitious XXXIV His perversion in making it a Crime in me to have some Religious Controversie with some called Preachers in New England and challenging some of them to dispute with me alledging that I managed it with great Heat and Rage and common Insâ—lts when I thought I had advantage designing Victory and Vain Glory rather than Edification And of this he brings no proof but his bare Authority he being then in New England with me But he should have brought either some of my Words or Actions to prove me guilty of his charge which he not doing proves him to be evidently guilty of deep Prejudice as well as gross Hypocrisie for he being with me and judging me so guilty as he alledgeth he was unfaithful in not admonishing me seasonably which he cannot justly say that he ever did all that time we were together but professed great Unity with me And for my book of Controversie against some Preachers at Boston in New England called The Presbyterian and Independent Visible Churches brought to the Test c. before it was printed the most of it if not all of it was read in his hearing and in nothing disapproved by him and was generally approved by all that heard it read being an appointed Number of them called Friends of the Ministry the which book was so well accepted by Friends at London and over England that it being Re-printed at London most of them were sold and many Friends bought of them and tho I have heard divers both in City and Country speak well of it I have not heard any shew the least dissatisfaction against it yea divers of the professing people in N. England spake well of it and tho I used some sharp Words towards some Preachers at Boston who did too much justifie the Persecution raised against Friends in N. E. yet as any that have a spiritual savour to judg who read my book will say I writ with great moderation and sincere expressions of Love and charity towards many of the people and I think I can say it without Vanity few have exceeded me in moderation in my way of writing Controversie among the people called Quakers But if seeking to dispute with persons of other Professions be an argument of Vain Glory by the same way of Arguing he maketh some of the best Account of the Speakers among the people called Quakers equally guilty And that he saith how little it redounded to Truth 's advantage he is a witness he being then in N. E. with me If it be enough to make a man guilty by the single Evidence of a prejudiced Adversary he hath hit the Mark but if otherwise he only sheweth his Enmity and Prejudice But that my Labour in N. E. was not without success there are at this day in N. E. who will bear witness to it as also the Certificate I had from the Meeting in Rhode Island declaring the Vnity they had with me and the great benefit they had by my labour of love among them which Certificate I can produce but the witness of God in my conscience hath always been unto me and ever shall be more than all witness of men and is a sufficient defence unto me against this prejudiced adversary and others of his Stamp XXXV page 13 14. His falsly accusing me of a Spirit of Wrath and Bitterness and hating my Brother c. But sharp Words of Reproof against them to whom they duely belong are no Argument of Hatred or that I had not then or now have not the true Love of God in my Heart For let my books in these late differences as well as any others be compared with most of the Friends books that have writ against Adversaries and it will be found they have generally exceeded me in sharp Words and how far Sam. Jennings and his Party have exceeded me in sharp Words the printed sheet called An Expostulation c. doth sufficiently prove And tho sharp words of Reproof be no infallible Argument of Hatred or of an unchristian Spirit yet to be sure Persecution in fining or imprisoning men for matters of conscience is whereof S. Jen. hath shewed Himself sufficiently guilty and who hath discovered Himself Esau-like not only by his threatning words but by his rough hands XXXIV His unjustly complaining against me for my just complaint of too great a laxiness of Church-Discipline among them and my presenting a Paper to Ministring Friends in order to have it amended But he mentions nothing wherein that Paper is reprovable and until He or some for Him can shew the default of it his blaming me for it is but another Instance and Evidence of his Prejudice and Enmity against me XXXVII His unjustly accusing me of impeaching as he terms it Friends Testimony and way of preaching publickly as well as privately And what could I do less hearing so frequently such false Doctrine preached and the Scriptures so grosly perverted to the publick Scandal of Strangers that were not of our Profession Nor was I forward to do any such thing but very sparingly and modestly did at times correct their false Doctrine and most of the Opposition that ever I shewed to them in publick was in defence of the Truth of the Christian Doctrine and Testimony I did bear which they did boldly contradict and I dealt orderly with them by private Admonition which they rejected And when after I made my complaint to them called Friends of the Ministry they did not regard it so as to pass any due censure upon the guilty as is sufficiently made apparent in my former printed books as well as from what is in this before-mentioned XXXVIII page 15. His accusing me of tedious dry and insipid Discourses in their Meetings at Philadelphia is as false as it is improper for him so to accuse me for how can it be expected that such a professed Adversary and open Persecutor will speak well of me But when the Jews accused our blessed Lord of Blasphemy I need not think strange that Sam. Jennings accuseth me But for dry and insipid disccurses he may take it home to himself for very many affirm it to be true of himself and how an open Persecutor that rather glorieth in his Wickedness than repents of it can have any other Ministry but dry insipid yea and burdening is easie to judge and which some have judged him for and some that have been too much prejudiced against me yet have disliked him that they have publickly disowned his Prayer But however I may be to him and some like him a favour of Death as the true Ministers of Christ were to some formerly yet to such as have Salt in
themselves I have been and still am through God's mercy a savour of Life unto Life XXXIX His falsly accusing me that I said to a meeting of Ministring Friends There were more damnable Heresies and Doctrines of Devils among the Quakers than among any Profession of the Protestants which he saith was taken from my own mouth at that Meeting and a Minute read to me and not denied by me tho since he saith I endeavour to evade it But he bringeth no other Proof for this but his and his Parties bare Allegation which as I have formerly denied so I still deny that ever I charged it indefinitely upon the Quakers or yet upon that Meeting viz. met at Burlington first month 1691. but only upon a Party in that Meeting there being in that Meeting about a 3d part of them that stood with me and for my Christian Testimony particularly George Hutcheson and Thomas Budd who have declared that I said not the Quakers indefinitely but them viz. a Faction of that Meeting who had sufficiently shewed themselves guilty of the charge both then and formerly Yea as I took notice at the Yearly Meeting at London 3d month last 1694. when that Paper he hath now printed to his shame was read in the Yearly Meeting and a Copy of it delivered to me to answer In my Answer to it I shewed them how that notwithstanding S. J. had named the Name of God in asserting I had charged the Quakers yet that very Paper signed by S. J. in contradiction both to it self and to him doth clear me that my words were That they were met together see his printed book page 18. from line 14. where they say they repeated my words to me and I declared the same again to cloak Heresies and Deceits and that there were more damnable Heresies and Doctrines of Devils among them Note it is not said amongst the Quakers but them which word them did only relate to a Party or Faction of that Meeting Or suppose it did relate to that whole Meeting which it did not yet unless they will say that meeting did represent the Body of the people called Quakers which I judge they will not say over all parts of the World where they are it is evident to be a false accusation to put the word Quakers for them not exceeding in number above 13 persons which is as false and injurious as to charge the English with a thing that only 13 or a few are guilty of And when I re-minded both S.J. and also the Yearly meeting that he named the Name of God to a Falshood which many present did greatly notice and some did charge him with he had no other Evasion but that by them was meant the Quakers which is as palpable a perversion as to charge the English with a Fault that only 13 persons are guilty of And I at the same time with true Reverence naming the Name of God to clear my Innocency saying in the presence of God to the best of my remembrance I said not the Quakers but them some of the Yearly meeting did severely speak to us one saying we had rent the Name of God betwixt us another saying one of us two behoved to be greatly guilty S. J. having said in the fear of God he affirmed that I said the Quakers And afterwards I produced the Paper of their meeting signed by S. J. bearing date the 6th of the 7th month 1672. wherein they declare that my words were as above-mentioned which they say the two Friends repeated unto me Now Reader judge what small credit S. J. is worthy of who by his own declaration hath printed himself guilty of falsly accusing me by perverting my words putting most fraudulently Quakers for them when yet in the Paper of that meeting signed by him he and they declare my words were as I have above-mentioned them XL. And as concerning that Paper called The present Case c. he hath printed to his own shame in his book with other the like shameful Papers as standing Monuments of his unchristian Proceedings given out by his Party 20th of the 4th month and signed by himself it containing palpable contradiction and giving the â—ie to it self as is above noted I need not say much to it but to deny what they falsly charge me with as that in a wrathful and better Spirit I reviled and abused the said Meeting they charging me with brittleness of disposition but my being preserved by my gracious God constant in my Christian Testimony and Conversation proveth them false accusers in this as in other things for had I been brittle their unchristian Practices towards me had long a-go broken me but God has mercifully preserved me and to him alone I give the praise charging me with the breach whereof they and not I were guilty and with calumniating several persons not giving them Gospel-Order in any Church-way all which are false charges As also that they say in their Paper Notice was given me of the time to which the Meeting was adjourned viz. to a fortnight longer having appointed some Friends to visit me But in this they use great prevarication hiding their deceit in ambiguous Words That two came to me in the Evening of that Meeting before their fortnight Adjournment I own it but that they told me either the precise day hour or place of their meeting I altogether deny it or that they did in the least desire me to come to it yea their Paper signifieth no such thing but only that Notice was given me of the time but what particular time or place they mention not for that called a Fortnight sometimes includes 14 days sometimes 15 or 16 But what if I had known the precise day hour and place which I did not for sometimes they met at one place and sometimes at another and sometime at one part of the day and sometime at another is that enough to excuse their proceeding so violently and furiously against me without calling me to hear things charged and proved against me But their Paper doth not so much as alledg that I had any call to come to their meeting therefore it is a plain case they are fallacious and seek to deceive the simple with their fallacious words And what if they had called me and I had refused to come as was not so If they had been endued with the patient and long-suffering Spirit of Christ they would have again and again at least twice or thrice calld me before they had past such a severe Judgment against me as not only to Un-Minister and Un-Christian me but to represent me as one of the worst of men was this like the restoring me in a spirit of meekness Do not humane Judicatories condemn them in this case who commonly before they pass censure in many cases call or summons them twice or thrice who are accused as guilty persons and in case of not appearance on the first â—â—tation do not pass a positive sentence