of obeying God hath not lost his power of Commanding and he may justly demand that of a Man which he hath wilfully lost and deprived himself of In a Word God condemneth none but those that have freely run on in sin and impenitency to the last And this Baily is Equal and Just Baily But if all Men are lighted with the true Light as I Believe then by your Doctrine some have two Lights another Light besides the True Light Reply It 's no absurdity at all to say that two Lights of two kinds and natures may be in one and the same Soul at one and the same time As the Light of the Sun and Moon are seen at one time in the Air. Baily If it be of another kind speaking of the Light that the Saints have then it must be a false Light because the other is a trâ—â— Light Reply We have granted that the Light every Man hath is a true Light in its kind and so is the other true in it's kind both true yet differ in Kind from one another The Light of the Moon some apprehend differs in Kind from the Suns Light Yet the Light of the Sun is not false because the Moons Light is true An Ass differs in Kind from a Man yet he is as true an Animal as a Man Here is all the strength of Argument I can find Let the Reader now judg who is guilty of confusion and blindness Baily And after thy confused Prayer p. 11. to Christ in thee and to Christ in the Heavens and by and in the Spirit as thou thoughtest thâ— sayest several weeks was I in this trouble making my Condition known to no one because I would not be perswaded to any thing but did wholly rely upon the inward instruction of the Lord Thus did my hope perish How did thou rely upon the inward instruction of the Spirit when thou prayed in that confused manner as aforesaid Consider it Reply He did rely upon them in the same way as the ignorant Quaker doth for he was one at that time and so this Lord was no other than the Light within and the instructions of the Lord that he speaks of no other but the Dictates of Nature No wonder he wandred Nature will not teach the right way of Prayer neither can 〈◊〉 will it shew that the Father through the Mediator Jesus is to Worshipped All may see by this what darkness ye be in in your â—â—ship and what Confusion and that you follow the dictates of 〈◊〉 Light of Nature and leave the Instructions of the Spirit in the Holy Scriptures It 's very lately a Quaker acknowledged she Worshipped Christ within and being ashamed of what she had spoke afterwards said she Worshipped Christ without also May not we say â—â— worship ye know not what Baily Did any ever rely upon the inward Instructions of the Lord and their hope perish Bring one Example for this Reply The Hypocrites hope will perish and every one that makes not Christ Jesus God and Man his Hope is a Hypocrite â— Tim. 1.1 Which is our Hope The inward Instructions of the Spirit lead to this Jesus Christ God and Man and whoever depends upon them in the 〈◊〉 of hearing the Word preached and reading the Scripture For the Spirit teacheth in the Use of these means their hopes shall be strengthned But this dependance was only as he thought upon the spirits teachings That expression viz. As I thought should be taâ—â—n in here But he was mistaken in that they were but Natures Dictates he was guided by when the Spirit came that led him to Christs Righteousness from his own And an Example as thou demandest I give thee in this same Case in Paul before his Conversion Acts 26 2â— I verily thought with my self that I ought to do many things contrary to 〈◊〉 Name of Jesus of Nazareth He had the Light within at this time be thought this his Duty to Act against this Religion he rested in his Law-Righteousness he surely would have answered any that would have blamed him that he did all by the inward Instructions of the Lord for he followed his Light he verily thought c. it 's said yet in that State of Law-Righteousness his Hope perished Baily Thou sayest thou had'st peace of Conscience by the powerful work of God without thee Is this like Scripture-Language Reply Yea the Spirit doth every-where testify what the young Man instanceth in there viz. That the Fathers preparing a Body for Christ was the Work of the Omnipotent Power of God sixteen hundred years since his bearing sins in that Body and the Curse of the Law his dying in that Body and yet could not be held of Death but rose again God's upholding him in and through all those things was the wonderful work of God without us before thou and I and this young Man had our beings Let the Reader take notice that In Pag. 42. Baily acknowledgeth this that here he snarles at his Woâ—â— are viz. We deny not the Work of God and Christ without And likewise doth not the young Man own a work within This Doctrine he saith was manifest to him in the Spirit that was within surely His next Words are viz. Working Faith in me by this I had Peâ—s of Conscience All this was within Yet all this Work was not the Righteousness that justified him but that was by the powerful work without us in giving Christ for us Near the end of pag. 41. He threatens the young Man with trouble and concludes thus Baily The Lord hath spoke it Reply Doth he not pretend to as high an Inspiration as the Apostles And yet in the next Paragraph bewrays himself to be a weak fallible Man in that he saith Baily The Yoke which W. H. calls the burdensome Yoke Reply Whereas it was the young Man himself alone without the least intermedling of mine that gave this Title to the little Book as I have Witness calling that bondage he was in to the Law of Works when a Quaker the Burdensome-Yoke Baily Page 42. But did not the Saints and People of God in all Ages witness their Salvation and Peace of Conscience by the powerful work of God within them Reply Yea We heartily own it and the young Man owns it as before And thou art in this page and the next about a needless work none denying this If withal thou wilt but say that these Saints and People of God had some things within them of another Nature than the Light that every Man hath that did thus work in them which did still lead them forth to glory in the personal Righteousness of Jesus Christ for their Justification Therefore the first Scripture speaks for us not against us Baily 2 Cor. 4.6 God who commanded the Light to shine out of Darkness hath shined into our hearts Reply It appears by this plainly that they had not this Knowledg by any Light before but by some Light super-added and shining into them It
the Spirit to us viz. Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 Now it is not the Office of the Spirit the Comforter much less of the Light within every Man which deserveth not the Name of the Comforter to work Righteousness in us to justifie us though it doth lead to Holiness Neither to bring us to fulfil the Law in our persons to be justified thereby before God 1 Cor. 4.4 Though I once was entangled with an opinion of this Nature viz. That it was Christ by the Spirit which wrought in me therefore it was not my Righteousness but his and this for Justification Jesus was put to death Crucified cut off not for himself he was an Offering for sin for ever Heb. 10.12 A sacrifice well pleasing to God And he rose again for our Justification Rom. 4.25 Signifying so much that he had satisfyed the Justice of God for the Sins of his people and could not be held of Death Now the Spirit taketh of these things when Man is as we have said before under the sence of the wrath of God and applyeth them unto his heart giving him Faith herein saying Christ was made a Curse for thee Gal. 3.13 i. e. in thy place room and stead He was in a bloody Agony he was forsaken of God and all for the sake of his people His Blood therefore cleanseth from all sin Now the Blood is not within us as the Quakers say Any Sacrifice any Crucifying withiâ— Man to purge to purify to make Reconciliation with God But the Spirit doth apply the Merit of the Sacrifice the Bloodshed of that Person Jesus Christ which was 1600. years since He it was not the Light within every Man that is often called the Redeemer in the Prophets And as Paul calls him from thence A Deliverer to come 〈◊〉 of Zion Rom. 11.26 when the time of his Birth drew nigh he was pointed at to be the Person Mat. 1.21 Luk. 1.31 32. to accomplish the Work This is said he gave his Life a Ransom for many Mat. 20.28 Now the Spirit as we said taketh of these things and applyeth them to his people and saith he hath not he will redeem but hath Redeemed us from the Curse of the Law Gal. 3.13 and hath made them Sons through Faith Gal. 4.6 though they had infirmities and had need of Reproofs and Exhortations to good works as may be seen in the Epistle he having obtained everlasting Redemption through the means of his Death entring into the Holy Place once with his own Blood Heb. 9.12 15. These things I say doth the Spirit Preach to the Souls of poor Men As an Ambassador receiveth of the King his mind and declareth it is a far Country so the Spirit receiveth of Christ's Love his Riches Care for his people and gives them to understand them for themselves for their own Comfort But to the last viz. He shall glorifie me So is it indeed the Spirit doth mightily exalt the Person of Christ it proclaims him to the Soul to be the fairest among ten thousand to be altogether Comely No deformity at all in him How excellently is he set forth in the Book of the Canticles And when the Spirit doth thus reveal Christ in his loveliness and Beauty they cry out O what a wretch was I that I should sin against so Gracious a God! That such as Jesus Christ must dâ— for my Salvation We that stood in the stouâ—ness of our Spirits and slighted and scorned to accept of his personal Obedience 1600. years since Now do melt in the remembrance of our hard hearts And thus is 〈◊〉 got likewise in the heart of Man a Love to live to the praise of the Name of Christ for ever because of a Rebel he hath made him a Son because he hath made Reconciliation by the Blood of his Cross from henceforth he would fear him and serve him as a Father that hath done so much for him that he cannot do so much for Christ never require or make amends So then you see it is not as the Quakers say Obey the Light within and submit to the power thereof that your peace may be made that ye may get into the Love and favour of God that you may be made the Sons of God by the Righteousness which the Light hath wrought in you according to that I have read that George Fox the younger hath writ These are his words viz. If ye would believe and wait in me or obey me the Light in you I will purge out all your iniquities and forgive all your Trespasses and I will change your Natures and make you New Creatures if you will hearken to me and obey me the Light in you Ye see the Motive of one and of the other Light to Obedience is different Again another difference is that the Light of the Spirit of Christ layeth a Man more humble and low in his own Soul than the Light the Quakers plead for It sheweth him that he hath nothing to boast or glory in but all is freely given him Nay if God should deal in Justice with him that he is a wicked person in that he hath sin dwelling in his flesh a corrupt nature if God should look upon him as in himself this might justly befal him to be condemned So that he cannot vaunt it over his Neighbour and say I am Righteous thou art Wicked I am good thou art evil I have done Righteousness thou hast done Wickedness and thou mayest be Righteous and hold on and do good if thou obey the Light in thy Conscience the voice of the Lord calling unto thee in the inward parts which thing the Quakers say by their Light and I have said it in heart many a time before the Lord humbled me to accept of the personal Righteousness of Christ for my Justification as I am a poor sinner Again there are things which the Light of the Spirit discerneth to be sin which the Light in every Man cannot discern to be sin As First to seek for and look for Justification Reconciliation Acceptance with God in with or by the Righteousness in which we live acted in our persons It seeth not this to be a Despising the Righteousness of Christ a corrupting the Gospel eclipsing the Glroy of Christ a contradicting God in his Way and appointment for the Salvation of poor sinners It seeth no evil in this which yet makes Christ of no Advantage not submitting to the Righteousness of God Yet I am not ignorant my Adversaries will say They are justified by the Righteousness of Christ and they do not despise the Gospel with many more good words as they have writ which would to God were true But I would here Answer a Question or two and then proceed If it should be in the mind of any to ask Quest What shall we do that we may attain to this Gospel-saving Spiritual Light Answ I know thou wilt count that which I am
Faith may not be found there v. 5. I see it Add to your Faith Vertue Now Faith always respects an Object without Christ's Person is the Object of Faith So now John it is right he is very blind that hath no Faith in Christ what is this to thy Business so the other that thou sayest those in whom Faith abounds upon this Righteousness will neither be barren nor unfruitful J. C. Par. ibid. What is this less than calling Christ Beelzebub and what followes but that be hath a Devil Answ Big words and a sore Charge which I would not be Guilty of for more than this World But what is the matter Why in that I say our Righteousness consists in those Vertues and Gifts that the Holy Spirit works in us First I call them Vertues and Gifts is there any hurt in that Secondly I say the Spirit is the Author of them God himself and he works them in the mind of Man through the Preaching of the Word Is this to call Christ Beelzebub to give him the Glory of his Works What then is the matter Because I cannot say that the Righteousness the Spirit works in us is the same but different from the Righteousness that was personally wrought out by Christ when here on Earth in that I think one far excels the other the sum is because I say that all the Righteousness the Quakers can attain to by attendance to the Light within will not justifie them without the personal Righteousness of Christ imputed which they despise J. C. Pag. ibid. And we express these outwardly in our Observation of the Moral Law in our walking among Men. So the worse people are and the Looser they walk the greater Right they have to the Righteousness of Christ and in a better Condition to receive it than those that in the sence of the evil of Sin turn from it because thou sayest this is properly 〈◊〉 own Righteousness which consists in those Gifts and Vertues that the Spirit of God works in our mind is not this Ranterism in the highest degree Answ If it be Ranterism it is thy own For thou addest many words there that are none of mine It is Knavery in thee to make such bad Inferences from the Doctrine of the Gospel it is like that in the Primitive time from Paul's Doctrine Shall we sin that Grace may abound Thou mayest find these words not far off viz. in my Epistle viz. the poor heavy laden Soul will thankfully receive this Righteousness the sick this Cordial the starved Prodigal this Bread How canst thou in Conscience go about to make the People Believe that we Preach in this wise That the worst people have a greater Right to Christ's Righteousness than those that have a sence of the Evil of Sin Dost thou not see thy nakedness Art not thou ashamed for this Guile Can any be heavy Laden Burdened sick Starved â—in a Spiritual Sence as I spake it and not have a sence of sin is this â—â—nterism now But let me add that the Right to this personal Righteousness ariseth not from any Righteous walking of ours but it is God's 〈◊〉 Gift he bestoweth it where he pleaseth There is no Righteous walking which thou supposeth here before we are in Christ and so have actual Right to this Righteousness But this I will heartily speak that there is more hope of so me of those vain wicked people to embrace this Righteousness of Christ and so to be saved than some reformed Quaker according to that in the Scripture Mat. 21.31 Publicans and 〈◊〉 go into the Kingdom of God sooner than you the Publican was justified when the Pharisee was rejected J. C. page ibid. For the moral Law Christ is so far from repealing 〈◊〉 that Matt. 5. he binds it faster and closer to his disciples for of old it 〈◊〉 said c. Answ What knowledg thou hast of the Law thou hast shewen before in saying Law and Gospel are both one Christ was so far from repealing it that he fulfilled it it is granted and he did fulfil it by keeping it 〈◊〉 I shewed in the Epistle and bearing the curse of it otherwise none 〈◊〉 have been saved but that he did bind the moral Law closer or faster 〈◊〉 his disciples is strange to say why Moses bound it for life did he not What did Christ bind it faster than Moses then it should be for more than life if they kept it then they incurred more than eternal death and condemnation if they broke it but when thou comest to this point Thou art wretchedly out John I challenge thee and all the Quakers in England to prove that Christ bound the Moral Law to any of his Disciples closer and faster than Moses to be kept for Life and Blessedness Nay John thou mayst see the end of Christ in expounding the Law so spiritually it was to take down that proud Pharisaical Spirit that is in thee and all Quakers and somthing of it in all Disciples and to convince them that they could not keep the Law and thereupon they might see a need of Forgiveness and Righteousness by another though thou hearest me say we are to express the Vertues outwardly in the observation of the Moral Law in our walkings among men what then By these deeds of this Law shall no flesh i. e. no man living Psal 143.2 none of the Sons of man be Justified J. C. pag. 13. But remarkable is that Mat. 7.13 14. where he Commands doing as he would be done by and calls it the strait gate Foreseeing that false Prophets would preach another broader way Answ Thy Exposition of Scripture is remarkable as will appear before we have done with this I charge thee with belying Christ in saying that he calls this Principle To do to others as we would be done by the straight Gate thy only argument that can be brought is this viz. That this sentence straight is the Gate doth immediately come after the other viz. to do as we would have others c. But now look into Luke 13.23 we must take all that the four Evangelists say to make up the compleat history There is the occasion of his speaking these words upon ones coming to him with this curious question viz. Lord are there few to be saved ver 24. strive to enter in at the straight gate This Passage of doing as we would be done by is omitted by Matthew So then there is not that coherence between the 12. and 13. verses as J. C. would make to be Christ had been speaking of several things of several Natures before and when he had done with one he begins with another distinct thing As in the Proverbs he that would make one verse there have connexion with the precedent verse in many places would make strange interpretation So here in this place now why should not we interpret one place by another Christ saith of himself I am the Door Joh. 10. By me if any Man enter he shall be
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
sin and we ought to call it so and think it so But the Apostle Paul giveth this name to those motions to evil that were in his heart not consented to Ergo. The Major cannot be gainsayed the Minor is proved thus Rom. 7.20 He calls this sin that dwelleth in him and saith Now if I do that which I would not it is no more I that do it but sin that dwelleth in me And in Prov. 24.9 a thought of foolishness is called sin though not consented to 2. That which is a Transgression of the Law of God the ten Words as they are called delivered by Moses is a sin But a motion a desire to evil in the heart though not consented to is a Transgression of the Law of God Ergo. The Major is evident the Minor I confirm thus If a motion to evil in the hearts of Men not consenâ—ed to be a breach of the tenth Commandement viz. Thou shalt not Covâ— or desire as in Deâ—t 5.21 then it is a Transgression of the Law But this it is 〈◊〉 The Major is clear the Minor is thus proved If this 10th Commandement doth specially and particularly forbid such a motion in the Heart then such a motion in the Heart is a breach of this Command But it doth especially forbid such a motion c. Ergo. All the other Commands going before forbid consent to evil thoughts arising in the 〈◊〉 as Thou shalt not commit Adultery thou shalt not kill thou shalt not 〈◊〉 c. according to Christ's interpretation of them in Mat. 5. These Commands forbid not only the outward actions but the consent in the mind so that if this 10th Command forbid no more it is but the same over again needless impertinent and there are not ten 〈◊〉 Words as they are called Exod. 34.28 3. That which is to be Mortified Crucified put to Death must needs 〈◊〉 evil But these motions arising while we are not consenting to them it is our Duty to Mortify them and to Crucifie them Ergo. I ask whether these motions to evil are not some deeds of the Body of sin and we are 〈◊〉 to Mortify them by the Spirit Rom. 8. I ask from whence they arise if not from an evil habit in the Soul 4. If they are such though not consented to as are a burden to one that is made partaker of the New Nature then they must be evil and 〈◊〉 But the former is true from Rom. 7. Wretched Man that I am who shall deliver me Yet at that time it 's evident he did not consent but saith that which he would not do that he did Which cannot be understood of outward Actions but inward Motions Ergo. 5. If these Motions though not consented to bring so much guilt upon a Man that there is need of the Atonement of Christ and if it were not for this Grace of God in Christ we should be condemned for them and we are to give thanks unto God for his Grace in Christ that we are not condemned for them then they are evil but all this plain from Rom 7. For Paul consented not to them because regenerated delighting in the Law of God after the inward Man yet saith I thank God through Jesus Christ There is therefore now no condemnation to them which are in Christ He had no need to give thanks for non-Condemnation if they were no sin God who is a Righteous God would not have Condemned for their being there if not sin 6. That which flows from an evil Fountain must needs be evil But these do though not consented to they flow from fallen corrupt Nature James 1.14 every Man is tempted when he is drawn away of 〈◊〉 lust Luke 6.45 Ouâ— of the evil Treasure of the heart is brought 〈◊〉 that which is evil 7. That which is a privation of that Righteousness and Image 〈◊〉 was at first in Man and should be now in Man and the Law 〈◊〉 it should be in every one of us that must needs be Evil But this 〈◊〉 the presence of these motions argue though not consented to The â—â—nor appears thus Adam had none of these before he had sinned while he had the Image of God compleat in him Christ that had the Image of God compleat had none The Saints and Angels in Glory that 〈◊〉 perfect Righteousness in them have none of these Ergo. 8. Every thing is either good or evil or indifferent i. e. neither good nor evil in its own Nature being neither forbid not commanded now one of these three must these first motions beâ— Good who will say if so we ought to consent to them Evil the Quakers 〈◊〉 them to be if they be resisted and judged as they say the indwelling and being in the heart is to them no sin then they must be indifferent If so then they are neither commanded nor forbidden and if they are not forbidden then the Perfection that the Quakers speak of 〈◊〉 much is not commanded nay if we go about to Mortify these and subdue them it is a work of supererrogation more than needs more than is required Object 1. All sin is voluntary these are not voluntary the Will consents not therefore Answ We deny that all fin is voluntary if so then there are no 〈◊〉 of ignorance but there were sins of ignorance that Sacrifice 〈◊〉 offered up for Levit. 4.2 and in Psal 19. David prayed that God would cleanse him from his secret sins i. e. those fins that escaped him and he knew not of them as appears plainly by that which goeth immediately before viz. Who can understand his errors and that which follows Keep back thy Servant from presumptuous sins these presumptuous sins are such as be committed knowingly and wilfully opposed to the other besides Paul frequently in Rom. 7. calls that sin that 〈◊〉 Will was against that which I would not do c. Lastly the proper notion of fin doth not consist so much in voluâ—â—iness as in contrariety to the Will and Law of God a Man 〈◊〉 if he committeth any thing contrary to God's Will though his own Will be not in it not knowing it is a breach of a Precept Object 2. But are not all these stirrings and first motions to Evil we speak of from Satan Now will any say in case we yield not to Satans Temptations that we sin Was not Christ tempted and yet had not any sin 〈◊〉 is frequently in the Quakers Mouth Answ Those first Motions to Evil that we are treating of are not 〈◊〉 Satan but from that corrupt Principle of fallen Nature that is in 〈◊〉 in James 1.14 Every Man is Tempted when he is drawn aside of 〈◊〉 Lusts and inticed Mat. 15.19 Out of the Heart proceeds evil 〈◊〉 c. No mention of Satan Gen. 6.5 The imagination of the 〈◊〉 of the Heart there is a Minting and Forming of thoughts to Evil 〈◊〉 are only from the Heart And let it be considered Satan cannot 〈◊〉 to think in us but it is we
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
our Persons it is nothing but Sanctification the Quakers think nay nothing but an Obedienâ—â— to the Light that every Man hath B. According to the Scriptures of Truth Reply But yet not worthy to be the Quakers Rule it s well we call these Scriptures our Rule which are owned by the Quakers to be Scriptures of Truth B. And yet desire that the Gifts and Vertues that the Spirit of God works in our minds may stand Reply But why dost not thou speak out do you desire that they should stand for Justification B. Had not Gamaliel more Wisdom and Patience c. Who said iâ— the Work was of God it would stand and they could not overthrâ—â— it Reply That work was the Preaching of this Doctrine that we assert as thou mayst read in Acts 3.30 31. The Death of Christ and his Exaltation and Repentance and Remission of sins through him which Doctrine ye do plainly oppose and instead of Jesus of Nazareth ye set up Nature in his stead and say B. Man's own Righteousness is Rotten and must fail as in the last page of your Book Reply The young Man speaks this of a Righteousness that some go about to set up in opposition to the Righteousness of Christ apprehending which is true that there is no Christian that hath any 〈◊〉 of an inherent Righteousness but is so much inlightned that â—eseeth the way of Justification by the blood of Christ whoever then hath any such thoughts to make inward Righteousness to stand for Justification have indeed no true inward Righteousness but it s meerly 〈◊〉 they never had the Spirit aright nor Faith how can their Righteousness be but Rotten though indeed comparatively to Christ's personal Righteousness all Righteousness is but Rotten in that there 〈◊〉 mixture of the Flesh in the exercising all the parts of it though the Spirit of God be holy and pure that is the Author of it B. Who is Antichrist now W. H. the Quaker or thee Read 1 John 〈◊〉 3 4. and consider Reply It 's well W. B. If thou wouldest stand to the Test of this Scripture have you confessed that Jesus Christ is come in the Flesh 〈◊〉 which of the Quakers you will say ever denyed the History 〈◊〉 do not the Devils own the History to be true yea they gave their Testimony That he was the Son of God Mat. 8.29 Then this is not 〈◊〉 there must be something more Now surely Christ's coming 〈◊〉 Flesh was for some end some great end we ask what it was To be a propitiation or only as an Example if you think that Christ 〈◊〉 not to offer up himself as a Sacrifice to atone Justice and so to expiate for sin you do deny Christ to be come in the Flesh Again what is become of that Flesh we say it 's in being still in Heaven Christ is 〈◊〉 still hath the Nature of Man in Union with the Godhead but 〈◊〉 for you to cry up a Light in every Man to be the Christ the Mediator and so to overturn the Manhood of Jesus you plainly deny Christ to be come in the Flesh he is come in the Flesh in Man's Nature you say but that Nature is vanished you conceive and Christ withâ—â—◠〈◊〉 a great Idol as Pennington writ in a letter to Cobbet And must this Manhood of Christ ever be seen again no we are called Gazers by the Quakers that speak any such thing Why but surely this waâ— implyed in this comprehensive Character viz. Christ to be come in the Flesh Is not he in that Nature to Judg the World Acts 17. by 〈◊〉 Man whom he hath appointed was not this one end why he took it â—â— him but the Quakers deny any second coming but that coming to their Spirits and hearts in Obedience to the Light now who is Antichriâ—â— Baily To deny the Propitiation Sacrifice to say there is no Justification No Remission of sins indeed no Resurrection of Christ For if Christ 〈◊〉 no Manhood now how can we say his Body rose what became 〈◊〉 after the Resurrection no Ascension no Intercession no second 〈◊〉 therefore by all my discourse with them and perusing of their Writings I believe it thorowly and believed it when I writ and writ it then deliberately calmly and so do now and am willing to 〈◊〉 of your Faces in the most solemn publick Meetings you have to make it good that your Doctrine is Antichristian and in Diametrical opposition to the Apostles Doctrine B. For we can prove our Doctrine to be parallel with the Doctrine of the Apostles and Christ himself by the Scriptures of Truth Reply I suppose thou meanest that the Doctrine George Fox brought out of the North is of equal authority with that of the Apostles Paul Peter and John what ever it was nay with that of Christ in that George Fox was as infallibly inspired as any of them thou Judgeâ— in this 38. Page the Reader may take notice of this passage B. I testifie for God you call his true and faithful Witness in you 〈◊〉 Devil Reply Is this one of the Testimonies that the Quakers give for God to testify to a Lye a plain Lye Where do we call his true 〈◊〉 faithful Witness in us the Devil The Devil the young man 〈◊〉 had two Cards to play which were Objections c. The sum is thâ— viz. He was tempted once to be loose upon the breaking in of Light and again to despair upon misapprehension that only sins to the 〈◊〉 of Conversion were taken away by the blood of Christ Now 〈◊〉 is it but the Devil that would drive Souls either into Loosness or Despair but how any can say that he calls the Light within the Devil from hence I see not There is only thus much in it that after God undeceived him and had shewn him that the Light within was not the Christ nor sufficient for Salvation but rather misguided himâ—â—â— several things and then the Spirit of Jesus did truly lead him to 〈◊〉 right Christ and gave him some sound knowledge then steps in Sâ—tan with his Temptations to blind and mislead him Thou mightest 〈◊〉 well say that when-as it is writ That Christ spoke to Peter Get 〈◊〉 behind me Satan that was the Light within Christ calls it Satan Wheâ— he told Peter that Satan had a desire to Winnow him i. e. the Light within the true and faithful Witness he speaks this of B. It 's the Word of the Lord unto you all Reply And yet quarrels with us for calling the Scriptures the Word 〈◊〉 B. And thou W. H. saith the Quakers catch many simple hearts and 〈◊〉 them in perfect Popish Slavery and Bondage and callest them Foxes 〈◊〉 Seducers Reply This hath been made good abundantly in the Answer to Crook where he takes notice of the same thing and here is not a word spoke 〈◊〉 to any purpose to invalidate my Charge Let the Reader new my Lines which would be tedious to transcribe Only pag. 39. 〈◊〉
while in his Natural State knoweth not hingof this It is a Riddle as it was to Nicodemus that had more than the Light within the Light of the Scriptures 7. The Mystery of the Redemption of Man from the Fall by the Sacrifice of Christ It 's utterly ignorant of it cannot see any thing of it nor shew it to Man But this seems foolishness to Man the Doctrine of being saved by the Cross of Christ It was so to the Greeks and is so to the Quakers at this day None of the Heathens therefore spoke any thing of Redemption by Christ if they did they had it from Moses Writings and the Prophets No these things are too high 1. That very God should become very Man 2. That a Virgin should bring forth 3. That by giving up that Body that he took into Union with himself unto Death he should make Atonement to God's Justice and expiate for all the sins of all those that were given to him These Man that hath no more than the Common Light cannot will not receive 8. The Resurrection of the same Body is a thing that this Light will not discover It is only the Scripture-Revelation The Heathens knew nothing of this but it was a scorn to them Jesus and the Resurrection And the Quakers attending to the Light within more than the Scriptures do err as to this Truth and gain say it 9. It cannot shew That the Soul of a Saint is immediately with Christ upon the departure from the Body nor indeed any thing of a future state This must be known by Scripture-Revelation According to that 2. Tim. 1.10 Life and Immortality was brought to Light through the Gospel 2. There is a Light that every Man hath not but is peculiar to the Saints Those that are born again and converted from their fallen Estate and condition and put into another state through Christ Jesus This we have proved before from the Scriptures only will add thus much viz. God suffered all Nations it 's said to walk in their own waies Acts 14.16 but had at that time a people Israel in the midst of the Nations Of whom he said Psal 147. He shewed his Word unto Jacob his Statutes and Judgments unto Israel he hath not dealt so with any Nation and as for his Judgments they have not known them Here it 's plain he gave Light and Knowledg to Israel and suffered others to walk in their Natural blindness 3. This Light is at the same time in a Saint with the other that is 〈◊〉 saving Light 4. This Light is a true Light as to it 's kind and Nature as far as it will reach 5. But that this Light that every Man hath and that we speak of which every one hath not are two different Lights as to kind and Nature and not only as to Degree as the Quakers would have it I prove as followeth 1. If the Roots from whence these two Lights do spring be different then the Lights differ in Kind and Nature But the former is true Ergo. Christ as a Creator is the Root and Fountain of this that every one hath but Christ as Mediator is the Root of the Light that the Saints have I prove that the Light that every Man hath is from Christ only as Creator If whatever Adam had in his State of Innocency was only from Christ as Creator not as Mediator Then this Light that every Man hath is only from thence But the former is true Ergo. If the Light that every Man hath be only a remnant of that same Light that Adam had in Innocency Then the consequence will hold But it is only a remnant c. Ergo. If it be nothing but Nature then the Minor of the last Syllogism is true viz. that it is nothing but a remnant of the Light that Adam had in Innocency But it 's no more than Nature which I have proved before Argument 2. If the Light that every one hath differ only in Degree and not in Kind from the Spirit of Regeneration then the most wicked ungodly person may be said to be truly Gracious and Sanctified and Regenerated though not in such a high Degree as a Godly one For the smallest Wire of good Gold is as truly Gold as the whole Wedg though not so much Water hot in the second or third Degree is as truly hot as that which is hot in the sixth or eighth Degree He that is strong in a less Degree is as truly strong as he that is in a greater Degree But what a ridiculous thing is it to say that the most wicked Man is a true Believer a true Saint When-as he is so far from this that he is not truely Moral and Civil 3. If they differ only in Degree then a Regenerate Man and an unregenerate differ no more from one another than a Babe in Christ and one strong in Christ But to say this is false Ergo. 4. If having the Light within be consistent with all manner of Wickedness and continuing in it to the end but the having of the other Light is not Then they surely differ in Nature and Kind But the former is true as all see and know daily Many that have the Light within which the Quakers speak of are Wicked Ungodly and continue â—â—to the end None that have the Spirit of Regeneration are so and continue so They may fall into sin but do not continue in it nor make a Trade of it He that is born of God cannot sin because he is born of God 1 John 3. 9. 5. If a Man may have the Light within which the Quakers speak of and yet be dead in Sins and Trespasses but not the other but must needs be spiritually alive in that it is the Principle of Spiritual Life then they differ in kind But the former is true For every one had the Light within the Quakers grant But every one is not Spiritually alive but most dead in sins and Trespasses Ergo. 6. If those that have the Light within which the Quakers speak of may go to Hell with it and the damned in Hell have it still in them then they differ more than in Degree But the former is true Otherwise what is that which accuseth in Hell and condemneth in Hell Answer But now to say that any part of the Spirit of Regeneration Adoption goeth to Hell and is in the Damned would be ridiculous if not Blasphemous Ergo. 7. If Flesh and Spirit differ more than in Degree then these two Lights do But surely Flesh and Spirit differ more than in Degree Ergo. All the Light that every Man has as he comes into the World is but Flesh John 3. Whatsoever is born of the Flesh is Flesh Now Flesh and Spirit are so far from being of the same kind that they are contrary one to another and lusteth one against another Baily If thou writest again Answer these Arguments fairly then thou mayest go far to reduce me to thy mind in
end of his Coming and the import of his Death and tells them the way and means viz By attendance to the Prophecies of the Old Testament which they being Jews did reverence and he saith they did well to take heed to them for this end The Light within every Man cannot be meant by any Word or Phrase in this Scripture But it 's the Knowledg of the Person of Jesus He is called a Star by Balaam that was then in a Spirit of Prophecy 〈◊〉 24.14 There shall come a Star out of Jacob Foretelling his 〈◊〉 and Incarnation But where is the Light that every Man hath called so Besides this people had enjoyed and possessed the Light withâ—â— from the Womb. What need he speak of its arising and the day dawning in them If thou Baily say Though it be in Man yet it shiâ—â—th not it ariseth not in any brightness till attended to and obeyed which is commonly replyed by the Quakers Let this be considered in Answer That this people had before this â—ime of Peters writing obeyed it For they were converted In the beginning of the Epistle it 's said they had like precious Faith with the Apostles Now Faith and Conversion is nothing else according to the Quakers but a higher rising of the Light within The other Phrase To which ye do well to take heed as to a Light that â—ines in a dark place Can this be the Quakers Light If so then is the Quakers Light and the dictates thereof a more sure Word than a Voice from Heaven such an one as Peter heard in the Mount For of that he speaks here But which of the Quakers themselves will say so Again If so that by this Light in a dark place be meant the Quakers Light within then is there such a state to be attained in this Life by attendance to the Light in which there needs not be any more heed given to it For it 's said To which ye do well to take heed until the day down and the day-Star arise If we take the word until in that sence as some would have it so that after a while some must leave off being Quakers advancing into a higher Form As it was with Merchant Rich who stiled himself one of the Church of the First-born By this the Reader may see what little ground they have to make use of this Scripture for their way of Preaching pointing people to the Light within taking them off the Scriptures and from the Person of Christ the bright Morning-Star to follow Fox and Nayler Wandring Stars from the North Blazing Comets full of Malignancy portending much evil to the Inhabitants of this Nation As we have seen what a Plague of Error hath followed Baily And Jesus Christ bids people believe in the Light that they might become the Children of the Light Reply Which place is not as pointed in John 6.62 but in John 12.36 Now thou sayest Christ bid people believe in the Light I query Whether this Light was not himself Whether he pointed the people to believe in any thing or person but himself Answer We say It was not to believe in the Light that every Man hath For he saith in the same ver which thou omit'st While ye have the Light and v. 35. yet a little while is the Light with you Now the Light the Quakers speak of is always with every one never extinct as long as Nature remains It was then Christ's Person that was about to depart out of the World As he in this Chapt. speaketh v. 33. of his being Lifieâ— up This he said signifying what death he should dy When Christ Jesus departed out of the World the greatest Light that ever was departed Never any Preached as he wrought Miracles as he This fellow would make people think that Christ Preached in the same way that the Quakers Preach viz. That he bid the people believe in the Light of Nature within not in himself Whereas he had said of himself I am the Light of the World he that followeth me shall not walk in darkness Is this Baily a Christian Baily He that hath an ear let him hear what the Spirit saith unto the Churches Reply I cannot find that this Spirit speaketh one Word of a Light that every Man hath as a Guide to follow But much in every place doth it speak of the Person of Jesus Christ The next Scripture we shall have an Occasion to mention ere long Baily And said the Apostle if we walk in the Light Reply To walk in the Light is to walk in Gospel-Holiness As he is in the Light Holiness is a likeness to God But it cannot be understood of the Light of Nature This may be walked in and yet no true Holiness and so no fellowship In that one may have that and be destitute of the Spirit of Adoption and Grace Baily Then have we fellowship one with another Reply Baily cites it thus but it 's not so in the Greek nor in the Translation the Word then is not there This walking in the Light doth not procure or cause this friendship reconciliation or fellowship with God as the Quakers Dream Neither this nor any Purity or Holiness can be the first Cause For indeed there is no Holiness without first there be friendship and Communion with God Only this Walking in the Light is a token that we have fellowship because it 's an effect of it Baily So they were to drink his Blood and that was it by which they were cleansed from sin and had Eternal Life and if they drank it was it not within them Reply There was a purging of sin when Christ shed his Blood and suffered Death Heb. 1.3 Who when he had by himself purged our sins sate down c. All the sins of all the Elect were virtually purged or cleansed then A price laid down to expiate them all by the Sacrifice of Christ This was sixteen hundred years since The drinking of the Blood is but the Application of it in time Then is it manifest that it was done for such But still thou confounds Justification and Sanctification We are not forgiven our sins by reason of any works wrought in us No these works in us are but effects of forgiveness But by the vertue and worth of the work and sufferings of Christ without us And whereas thou askest Whether the Blood be not within if it be drunk So I ask thee If any eat the Flesh of Christ is it not within him If Christ dwells in our hearts by Faith is not the Person of Christ in our very hearts and so the Man Christ Now by the Blood who understands any thing but all the Sufferings and Death of Christ his offering up himself as a Sacrifice Can these be drunk but by Faith So then as far as by Faith the Sufferings of Christ and his Death can be within us they are viz. We have all the benefit and vertue of them for procuring of all good for us
examined to thy Face Reply I have said enough upon this account in my Epistle to Crook and say here in all Calmness I have not wronged the Quakers but have acted in all things according to my Light and Conscience and it doth not in the least upbraid me If for any thing it is that I have not used more diligence and boldness in preventing their gross and damnable errors And now I am ready to speak with thee Face to Face or any of you Baily Pag. 47. Whom thou sayest is a Quaker converted to Christianity as if the Quakers were no Christians Shewing thy Envy against them and thy Ignorance or wilful-blindness concerning the Scriptures of Truth in which may be seen plentifully that God's People whom he hath regard unto above all people in all Ages were such as trembled at his Word As in Isa 66. And Moses was a leading Quaker Heb. 12. and Ezekiel was a Quaker see Chap. 12.18 And Daniel a Man greatly â—â—loved was a Trembler Chap. 10.11 12. And Paul preached in much trembling 1 Cor. 2. 3. And Paul bid the Christians Work out their Salvation with fear and trembling Phil. 2. 12. And exhorted Servants to obey their Masters with fear and trembling Ephes 6.5 And the true Christians received Titus with fear and trembling 2 Cor. 7.15 Reply I wish for thy own Credits sake thou hadst forborn these â—nes Every Babe in Christ smiles when they read them seeing the weakness and impertinency of them I find that the Quakers are very much distasted that we allow them not to be Christians Now how on they be Christians if they hold not the Head the Person of Christ â—ut make the Light within the Head of the Church I wish not onâ—y they but all the World were not almost but altogether Christians Were you but sound in the Faith had ye but the Vital Essential part of Christians what a good addition would there be by you to the Church of Christ Ah! have ye suffered so many things in vain in this Nation But it is not amiss to call a Spade a Spade Ye must I dare say change your Religion from top to bottom before ye be owned Christians by God's people in this Nation But to the thing Thou wilt prove them Christians thus viz. If the Christians of old â—ere Quakers then the Quakers now are Christians But the former is true thou sayest by many Scriptures which thou hast quoted Before we come to examine the instances let me but Query How this people came to be thus called Was it not upon their strange fits of bodily Tremblings which they had in their first Rise wherein all their flesh and bones would tremble I take it for granted having spoke with some that have seen them thrown upon the ground in this posture Now that such bodily Tremblings as these are essential to Christians and to the people of God as such I deny they never had such except it was upon some dreadful Visions or Appearances as you in the least can by no claim to This is no part of Christianity Though we do not censure the Quakers as no Christians because they trembled thus but because they deny Christ himself from whom that Name is derived and the Christian Doctrine So that your Religion is a Religion of another kind and sort and Species much more like Mahumetanism or Judaism or Heathen-Philosophy than Christianity Now to the Scriptures which prove the people of God of old Quakers Isa 66. v. 5. Such as tremble at my Word This is the first Scripture Reply Was this bodily Trembling here spoke of Is there not in the same verse a contrite Spirit mentioned Was it not in Spirit having a Holy awe and Child-like fear of the threatnings of God 2. Moses was a Leading Quaker Heb. 12. This may be spoken of Moses some think not as if it were verified in his own Person as if he did quake but he is brought in as the Mouth of the people speaking in the Name of the people Moses said i. e. in the Name of all the people he being a Mediator betwixt God and them See Exod. 19.19 20. that for all this it 's said there he spake to God and God called him and he went up to the Mount But be it so Was it not upon an Extraordinary occasion Had you ever the like Visions as the burning Mount Did you ever hear the voice of God Was your Doctrine among the Mountains in the North delivered with that Augustness as the Law at Mount Sinai But again grant he did quake was it any part of his Religion oâ— Christianity Nay it only argued this that he was imperfect a sinner legal in part It 's said in that Chapter that it ought not to be thus with Christians viz. to fear thus and tremble nor be discouraged For they are come to Mount-Sion and to the Blood of sprinkling being delivered from a cursing fiery Law and are come unto a State where there should be nothing but Peace Joy and sweetness The next is Ezekiel He was a Quaker in Chap. 12.17 18. The word of the Lord came to me saying Son of Man eat thy Bread with Quaking and drink thy water with trembling Now have you the same Reason for yours as this Prophet for his Any immediate Vision or Revelations by Angels Spirits Voices c. prove it to us Then the next Quaker that is brought is Daniel Chap. 10 11. in a â— you read of a marvelous Vision Daniel had which you dare not say you have any such amongst you which was the cause of his Trembling As for Pauls trembling prove it such Bodily trembling as yours We deny it and say it was not such That in Phil. 2. 12. was not Bodily Trembling but an holy fear and reverence of God in their Spirits rousing them from security upon consideration of the Decrees of God So the other two mentioned as to Servants and Titus But is' t not a strange Argument whereby to prove the Quakers Christians because the Prophets did upon some extraordinary Visions tremble in their Bodies and because others in their Ministry of the Word and servants in their places were not proud and secure but tender and modest and had a Child-like fear of God in their hearts therefore all Christians â—are Quakers and all Quakers Christians But excepting these extraordinary Cases what do these Tremblings signifie â—â—t horror and despair Who trembles more than Devils who believe 〈◊〉 tremble Doth it not argue that you rather come with the Doctrine of the Law the Covenant of Works which indeed you Preach â—an the Gospel As if you had been only at Mount-Sinai The Gospel Spirit is not a Spirit of such fear but of power love and of a sound 〈◊〉 And the more we get into a Spirit of Love the more is this 〈◊〉 cast out But to conclude I wonder not that any that are found upon the â—aw of works not owning the Mediator his Death Suffering Obedience
as having Eternal Vertue in them for the taking away of sin appeasing Justice making his whole Church compleat I wonder not â—at any such should Quake and Tremble In a dying hour they will â—â—mble more In the day of Judgment most of all Any that will â—ave no Saviour but the Light within and no Righteousness but what 〈◊〉 in Obedience to that to Justify them in God's sight such will call for the Hills and the Mountains to cover them in that day In the end he casts out like the Dragon a flood of Railing but I must not will not return Reviling but have learned to bless them 〈◊〉 that curse me and to pray for this Man that the Lord would not â—y this sin to his charge viz. of speaking evil of the Truth and of me â—ut forgive him for he knoweth not what be doth Let not the Gospel O Lord be hid unto him Let not the god of this World blind him that the Light of the Glorious Gospel may shine into him Give him the eyeâ—â—â—e open his dark Vnderstanding Let the Spirit of Wisdom and Revelation be upon him in the acknowledgment of the Mystery In thy Light â—et him see Light Hide Pride from him bring down every high thing in him every thing that exalteth it self every thought into Captivity to the Obedience of Christ that he may come as a helpless Sinner to be reconciled to God through Christ and not any longer despise the Cross of Christ and count the Doctrine of it foolishness through a Confidence in the flesh lest he wonder and perish Amen WILL. HAWORTH An Answer to Mary Stouts Letter AH W. H. What is become of that tenderness that once was upon thy heart Answ That which was true tenderness in avoiding what was really evil is still through Grace maintained in me But Childish scrupulosity and that Bondage-Spirit that sometimes I have been in and which the Quakers remain in is removed from me through more Gospel Knowledg given to me M. Stout Then wast thou little in thine own eys Answ I am now nothing in mine own eyes as I am in my self By Grace I am what I am And this is the way to be little to have 〈◊〉 sence that by Nature we are sinners and Enemies to God and without strength fallen short of Gods Glory Children of Wrath And so humbly to receive the Doctrine of free Justification by imputed Righteousness which your Teachers oppose Whether is likely to be less in hiâ— own eyes he that seeth he hath nothing to justifie him but what iâ— without which God by a free Act of his imputeth to him or 〈◊〉 that thinks there is enough within from the Birth if it be obeyed 〈◊〉 which he hath Will and Power to do the Lord open thine eyeâ— Mary and humble thee Mary Thou didst then confess to the Truth Answ Christ's Person is the Truth John 14.6 I am the Way thâ— Truth and the Life I am still confessing against the Errors of the Quakers who are certainly against the person of Christ and set up another Christ a Quality that is in every Murderer and Robber which here thou callest Truth and yet it will not teach many things necessary to be known But with this which thou callest Truth and attendanâ—â— on it many have gone astray Witness all the Heathen World anâ— the Quakers at this day wandring in desperate Errors I have aâ— ways given this Light it 's due in its place which is that I suppose thoâ— meanest by Confessing to the Truth I never any otherwise professed Quakerism For then indeed had I been guilty of the highest Rebellion â—maginable to own the Light in every Man to be the Christ of God to lift Nature into the Throne of God to make a Deity of the Creâ—ture which the Quakers do The Lord convince thee Mary of thâ— Truth Mary And the Quakers were honest people in thy account Answ There may be honesty where no Godliness I should be glad if the Quakers were as sound in their Judgments as Moral in their Lives Though of late they have much declined from Morality Whatever thoughts I had of them formerly I know now them better and have no Reason to call Darkness Light having had so much Experience of them how honest soever they be in their Callings I know assuredly there are Errors and Scarlet Errors of a deep dy among them and the Scripture calls Error Iniquity 1 Tim. 2.19 They are then such an honest people among whom there is much gross Iniquity Mary How well had it been with thee if thou had'st grown in tenderness Answ Through Grace I am grown so in tenderness that I cannot but bear my Testimony against the Quakers Errors Where indeed is thy tenderness Mary when-as thou canst bear with such Blasphemies that are in thy Brother Bailies Book Yea Witness to them as Truth That is but a narrow-Tenderness that extends only to witness against some Pride in Apparrel against saluting with the Hat and in the mean while can hug embrace and kiss these Serpents Crocodiles Plague-Sores of Blasphemies I find my Spirit and rejoyce at it growing in this Tenderness every day more and more to loath Corruption stench and rottenness not only in Mens lives but in their Judgments Mary But it is just with the Lord that all them that have rebelled against the Light of his Son should be hardened Answ The Light that every Man hath of which thou speakest is no where in Scripture called The Light of the Son of God Thou mayest learn from Reading this Book that it is but the Light of Nature Your Teachers have beguiled you by putting a false Name upon it Thou might'st as well and may'st as properly call the Sun in the Firmament the Light of the Son of God It 's a far better and higher Light that should be so stiled As for my Rebelling against the Light thou mentionest I can say in a great measure I followed and obeyed it when a Child and a Youth But knew a time when I had a better guide bestowed upon me I have now that Light in me walks not contrary to it But it is not my Guide nor Rule But the Spirit of Christ leads me to the Holy Scriptures as the Rule There have I seen higher and greater things than the Light could discover to me Why should'st thou have me and others walk by Moon-light as in the night when we have the Sun-light to direct us in the day of the Gospel Take heed Mary lest thou hast not rebelled against the knowledg thou once had'st from the Scriptures That God hath thus left thee to Delusion and hardned thee in Error Mary It would be well for thee to consider where thou art and what thou art a doing Answ I cousider my self to be in Christ and that I am doing that which Christ would have me to do for him in my Generation Mary For doubtless thou art now found fighting against the Lord. Answer The Light