And Secondly because it is really in our minds and therefore ours Answ If thou look into the Epistle again thou mayest see thy mistake I give the Reasons why the Gifts and Vertues that Gods Spirit works in us are our Righteousness in contradistinction to the Righteousness of Christ wherby we are justified and the first Reason is because the Scripture calls Faith our Faith c. 2. Our Souls are the Subjects of this Righteousness it is really in our Minds now why dost thou make of thy own head this last Clause another distinct Reason when-as it is but the same in other words to explain the former Thou shouldest not wrong me in transcribing what I have writ But I attend thy motion Go on J. C. Parag. ibid. Yet thou sayest in this place Christ is really 〈◊〉 Righteousness Jehovah Tsidkenu What one while he is really Righteousness and another while not real but reckoned I would not wrong 〈◊〉 but thy words are plain Answ I suppose the Quakers will admire thee here as in all other of thy Cavils but what thou aimest at I know not well I suppose thy Invention here ran a Tilt and was low but I will adventure to reconcile the seeming Contradiction the Vertues and Gifts of the Spirit are really in our minds this is the Righteousness that Sanctifies Christ as the Branch and Jehovah with all he did and suffered personally is really our Righteousness for Justification and yet this Righteousness is a Reckoned Righteousness and imputed not inhering in us but very real still for there is a reality in God's Reckoning it to us and it is really ours as I said as if we had so done and suffered Some may busie themselves to find a Knot in a Bulrush J.C. pag. ibid. Thy calling William Penn a Novice manifests only Pride in thy self but it is no proof against him and the truly considerate will account thy charge upon him to belong to thy self till thou hast confuted his Arguments Answ The truly considerate weighing what there I charge him with will think it too little I charge him with this viz. That he 〈◊〉 the Doctrine of imputed Righteousness the Doctrine of Devils Now â— Novice is but one that hath been newly in the Faith and is pussed up But here he hath denied at once the Faith of all God's people in all Ages and maligned it making the glorious Doctrine of Christ to be Patronized by the Devil If Luther had lived and seen this he would have anathematized this Proud Man and thee John for thy thus questioning of it and nibbling at it But Remember Paul hath done it and it will stand upon Record against you viz. If any Man Evangelize otherwise than we have let him be accursed John who will think thee in earnest in thy seeming good words in owning this Doctrine as before and after when instead of bearing thy Witness against this Shuttle-Cock thou callest me to Answer his Musty Popish Arguments which which he hath penn'd against imputed Righteousness John they are all Answered already by those that the Lord raised up against Bellarmine the Jesuite and other Papists by Downham Ames c. Let the Reader call to mind before I leave this J. C's Profession viz. I Believe Salvation by the imputed Reckoned Righteousness c. But you will cease to Breath before you will cease Deceiving and yet here takes part with Penn's calling it a Doctrine of Devils J. C. Thou sayest If Jesus Christ had the guilt of sin really charged upon him what Dost thou suppose the Innocent Lamb of God to be really guilty of Sin What Blasphemy is this What really guilty of that which thy self saith he neither did nor had Yet thou bringest Scripture to prove it 2 Cor. 5. ult Answ This is an old Rotten cavil of the Quakers which I have heard often and of their Brethren the Socinians in their Books Christ was the Lamb of God I acknowledg not the Light within as Fox and others say that John pointed to the Light within when he said the Lamb of God c. and this Lamb of God was in his own Nature innocent without Spot Holy harmless and undefiled and thou sayest I write that he had no sin i. e. inherent as you see in the Epistle nor did any sin which is true Yet in my own words I dare say again that Christ had the guilt of sin really charged on him yet am I no Blasphemer no thou chargest Paul that saith in 2 Cor. 5. ult He was made sin to which thou answerest not a word if he had not sin on him God in Righteousness could not have punished this innocent Lamb But thou art ashamed I tell thâ—e of Christ's Cross this is foolishness to thee viz. Christ to be made sin J. C. pag. ibid. Thou useth many words to prove the imputation of Christ Righteousness to Man while in Sin and Rebellion against God Answ If thou cou'dst have found any words importing so much no question thou wouldest have repeated them over and over but there are none I am pleading that this Righteousness is imputed to Believers it is offered in the Preaching of it to poor sinners and if God gives Faith it will change their hearts we will grant that when God comes to justifie he finds all in sin ungodly Rom. 5. Rebels Enemies but he leaves them not so but gives strength to them not to trade in sin it hath not Dominion over them but we are not ignorant that by this Phrase viz. Our being in sin The Quaker understands sin being in us and so we still say that Christ's Righteousness is imputed to them that are in sin and Rebellion i. e. sin dwells in them otherwise no need of the imputation of the Righteousness of Christ And therefore these things are not contraries to have sin working in us and yet by Faith in Christ to be righteous and justified and at unity with God reconciled to him while that which is contrary to God dwells in 〈◊〉 being justified by Faith we have Peace with God Christ hath slain the Enmity and made us one with God in friendship with himself so that notwithstanding that Maxim of thine of contraries this is true That a sinner i. e. one that hath sin in him at the same time though sin in it self be contrary to the Nature of God and so impossible it should be in Unity with God may through Jesus Christ be justified and have Union with Christ J. C. Parag. ibid. Vain Man Doth not the Apostle James Chap. 2.20 say that Faith without works is dead Answ He doth so and we believe the Scriptures cannot be broken but are these two inconsistent viz. To have sin dwelling in us by which you understand Rebellion and being in sin see Mr. Faldoes Key and having Faith with good Works We say Faith is dead and so no Faith at all without Works but only so called But again May there not be a Living Faith and so Cloathed with
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
whereby I am accepted of God Justified and saved is the righteousness of Jesus of Nazareth which he wrought out in his own personal Obedience and Sufferings 1600. years since that God giving Faith in this Righteousness which is by him reckoned to me and in this reckoning there is a reality what the Lord doth is really done and though this Righteousness was wrought in Palestine at such a distance from me nay Christs person be now at a greater distance than so yet it hinders not but the Merit of his death and bloodshed may and doth reach me my Surety paying such a Sum of money for me at never such a distance dischargeth me I have benefit by it as soon as I hear of it and accept it the Sun is at a distance in the heavens but we have the heat of it and feel it But indeed the Righteousness is not at a distance from us but put upon us by the Fathers Gift as the Scriptures speak ye have put on Christ Gal. 3.27 It is the best robe put upon us and as Isaac smelled the garment of Esan the Elder Brother when Jacob had it put on by his Mother and blessed Jacob so the Father doth in this case he is well pleased with us and blesseth us having Christ's the first-borns Righteousness upon us by Imputation receiving it by Faith and all that Righteousness that is within 〈◊〉 of Sanctification is but the fruit of this it was merited and purchased for us by this J. C. pag. ibid. adds Not that we undervalue that Righteousness 〈◊〉 cursed is he that so doth Answ According to J. C's desire let the curse be upon all those that undervalue the Righteousness of Jesus Christ that according to him is but a thing at a distance both as to time and place 1600 years since as far as Jerusalem never like to come nearer to us by our Imagining as he saith I do really think John that thou hast cursed many of thy Brethren and many of the people called Quakers and thy self wâ— to them if it should be according to thy curse this is like the Jews that said his blood be upon us and our Children and they are under a sad Curse to this day and surely there is a dreadful curse of hardness sottishness and pride upon the poor people the Quakers and from whence doth it arise but from the undervaluing that Righteousness that was wrought out 1600 years since and as far as Jerusalem But observe a little how thou writes this Not that we undervalue that Righteousness no. Answ But then it seems there is an other Righteousness in which we may be saved and which is by the Quakers valued at an higher rate and that Righteousness may be and is brought nearer to you Quakers than this to us Christians that it is a real Righteousness the other but reckoned the Righteousness thou meanest which is attained by attending on the Light now this was wrought nearer in the North of England in Lancashire and those parts when George Fox that Father of many Nations as a Quaker calls him arose and this was nigher than Jerusalem and this was not above 22 years since or thereabouts 1600 years is too long a time for Christs Righteousness to hold its vertue and Jerusalem where he died and now heaven were he lives is too far off for Christs Righteousness to have an influence by any act of Gods imputing according to these unbeleiving Quakers J. C. pag. 10. For proof of thy belief thou sayst we are made Righteous in the same way that he was made sin but he was not made sin by inheâ—â—â—â— or really as thou speakest elsewhere for he knew no sin therefore by â—â—putation The same way when Christ knew no sin nor was any sin inherent in him must we then be made Righteous without either knowing or enjoying any real righteousness in us as the Comparison holds forth Answ John I would know why thou passeth over the first argument and writes not one word in answer to it but thou would have laid thy self open too much it is likely but now at this thou cavillest the Comparison as thou callest it is not mine but Pauls 2 Cor. 5. v. ult for he hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him Now my argument is viz. that we are trade Righteousness the same way that Christ was made sin he was not made sin by inhesion but by imputation Therefore the right conclusion is we are made Righteous in Justification for of this every one â—eeth that I am treating and the Apostle likewise not by Righteousness that inheres in us but that without us John when wilt thou learn to be ingenious and distinguish right when wilt thou desist winding and turning thus like a Crooked Serpent studying to deceive Who of us ever denyed that we were to have a real Righteousness in Sanctification but this is not to justifie us we make a difference between Christ's personal Righteousness and our Sanctification the one imputed to us the other wrought in us we had by the first Adam not only guilt of Sin but the loss of the image and the power of indwelling sin so we have two Righteousnesses by the second Adam Jesus Christ the one to take away the guilt of sin that is the Righteousness I am pleading for and the other to take away the reigning power of sin Sanctifiying of us and renewing of us into the image of Christ in some degree but this latter Righteousness is but an effect of the other Christ is not only the Author of the former that we are speaking of as he is of all Righteousness but the subject of it J. C. pag. ibid. But besides if we are made Righteous in the same way in all things Answ Rather than want something to write thou wilt add some words of thy own to write against did I say any where in all things There is no more than that we are made Righteous that way or same way as he was made sin Now he was made sin by imputation is plain so we by imputation for this Righteousness of God that we are made spoke of is not the Righteousness of Sanctification for that is not by Imputation but by Inhesion Therefore that which thou saith J. C. Parag. ibid. That he was made to be sin for sin is mentioned in the Abstract then we must be without or free from all manner of good as he was without or free from all manner of evil is true add but this to it in the point of Justification according to the Scripture Righteousness imputed without Works Yet the Doctrine of Sanctification is kept entire in its place as a fruit of this still J. C. In the next Page save one Thou affirmest That the Gifts and Veâ—tues that the Spirit of God works in our minds is our own Righteousness First because our Souls are the Subjects of it
not my Judgment He can speak any thing with his mouth to the people and believe the Contrary thing in his Judgment at the same time But to the matter Thou askest me where I find such a word in Scripture as Contrived as if I err from the from of sound words Now John I could be heartily glad if I had never heard a more unsound word from the in thy preaching thou might well have joyned that to it which I have writ in the 6th Head viz. in infinite Wisdom contrived This makes it sound a little better I confess I might have said appointed and that had been the very Scripture-word But this is such another mighty Stone as J. B. threw at me at Hartford when he told me humane Nature of Christ was a word I must not use because not in the Scripture But John is the import of this word any more than appointed ordained willed purposed and are not all these in Scripture Rom. 3. he 〈◊〉 set forth 1 Pet. 1.20 who was fore-ordained But I begin to be 〈◊〉 of playing thus at Pash-pin with thee J. C. Parag. ibid. Sometimes calling Faith our own Righteousness and again without Faith it is impossible to please God as if a Man could please God by Mans Righteousness Answ We have not yet done Who but thee John sees any Contradiction in this Faith as a Habit or Act in us is our own Righteousness I have all along distinguished between Chri'sts Righteousness and Faith in the Epistle this may be seen that upon that Scripture 〈◊〉 4. Abraham believed and is was 〈◊〉 to him for Righteousness I say not the action of Believing but that which he rested upon justified yet this is true likewise that without Faith it is impossible to please God because Faith doth trust to those Sufferings that did pacify please God yet Faith did not dye on the Cross So that we please God by Faith not as being an Habit or Act in us barely so considered but as it doth relate to its Object and takes hold of the Object God is pleased not for Faiths sake but for Christ's sake that Faith Receives I query John whether it be the hand that receiveth the mony or the mony that enricheth yet the mony without the hand is not received whether was it the Eye or Serpent that healed yet not without seeing Did Abel's Faith without Christ make his Sacrifice acceptable or please or pacify God or was it the Sacrifice of Christ that which his Faith respeâ—ed But if you will in this matter hear Fox speak more plainly for John will not pull his Mask off yet Fox's great Mystery pag. 49. This Justification is by the Faith of Christ within for all the Holy Men of God were Justifyed by their Faith and that Faith is in their Heart So this is that the Quakers with their Brethren the Romanists contend for viz. Justifying Righteousness to be within because Faith is within in opposition to which we say Faith is taken Relatively with its Object Christ and so Justifyeth even as David also describeth the Blessedness of the Man unto whom the Lord imputeth Righteousness without Works 〈◊〉 Blessed are they whose iniquities are forgiven c. J. C. pag. ibid. Thou sayest the young Man may now engage without any Peril any Quaker in England This is like Goliahs Boast but let 〈◊〉 him that putteth on the Harness boast as he that putteth it off I suppose 〈◊〉 if not thy self will be of another mind when you have impartially 〈◊〉 the Reply to the young Mans Book to which I refer the Reader to Judg of his great ability or rather his confused indigested thoughts concerning the Mysteries of God and Christ Answ I know the Quakers so well John that they are to me a very inconsiderable Enemy insomuch that any one that hath but by the Holy Ghost been taught the Principles of the Christian Religion may encounter with them and that with little difficulty or danger and when I cast my Eye abroad who they are that you have prevailed with to fall in with you see some you fell upon as Simeon and Levi did upon the Shechemites when they were sore under troubles of Conscience from awakings by the Law before any healings came by the Gospel and picked up them others were straglers from the Camp either that have been cast out of Churches or never setled in any way some that have taken up some prejudices against Christians or through some 〈◊〉 and Ambition highly discontent a sound humble Christian is out of your reach I have talked with many and could not find any of this people that could even give any telerable account of the Christian Religion And how many turn Quakers whose hearts are not turned to God a change in their Carriage and Garb but not in their Soul the same Passions and Pride 〈◊〉 Now Glory if you can in such a Regiment The young Man I confess is no Goliah but more like a Stripling and to take off from the Credit of the story hath been reported by you to be but a meer Boy but in God's strength both he and I have put on our Harness and will not put them off as long as you fight against the Truth and may and will boast in Jesus Christ and in his Truth and Love towards his Elect as the Captain of our Salvation J. C. Pag. ibid. Whereas thou sayest the Quakers keep people in perfect Popish Slavery the Quakers knew no Bondage and Slavery like the â—â—â—dage and Slavery of Sin which you believe all Men must continue in 〈◊〉 of Life and so thou refers us to thy Brother Baylies Book Answ I never saw a people in more perfect Bondage There is nothing more plainly appears than Bondage upon them it is written upon all their Words and Carriages the Principle of the Quakers tends to perfect Bondage viz. That they are to give heed to something within as to an Oracle which hath put many on to hard and difficult tasks going beyond Seas going naked long fastings going three Miles upon their Knees c. and no resistings is not this Bondage and is not this in your Religion viz. That it is to be Obeyed as Fox saith for Life and Salvation and that to perfection That your people sit Brooding upon this Principle in expectation of a Chimaera perfection in this Life must not this be Bondage to the uttermost Now what if they dye before With what fears must they needs depart Only you have got the Popish knack to tell your people that Concupiscence is no sin i. e. evil motions arising not consented to are not sin And here I will take leave in a Digression to propound some Arguments against that error of the Quakers viz. That first Risings to evil in the heart if not consented to are not sin desiring J. C. to give a fair Answer to them 1. That which the Apostle of Christ Paul calleth by the name of 〈◊〉 surely is
compares this blessed Light which hath done all this 〈◊〉 for him to the Egyptians which grievously and wickedly oppressed 〈◊〉 afflicted the people of Israel on whom the Lord sent his Plagues because of their Cruelty which they exercised upon his people as may be seen in pag. 18. And yet confessed he had Joy and Peace and Comfort and 〈◊〉 in Spirit under these Taskmasters which the poor Israelites had 〈◊〉 but cryed to the Lord as may be read in Exod. 3. and so no fit but a wicked and unrighteous comparison which the Lord will one day judg him 〈◊〉 Reply Thou and thy Brother Crisp are very Angry with the young Man I perceive for making use of this Comparison in pag. 18. of the little Book Crisps piece is nothing but a meer paraphrase upon this Comparison which will be Answered here besides what the young Man hath written concerning it to vindicate himself How easily be ye stirred if any reflection be but seemingly cast upon the Light more Zealous you be here than if any should reproach the person of Christ for many of us are perswaded and upon good Grounds that you Believe there is no such person as Jesus Christ God and Man But why so moved ye be jealous for your God the Light there being no just ground given you might as well be angry with the Apostle for comparing the Covenant of works to Agar saying it gendreth to Bondage Gal. 4.24 and all that are under this Covenant to Ishmaels Children of the Bond woman to be cast out thou mightest as well say that the Apostle here in this place compares the Light within to Agar and it's Children to Ishmael and call this a wicked unrighteous comparison that God will Judg Paul for one day as to speak this of the young Man who only sets out by this Comparison that estate and condition that he was in before Christ did savingly reveal himself to him by his Spirit when he followed the Quakers Light within as his Guide which led to the way of the Covenant of works to obtain Life by his own doings wherein he had some Carnal false Peace and satisfaction as the Israelites had in Egypt upon performing their tasks not being beaten when they did that which was required but had Garlick and Onions and Meat to the full in remembrance of which they had frequent longing desires to return there was something then desireable to their Carnal Appetite so it was with this young Man and with every one under the Covenant of works they have Peace in their Consciences as long as they are toiling for Life and Salvation in some external things but no Peace arising any other way whereas afterwards when in Canâ—an the Israelites had not these Tasks imposed on them neither were they beaten for the neglect of them but were free from this Bondage and had an inheritance given them of God and were to serve Christ in the improvement of these good things he had given them Thus the young Man upon the Faith of the Gospel was set free by Christ If the Son shall make you free ye shall be free indeed John 6 36. He saw now a better and more compleat Righteousness in Christ his Head without him than that which was wrought in him hereupon he had a better Peace drawn from a surer ground that would endure Being justified by Faith we have peace with God through our Lord Jesus Christ Rom. 5.1 and so there must needs be sweet and steady Peace of Conscience for who can lay any thing to the charge of God's Elect God Justifieth who can Condemn Rom. 8. he now continueth in his Duty but from another principle to another end than when a Quaker viz. The Life of Faith doing what he doth not for fear of a whip like an Egyptian oâ— Turkish Slave for fear of Hell-fire and the Wrath of God but what he doth he doth it now with delight and sweetness it 's pleasant this is Love that we keep his Commandements and his Commandements are not grievous 1 John 5.3 now he aims not only at himself in his obedience which one under the Covenant of works doth and therefore his Righteousness is nothing worth it is but Hypocrisie but he aims now 〈◊〉 Glory of Christ and would not leave Holiness in case his hapness was not concerned in it So that this Canaan is not as thy Brother 〈◊〉 weakly insinuates a Canaan of Loosness but Godliness where the 〈◊〉 of God is there is Liberty the Christian walks in the Royal 〈◊〉 of Liberty not fearing the loss of Salvation because it is sure 〈◊〉 Election and Purchase and Christ hath taken possession of it for 〈◊〉 already although he comes not up to that height that the Law â—â—â—ires and do not they Love God more and obey better that apprehend the Love of God in Christ unchangeable towards them than those that after all their toil fear they may fall short The Pharisees fasted oftner than Christ's Disciples but were not so really Godly as they what is all Obedience without Love and how can there be Love but by apprehension of God's Love to use I find nothing in Pag. 32 but vain Repetition till I come to that Paragraph that begins thus viz. Take heed of the Sin against the Holy Ghost for it is near when that which casts out Devils is called Beelzebub 〈◊〉 how you sport your selves with a consuming Fire Reply Is it not Blasphemy to say that the Light that every Man hath all the Heathens have that worships Devils every unclean Adulterer every Murtheren Thief and Robber hath is Common and â—ssential to Man as his Soul Conscience Reason in a word is Nature That this is the Holy Ghost who is God of the same Nature and Essence with the Father 2. To say that the Light within every one hath power to cast out Devils 3. That it is a consuming Fire which here thou dost Observe this is the third time of Baylies Blasphemy making the 〈◊〉 to be the very omnipotency and Justice of God which are himself Bayly in the fourth Paragraph Whether the Lord requireth Obedience and Service and Worship to any other Light or Spirit of Christians but 〈◊〉 own Reply The Lord requireth Obedience of Christians to the Magistrate yet the Magistrate is not the Spirit of Christ to the Moral Law yet 〈◊〉 not the Spirit to Officers in Churches to the Light of Nature and Conscience yet are they not the Spirit of Regeneration Worship to any other Light thou sayestâ— Here thou dost plainly imply that the Light within may be Worshipped for thou surely speakest of Divine Worship as it was in Naylor this is the fourth time of thy absâ—â—â— Blasphemies yet in the next breath saith It is but a Plant of the 〈◊〉 â—thers Planting yet such a Plant as it is a Tree of Life and a conâ—â—â—ming Fire and that which casts out Devils and to be Worshipâ— Those Plants spoke of in Matth. 15. which
be seen his Justice the Holy Nature of God is such that he cannot but be against sin and punish it he cannot indure iniquity to speak properly there is no such thing in God as Wrath as it is a boyling up of anger to the height but it is his Holiness Justice this is attributed to God after the manner of Men in that God when he comes forth in Justice to punish he Acts as if he was in Wrath Now if all the sins of the Elect were charged upon Christ then all that Wrath i. e. Justice of God that was obliged to punish these sins must exert it self upon him that had those sins Yet is there Wrath enough i. e. Justice in God to punish sinners that believe not nor trust to the Grace of God in Christ such proud Pharisaical ones as thy self if God give thee not Repentance who mocks thus at Christ's Cross I say again that Justice of God which the sins of all the Elect for whom Christ died deserved which was infinite was exerted upon Christ and God doth noâ—â—â—g toward the Elect to satisfie his Justice All Afflictions are Chastiseâ—ts in Love towards them as the Scripture speaks but are all Elect 〈◊〉 all Faith Are there not multitudes that believe not and so are 〈◊〉 punished here and damned for ever There is Wrath i. e. Juâ—â—â—ce upon them that will not come to Christ and receive the Atoneâ—â—t As to that passage viz. fear of miscarriage I say this Doctrine 〈◊〉 ours begets in them who have the Faith of it and see themselves interessed in Christ Confidence Comfort Joy Establishment insomuch that those tormenting slavish despairing fears of being damned lost reprobate are dispelled therefore it is expressed by the young Man to this purpose viz. fear of Miscarriages to the loss of my Salvation a true fear of God lest they should offend their Father by â—nning against him is never separated from those that believe this Doctrine yet this is true Luke 1.74 Being delivered from our Enemies we should serve the Lord without fear in Holiness and Righteousness But W. B. Thou art for such a sound Doctrine it seems in the belief whereof thou mightest still fear miscarriages to the loss of thy Salvation i. e. so as to despair and be damned and likewise such a Doctrine that teacheth that some of Gods wrath might light upon thee unless by thy works from the Light that every Man hath without the Atonement of Christ thou couldst satisfie and appease it Baily And that satisfaction was made 1600. years ago for all sins past present and to come The Devil might play what Cards he will â—â—w if this be true there is no need to fear the loss of Salvation through miscarriages Reply The Papists are of this mind viz. That there is no assurance of Faith to be attained in this Life but that it 's the Duty of Christians to doubt all our days thus likewise the Quakers But remember Baily though thou sayest the Devil might play what Cards he would yet the Devil is never so beaten as when this blessed Doctrine of Free Grace is revived Witness Luther's time the Doctrine of Justification by Faith alone in Christ's Blood which that Worthy of Christ maintained in the Face of all Merit-Mongers and Shavelings and Hypocrites did in very many places and among multitude of Souls put the Devil quite off his play and laid open his shuffling tricks praise to the most high for that time Luthers followers were Holy and yet believed the forgiveness of all their sins by Jesus Christ Could we but know your â—hind concerning this Truth we would write more but it is not your time as yet to open your selves but let me query are any sins at all forgiven by Christ's sacrifice and Atonement If so then I ask if theâ— sins are only sins past i. e. only those committed before we attend 〈◊〉 Light if so then how are those sins pardoned that are fallen into afterwards We do believe according to the Scripture That the Blood of Jesus Christ his Son cleanseth from all sin 1 John 1. That being in Christ God hath forgiven us all Trespasses 2 Col. 13. Acts 13.39 By him all that believe are Justified from all things c. all sins past and present are Actually forgiven us all sins to come not yet committed virtually If any one sin be charged upon us there is condemnation but there is now no Condemnation to them that are in Christ Rom. 8.1 Baily And that was needless Doctrine of Christ to bid his Disciples Watch and Pray Matth. 26.41 And of the Apostle Peter who bid them give all diligence c. Reply These Exhortations are means that the Lord makes use of to continue the Elect for whom Christ died in perseverance and God thinks them not needless Baily Who among all the ungodly in Christendom so called would turn their ears from this kind of Doctrine O ye Daubers and so Railes on Reply This Doctrine of Grace and free Remission of sin is sent on purpose for the ungodly and sinners remember Christ came to call such not the Righteous to Repentance i. e. those that think themselves Godly and are not as the Quakers do despise this Doctrine W. B. who wouldst thou have saved only Godly ones i. e. those that think themselves so and have no need of an Atonement and forgiveness O that all the ungodly in Christendom would turn their Ears to this sweet Doctrine it would effectually change their Hearts Blessed be God we have so good a Doctrine to Preach for we are all ungodly ones by Nature and are all transgressors of the pure Spiritual Law of God I see the Pharisees are still angry with the Gospel Baily Was there ever such a Doctrine Preached by any of the Holy Men of God as this since the beginning of the World Reply But what Doctrine dost thou mean It must be that viz. that the Righteousness of Faith by which we are Justified is wholly without us now that this Doctrine was asserted in all Ages by all the Holy Men of God let the Scripture be Judg betwixt us I have said enough to this in my Answer to Crook which I pray thee peruse and the Lord open thine eyes for I know thou art blind there the Reader may see we own Faith to be within but the Righteousness that Faith Embraces is without for Christ's Person is the Subject of it and 〈◊〉 either as an Act or Work of our Mind is not the Righteousness that Justifieth B. Search the Scriptures and see which ye call your Rule Reply Are they not worthy to be called the Quakers Rule which 〈◊〉 call your Rule wouldst thou like that Language used to thee if thou art married the Woman thou calledst thy Wife if thou hast an Estate the Ground the Land the Houses thou callest thine would iâ— not imply a denyal of thine Interest Property Title and that the Man that spake so had a mind to wrong
thee as to thy Wife and Estate to take them from thee What can be the tendency and import of this Phrase so frequently used in thy Book only that you think we have no Right or Claim to the Scriptures as our Rule or that you would if possible take them from us as the Pope from the People Your Rule we are sure they are not otherwise you walk not according to your Rule for ye practice not many things that Christ commanded in the Scriptures Baily It follows that the Faith that Justified them and their Salvation was without by a Righteousness or Person wholly without as ye do Reply I am not here concerned to Answer in that these are not my words nor the young Mans words my words were cited a little before in that same Page of thine line 4. the Reader may see them is this to do Justice Arguments of Baily to prove Man to be Justified by inherent Righteousness Answered B. PAg. 36. Did they not say their Faith wrought by Love Reply The Faith that receiveth Christ's Righteousness doth work by Love but as it works by Love in us it is not the Righteousness that Justifieth nor receiveth it any vertue or efficacy from this working by Love to Justifie us in the sight of God but still the Righteousness that Justifieth us is in the Person of Christ as its Subject Baily And purified their Hearts Acts 15.9 Reply There is a purifying the Heart in Sanctification and in Justification also and both are through Faith it is upon Faith we are Actually forgiven by the merits of Christ thus our hearts are cleansed from the guilt of sin and this is chiefly to be understood I apprehend in this Text. Again by Faith our Hearts are purified in that the New Creature begins in Faith upon our believing we are turned to God begin to Repent and be Holy but yet our Justification is not our Regeneration nor this purifying of the Heaâ—â— in our Sanctification the Righteousness whereby we are Justified B. And that the Righteousness of the Law was fulfilled in them who walk not after the Flesh Reply That Scripture Rom. 8. That the Righteousness of the Lâ—â— mighâ— be fulfilled in us cannot be meant that it should be fulfilled in our persons in that in v. 3. before he saith For what the Law could 〈◊〉 do in that it was weak through the Flesh Now if we could in our own persons fulfil the Law then might we be Justified by the deeds of it but in this v. 3. he had said the Law could not Justifie because it was weak through the Flesh i. e. since the fall none ever that was but meen Man could keep it so it was invalid to Justifie then it follows God sending his own Son in the likeness of sinful Flesh c. That the Righteousness of the Law might be fulfilled in us By Christ coming in the Flesh and being a Sacrifice the Law was Answered in us he having our Nature and being our Head and Surety in our Room and the Law is not fulfilled by any other nor in any other way thou sayest in one place of thy Book that thou hast known the Scriptures from a Child O! that thou hadst but understood this one great place of Scripture thou wouldest never have turned Quaker B. And that the Anointing was in them and was their Teacher and that it was Truth and no Lie Reply May not this be true and yet the other Doctrine also The Spirit here spoke of is in all the Saints and is their Teacher what then did the Spirit therefore dye for the Church shed its Blood on the Cross was that made under the Law is there no distinction to be made betwixt Christ and the Spirit Is that which the Spirit works in the heart of a Saint that very self-same work and suffering and Obedience which Christ acted and sustained in Judea and at Jerusalem we are for inward Righteousness but this is not compleat enough to Justify us B. And was he not their Righteousness Sanctification and Redemption Reply In this Scripture these two viz. Righteousness and Sanctification are plainly distinguished which thou wouldst confound we have both from Christ and by him but they are not both one B. How their Salvation was wrought out with fear and trembling and â—…t it was God which wrought in them to will and to do of his own good â—…ure Reply As to the first of these we shall have an occasion to mention when we come to that part of the Book wherein he goeth about to prove all God's people to have been Quakers The other is true and 〈◊〉 own God's working in us both to will and to do every thing that 〈◊〉 good but yet neither our willing nor doing by his enabling of us is the Righteousness that Justifieth us in the light of God These are all thy Arguments to prove we are Justified by a Righteousness within not without how strong they be let the Reader Judg. After some Repetition of my words in the Epistle viz. Of Christ's being amongst us and that I said we eat his Flesh and drink his Blood that we have Christ both within and without c. Thou Paraphrasest thus B. Now if Jesus Christ dwelleth in you doth not the Saviour dwell in you and if you eat and drink his Flesh and Blood is it not then in you Reply The Saviour Christ is in us by his Spirit but yet neither is the whole person of Christ in us for he is Man as well as God this Union doth not confound our Person and his Person nor our Actions and his but they are distinct neither is this In-dwelling and Union the Righteousness that Justifieth us we eat and drink his Flesh and Blood by Faith so have the benefit of his Obedience Sufferings and Death the Spirit causing us to trust to the Merit of them as Sinners but yet the Flesh and Blood of Christ is not in us unless the Quakers will turn Carpocrations that asserted that they did really eat the substantial Bodily carnal Flesh and Blood of Christ or Papists that assert the very Flesh Blood and Bones of Christ are turned into the Bread or rather the Bread into the Body of Christ Yet the Quakers have asserted this that the Man Christ is within us meaning nothing but the Light within but of this before Thou intimates thus much here Baily that the Flesh and Blood of Christ is nothing else but the Light that is in every carnal wicked Man In the close of Pag. 36. B. Would not this be madness and folly for Paul to say I count all loss and dung that I may Win Christ and that I may be found in him not having those Gifts and Vertues which the Spirit of God worketh in me Reply I query and Answer plainly whether those Gifts and Vertues of the Spirit which he had within him were not his own Righteousness i. e. his own Faith Love Humilty and Prayers Tears Fastings
that proceed from hence were they not his own was it Christ or Paul that Believed Loved Prayed c all the Logick thou hast Baily cannot gainsay but that it was Paul and if so then it was not madness and folly to say but the Wisdom of the Spirit of God taught him so viz. That he would be found in Christ not having those Gifts and Vertues that the Spirit had wrought in his Mind to Justify him in God's sight for there are defects in all these Gifts Faith Love c. and in all our Holiness and remember God chargeth his Angels with folly and might well have charged Paul with Madness and Folly if he had trusted to his own Righteousness to Justify him in his sight I wish thou wouldst see thy own Pride Hypocrisie Ignorance Pharisaism Answer any of you Could ever Paul have the least temptation to trust to his Pharisaical Righteousness after he was converted then surely it was this Sanctified Righteousness he here speaks of which he saw would come short to Justify him but thou art otherwise mindded as it 's said in Phil. 3. by Paul God reveal it to thee in due time many of us were thus minded for some time but now through inlightnings we follow Paul's example in this Truth and are like-minded with him herein B. And pag. 11. Thou sayest viz. The Quaker goeth about to make his own Righteousness to stand yes and blame him not if it consists in those Gifts and Vertues that the Spirit of God worketh in his mind how is any a true Christian without these Reply Thou hast said more here through thy ignorance of the Righteousness of God than thou darest stand to darest thou say that thou wouldest stand or fall before the infinitely Holy God and have him deal with thee for ever in his exact Justice according as thou hast been found in the most holy Exercise of any of the Gifts and Vertues of the Spirit speak The Prophet saith Enter not into Judgment with thy Servant for in thy sight shall no Man living be Justified Psal 143. 2. but here is a Prophet saith Thou mayest Lord to the utmost Judg me for I have Gifts and Vertues enough of the Spirit in me to Justify me in thy sight In Psal 130.3 The Psalmist saith If thou Lord shouldest mark iniquities O Lord who shall stand Yea saith this Pharisee but I shall and my Righteousness too for it consisteth in the Gifts and Vertues of the Spirit and let God mark iniquities never so narrowly I shall do well enough Job a perfect and upright Man speaketh on this wise Chapt. 9.2 How shall Man be Just with God v. 3. If he will contend with him he cannot answer him one of a thousand But here is a perfect Man that saith Man may be Just with God and if God doth contend with him he hath the Gifts of the Spirit which Job belike had not and this Righteousness shall stand and thus W. B. can Answer God every thing in every thousand that is laid to his Charge V. 15. Whom though I 〈◊〉 Righteous yet would I not Answer but make my supplication to my Judg yea v. 21. Though I were perfect yet would I not know my Soul 〈◊〉 30 31. Though I wash my self in Snow water and make my hands â—â—ver so clean yet shalt thou plung me in the Ditch and mine own Clothes â—â—all abhor me But W. B. saith he will Answer God in this his perfection and this shall be his Answer viz. That his Righteousness shall stand and he will know his own Soul thus adorned and let God plung him if he can he will adventure it The Heavens are not clean in 〈◊〉 sight the Scripture saith in the Book of Job but Baylies Righteousness is clean in God's sight He chargeth his Angels with folly no matâ—â—â— for that Bayly cannot be charged for his Righteousness consists in the Gifts of the Spirit But have not the Elect Angels the Gift of the Spirit But it 's likely not in such a Degree as this Man or they have more mixture of evil in the exercise of them than this Prophet I err not in calling thee a bold proud Man for this saying I will give thee a Testimony out of Foxes Monuments of one of the Martyrs see how it agrees with thy Doctrine in the third Volume pag. 418. Anno 1555. in a letter of Robert Samuels written to the Christian Congregation declaring the Confession of his Faith these are his words viz. All the Works Merits Deservings Doings and Obedience of Man towards God although they are done by the Spirit of God in the Grace of God yet being thus done be of no Validity Worthiness Merit before God except God for his Mercy and Grace account them worthy for the Worthiness and Merit of Christ Jesus c. And thou contradicts thy Brother John Crook who in his words acknowledgeth that he looks to be accepted not for works of Righteousness that he had done not for the works sake only though wrought by the Spirit yet here that which is wrought by the Spirit must Justifie us in Gods sight otherwise thou sayest nothing for we say that none are true Christians without the Gifts of the Spirit but yet these do not Justify them in God's sight Justification and Sanctification go hand in hand our state and Relation is changed there is Justification our Nature there is Sanctification the Gifts of the Spirit and Regeneration flow from Justification in order of Nature though not of times we are Justified before we are Renewed forgiven before Sanctified Pag. 37. I cannot well pass over one passage in Bailies Railery saying that I am like Jannes and Jambres that withstood Moses proclaiming 〈◊〉 folly a Phrase used frequently by the Quakers Reply After that lofâ—y Anti-evangelical Speech that he had used before touching his own Righteousness how it must stand it will 〈◊〉 be amiss to cast our eye to the Scripture where this is mentioned 2 Tim. 3. 8. and view that sort of Men there described and see if they were not Quakers if of any sort v. 2. Boasters proud Blasphemers v. 3â— fierce dispisers of them that are good v. 4. Heady high minded v. 5. Having a form of Godliness denying the Power v. 7. Ever learning never coming to the knowledge of the Truth v. 8. Men of corrupt minds of no Judgment concerning the Faith These were they that were Seducers which did resist Pauls Doctrine as you may read in this Chapter B. And it 's known to thee and all the world that the Quakers own 〈◊〉 other Righteousness to be Justified by but the Righteousness of Jesus Christ the Righteousness which is of God by Faith in him Reply But now it 's too late to deceive with these good words We see your cunning Craftiness this Righteousness of Jesus Christ that you plead for he is only the Author of not the Subject it is noâ—â—â— his Person according to your Divinity but in
suffered these to fall into the breach of that Commandement viz. Thou shalt not Bear false Witness As they have done in the four last Instances Which things are utterly false Obj. But if any yet Object against all I have said here and say in their hearts which I question not but many do say That they can do â—â—ll themselves upon the Lord i. e. The Light within and their hearts do not condeâ—â— them They have boldness towards God and that if they â—y in this Condition they shall be blessed Answ Let these but well consider Galat. 3.10 Cursed is every 〈◊〉 that continues not in all things written in the Book of the Law to do them Now I Reason thus with you Either ye continue in all that the Law requireth or no If you say yea then are you absolutely perfect without the least sin or spot or presence of sin If ye do not continue and be not thus and yet have peace and your hearts condemn ye not as you say It must be from one of these two things which are both false viz. Either because God accounteth that to be sin to one which he doth not account to be sin to another Or that God will not Condemn a Man for sin committed in Ignorance As if a Man Commit Adultery in his heart unawares if his Conscience smite him not for it but he dyeth without trouble in his Conscience for it that such an one goeth to blessedness whereas Christ desired forgiveness of his Father for them who knew not what they did Obj. If any will say that our words are darkly spoken and so that they could not be otherwise understood Answ They were not so dark but many have understood them aright which pretended not Immediate Revelation nor Infallibility as ye do Is it not strange then that Men that pretend not to obey the Light as their Rule should understand them aright and God as ye call the Light should not instruct ye aright in these things Seeing all things are naked and bare before him and there is nothing too hard for him to know The sum is this then viz. That which erreth in the less will surely err in the greater Or that which instructeth amiss in those of smaller will instruct amiss in those things that are of a higher Concernment and therefore it is unsound But as I have said this pure Light in every Man hath instructed these men amiss as to the understanding of our words and demonstration of my Faith and Judgment therefore it doth certainly mislead as to the right understanding of the Gospel and the Principles pertaining thereunto and therefore it is corrupt And as we said before that which will suffer a Man to rest in the breach of any one Commandment will suffer him to rest in the breach of any other of them and consequently suffer him to rest in the Righteousness which will not Justifie before God But the Common Light in every Man hath suffered these Men to do the First therefore the second likewise to take up in a Righteousness wherein they live and which was wrought in them by the Light which they call the Spirit But to return to my business in hand Quer. 2. Whether he be of the Quakers Faith and Principle who Believeth that the power which accompanieth the Light and restraineth Man from â—â—â—ng some evil is the power of God unto Salvation if it be obeyed If so 〈◊〉 was I one Quer. 3. Whether he be of the Quakers Faith and Principle that exâ—â—eth to be Justifyed accepted with God and to have reconciliation made in with or through that Righteousness in which he liveth acted in â—â— person wrought by Christ as they say i. e. The Light and Power within Then was I of their Faith Quer. 4. Whether he be of the Quakers Faith and Principle that yieldâ—th submitteth hearkneth to or obeyeth that Light and power in him for that very end viz. to be Justified to be brought into the Love and Faâ—â—ur of God to have his Peace made by those Works wrought in him Then 〈◊〉 I a Quaker Quer. 5. Whether is he of the Quakers Faith and Principle That believeth that the Washing Cleansing the Purifying by with or through the Blood of Jesus Christ is only that Life and Light and Power that is within Man when he gets any strength by attendance hereunto over any 〈◊〉 and iniquity and is led into any thing that is good In which sence I 〈◊〉 prayed that I might be washed in the Blood of Christ and cleansed from all my sins Yea many a time when I was in my distressed Condition If so then was I a Quaker Quer. 6. Whether he be of the Quakers Way Faith Spirit and Principle that believes that no Man of himself is able and sufficient to keep the Law of God it being weak through the Flesh to bring to Eternal Life therefore Christ the Light Life and Power within doth work in him to change him from darkness to Light and from the Power of Satan to God to fulfil the Law in us i. e. in our Persons to make an end of sin and to bring in everlasting Righteousness viz. the Righteousness wrought in us So reconciling man to God breaking down the middle Wall of Partition destroying the Works of the Devil Sin and Wickedness all within no where else and in no wise else Of this kind was my Faith for some time Quer. 7. Whether he be of the Quakers Spirit Way Faith and Principle that through Christ i.e. the Light Life and Power within Man thinks he should be carried up freed from sin and live in holiness before Christ as the person of Jesus Christ was 1600 years since for an example to us being obedient to the Call of the Lord as they say in my inward parts So I believed formerly Quer. 8. Whether he be of the Quakers Faith and Principle who Believeth yea the Frame of his Spirit is to say when he seeth Man go on in wickedness Thou mayest be Righteous if thou wilt if thou wilt but obey the voice of the Lord in you i. e. The Light which calleth to you in your inward parts he will deliver you from sin for he delighteth not in the death of a Sinner These I once held with several others which I pass by for brevity sake as concerning the Taking an Oath the Sabbath the Law of Moses c. Now if he be of the Quakers Faith which thus believeth then was I. For the declaring whereof I have suffered Reproach and that none of the least because of a similitude used by me insomuuh that I am declared to be a Lyar a Thief a Wronger of my Neighbour and several more as may be seen When they say I have cast off Christ's Yoke and Burden and the Latitude of my Canaan is to have none of these things laid upon me He must of necessity mean that I am become a Thief and a Lyar c. Otherwise there would be
within every Man which according to Far the younger forgives Sin J. C. page ibid. And if thou hadst understood what thou saidst immediately before concerning the Blood of Christ which thou callest Oyl poured into the gashes of Conscience thou wouldest not have spoken thus slightingly not Blasphemously of the Quakers Christ Answer Through Grace I understand what I say in that expression and have experienced it in mine own Soul I understand by the Blood of Christ all the Sufferings of Jesus of Nazareth the Messiah and the Merit Virtue and Value of them I do not with Quaker Penington understand the Heavenly Blood in opposition to that Blood of his Earthly Body that was shed Penington in his Questions page the 25th saith can outward Blood cleanse the Conscience in thy confession upon this Article I Question not but thou art of the same mind that the outward Blood and Sufferings of Christ are all of no value for the taking away of Guilt notwithstanding all thy glorying words there This Blood and Sufferings the value of them towards God for the expiation of the Guilt of Sin I apply to my own Soul that is guilty of the breach of the Law and have peace hereby Rom. 5. Being justified by Faith we have peace with God are Reconciled and so must needs have Peace of Conscience through Jesus Christ As for my speaking slightingly if not â—sphemously of the Quakers Christ I am throughly perswaded by my reading and converse without the least desire in my heart to wrong them Nay this last Testimony of Fox the younger is enough to convince thee if thou hast been deluded by them That the Light in every one is the Quakers Christ and that they believe there is no Manhood of Christ now but it vanished when Christ ascended and diffused it self into every one Now if thou art of the same mind but will not pull of the Monks hood Why should you charge me with Blasphemy for saying that the tasters of Christ's Grace cannot take up with this Christ is this the Sealed One Him that was ordained as Peter speaks set forth Rom. 3. to be a Propitiation the Head of the Church the High Priest at God's right hand the first-born of every Creature the brightness of his Fathers Glory the Eternal Word that was made Flesh the Seed of Abraham in which all the Nations of the Earth shall be Blessed that Lamb of God that took away the Sins of the World Judge of quick and dead the only Potentate King of Kings and Lord of Lords the Alpha and Omega all in all Therefore hear me John that it thou beleivest as these have expressed themselves I charge thee with the highest Blasphemies imaginable and if thou do it knowingly and wittingly such as never shall be forgiven if thou attribute any of these Titles to any thing that is in Man besides the very Person of Jesus Christ J. C. Page 8. Oh that the Gospel was studied by us and Preached by us more J. C. is very angry at these words and saith O vain Man dost thou think by the fleshly study and Preaching from the same to advance the true Christ Nay but Man and self instead of Christ and his Righteousness for the Gospel is a Mysterie and the Preaching of it Foolishness to all that Perish and the things of it are the heavenly things themselves searched 〈◊〉 only by the Spirit of God Therefore cease from thy own study and wait in the silence of all Flesh for the pouring out of the Spirit which can only open the Mysteries of Christ and his Righteousness and shew them unto thee Answ Had I said that with fleshly study and Preaching from the same we should advance the true Christ I had spoke like a vain Man but thou hast foysted that in apprehending that all the study and pains that we take in searching the Holy Scripture is fleshly and carnal and Mr. Faldo's Key will open this to us that all the enquiries after Knowledg is accounted by you but the Toyle Labour and Birth of the Flesh I perceive thou art not at all for searching into the Scriptures and comparing Spiritual things with Spiritual only for waiting upon the Light within you as your Teacher and Rule and Guide Couldest thou perswade all the Ministers to silence Thou and Fox might carry your Kingdom of Delusion the better The Gospel is a Mysterie thou sayest but John it is a Mysterie revealed it was hid in God and none knew it but himself If a Mysterie we had more need to Study and search out for it in the Scriptures The Angels stoop down to pry into this Mysterie and to learn it now revealed and yet thou wouldest not have us to study it O vain Man But what dost thou mean by the Gospel being a Mysterie Is it such a Mysterie as cannot be understood by Mans searching the Scriptures through the enlightnings of the Holy Spirit But the Key helps me again It is a Mysterie because it is only an Allegorie and J. C. thinks that Allegorism is only the true Preaching of it as once I heard thee make use of that passage spoke by the Angels to Mary viz He is not here he is risen intimating so much we are not to Look by Faith to his Death but to the Light Rising in our hearts Thus it is a Mysterie as in your sence That Preaching that thou mentionest from the Corinthians was the Preaching of Christ Crucified that was counted Foolishness looking for Life to come by the death of another Per mortem alterius stultum est sperare salutem Thus do the Jews Heathens Socinians Quakers What that death 1600 years since as far off thee as Jerusalem This is thy Language the Heavenly things themselves which thou mentionest are the things of the Gospel in Heb. 9.23 It 's true but I am jealous that thou meanest the Light within by these Heavenly things themselves whereas it is plainly in opposition to the Vessels Tabernacle c. under the Law that were sprinkled with Blood thou must understand either Christ himself who in Chap. 2. v. 10. was consecrated through sufferings or the Church and People of God who are the Heavenly Jerusalem or Heaven it self whereinto he is entred with his Blood The things of the Gospel are things searched out by the Spirit i. e. they are already searched out by the Spirit 1 Cor. 2.10 God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Christ Crucified which he speaks of before the things of this Doctrine v. 16. but we have the mind of Christ they are revealed by the Apostles and by the Wisdom Judgment of Man enlightned by the same Spirit that gave them forth we may attain the Knowledge of them and not without but this Spirit thou speaks of is nothing but the Light that every Man hath according to the Quakers but withal we cannot be perswaded by thee to
shall find wrath in his Conscience if his judgment be not intoxicated with error as thine is I perceive this by what thoâ— sayest here that thou hast but tasted very scantly of the wrath of God in thy Conscience otherwise thou wouldest not have such slighting thoughts of it as to apprehend it to be atoned any other way than by Christ's bearing it who sweat drops of Blood under it and thy unacquaintedness with the Nature of Faith in that thou callest it an easie way Ah John what meanest thou to turn the scoffer like Julian do the Saints find it an easie way who are crying out daily Lord help or unbelief but it is such an easie way that you poor Creatures have not hit of it nay you will fully despise and scorn it I doubt Ah J. C. here thou stumblest at the Cross of Christ and art leavened in thy mind with Hellish Socinianism the dirt will out at length John here thou art plainly ashamed of the Cross of Christ dares not own that the wrath of God was upon Christ Oh Repent John of the thoughts of thy heart and let that Scripture convince thee Gal. 3. He was made a Curse for us c. whatever thou dost pretend afterwards in thy Lines concerning Christ's sufferings the enlightned Reader will know by this that it 's but to blind the People In the last place thou sayest in the same Paragraph by a bare Belief of it wholly without that which thou calledst before an Imagining here thou callest Belief and 〈◊〉 Belief what wouldest thou John have more than Faith here thou discoverest thy self to be a Papist Oh what a bundle of Rottenâ—â—â—â— is Quakerism thou wouldest have Works to justifie us Faith only if not sufficient against which error the Protestants thou knowest have â—â—â—â—â—nded Rom. 4. He that worketh not but Believeth there is Faith only 〈◊〉 Belief John what sayest thou to that though that Faith that is justifying will work by Love yet it receives no efficacie from its being accompanied with Works as to our Justification but from the Object without how sad is it that every Truth must be struck at by a 〈◊〉 sort of Papists J. C. Here we differ in our account I say according to Dan. 9.24 â—king of Christ pag. 16 to finish Transgression and to make an end 〈◊〉 sin and to make Reconciliation for Iniquity and to bring in everlasting Righteousness c. I know and believe Salvation by the imputed 〈◊〉 and real everlasting Righteousness of Jesus Christ brought 〈◊〉 Answ Enough if thou wast but real in thy expressions let us turn 〈◊〉 on every side it is likely the cheat may be found out if thou art 〈◊〉 what then means thy arguing against my asserting Imputation and taking up most of my Arguments for it pretending to Answer them what a Knave is he that will pretend kindness to my dear Friend whom I love and profess friendship to him and in the mean-while go about to wound him and stab him to the heart if thou art real in this for Imputed Righteousness when I charged Penn for calling it a Doctrine of Devils why didst thou instead of bearing thy Testimonie against him call upon me to Answer his Arguments for 〈◊〉 if thou be for it why dost thou not Preach it and thy Brethren 〈◊〉 are contradicting it in all your Meetings there is no end of thy dissembling it is a professed Trade thou drives as the Mountebancks up and down the Country But proceed we what may we understand by this word Imputed which he acknowledgeth Why one of your Gang can tell us James Naylor Love to the Lost pag. 7. and with him his Righteousness is freely imputed or put into the Creature so now we have his sence Imputed Righteousness is Righteousness put into the Creature 1. That spotless Manhood of Christ 2. His active Obedience all the holy Actions of his Life 3. All the Sufferings of Christ for herein we say by the Righteousness of Christ All these are put into every Quaker and so in this sence not imputing Trespasses is God's not putting them into us I cannot omit another Testimonie from another Doctor of them Smith Cat. pag. 64. and 12. We believe that Christ in us doth offer 〈◊〉 himself a Living Sacrifice to God for us by which the Wrath and Justice of God is appeased towards us Salvation then by Imputed Righteousness you must understand Christ offering up of himself in us in the Quakers sence and so appeasing Gods Wrath. The other word Reckoned is not thus that what Christ as a Surety hath paid down for me in his Obedience is accounted as if I had paid it as we say and that truly but according to the other it must be as mony in a Man 's own purse there told and reckoned which he hath to pay to God at any time when he demands not needing any to pay it for him Real thou 〈◊〉 as if there was no reality in the Act of God reckoning and imputing Righteousness but by this and by the other thou understandest in opposition to the Faith of God's Elect which thou callest Imagination 〈◊〉 it is something more and better than what is received by Faith that is not to thee a Real Righteousness The other word is brought nigh well then it is too far off thee if thou have it no other way than by Faith I had thought that Faith had been the substance of things hoped for that by Faith Christ dwelt in our hearts and that there had been a reality in God's Acts of imputing that what God Reckoned to Abraham had been very Real for he was really saved Thou mistrusted God John But the sum of all is this viz. The Light within Obedience to that is this imputed reckoned real Righteousness of Christ For the Light is Christ Remember Fox the younger's Testimony before he speaks of the Light what it would do if obeyed I will forgive all their Iniquities c. and hear the Old Fox Bark Christ being within there is justification Mystery pag. 49. J. C. pag. ibid. Which in the fulness of Time was manifest in and 〈◊〉 him and in due time was really made mine by the Work and Application 〈…〉 Spirit in my inward parts Answ This is true plainly understood as spoken But if a Man be caught stealing and cheating once or twice he is greatly suspected when ever he is dealt with We have thee tardy John frequently and now no trusting of thee Thou only steals the good and wholsom words that have been used by us that thou mayest make thy putrid errors go off the better Thou hast learned to dress that Strumpet Quakerism up in a more modest sober attire than thy Brethren that so she may be taken for a chast Matron Now let me explain what we understand by this viz. That Righteousness that was manifest in Christ and by Christ in the fulness of Time it was that which I have already distanced in viz. 1.
is real in our own minds therefore ours what a Christian and an Enemy to reality Answ These pretty Rattles will please Children I dislike not John our own Righteousness for it's reality in our minds but say it is no Righteousness at all if it be not real but Hypocrisie but thou knowest how I speak it in way of distinguishing it from the other Righteousness Our Righteousness which consists in the Gifts c. wrought in us is really in our minds Now the Righteousness of Christ is not in our minds at all but in his own person I speak it thou seest to explain to any that should not understand what it is for our souls to be the subjects of this Righteousness i. e. It is for one to have any thing really in him and this I speak likewise to distinguish it from the Righteousness that is imputed to us though there is a reality in that Imputation but it is not the reality of Inhesion I do not speak this I dare appeal to thee that thou seest it as being an Enemy to reality There is a reality in God's imputing Righteousness and forgiving sin and a reality in his work upon our hearts but he hath appointed the one to Justifie us and the other to Sanctifie us and that Righteousness which is to justifie us is perfect and compleat and is the Righteousness of his Son the other is not compleat in this Life though it 's really in us and so will not justifie us Then I am not an Enemy to the Reality of Holiness as thou wouldest make me but to Real Quakerism and Socinianism that would have Mâ—n justified by the Law of Works J. C. Parag. ibid. What a Spiritual Man and an opposer of those Gifts and Vertues the Spirit works in our minds calling them our own Righteousness Answ I am no Enemy to the Gifts and Vertues of the Spirit while I would have them be kept in their place and would have Christ still have the Preheminence otherwise I should be an Enemy to Christ they are for Sanctification is a Man an Enemy to the Chancelour if he saith he is not the King if my Eâ—nity appear in calling them our own Righteousness then Paul is an Enemy to them for the calls them so Phil. 3.9 Not having my own Righteousness which is of the Law Now is there any Righteousness wrought in us that is not required by the Law yet he calls it his own Righteousness J. C. Parag. ibid. What must the poor in Spirit the meek the Mourner the Hungerer and Thirster the Merciful the Pure in Heart the Peace-maker deny their Blessedness which they must do if these be their own Righteousness c. Answ I affirm that there is no Blessedness to any but as they aâ— in Christ and so are pardoned and accepted and forgiven in his Righteousness Rom. 4. Blessed is the Man to whom the Lord imputeth not Iniquity in Mat. 5. Christ spoke this to his Disciples as thou mayest see who were in him and were pardoned and forgiven had received by Faith this Righteousness of Christ doest thou think that there is any Blessedness in these qualifications considered in themselves or any merit in Poverty mourning c. to obtain Salvation only they prepare the Soul for Blessedness None will receive Christ and his Righteousness but the Poor the Hungry the Thirsty c. But their Blessedness consists not in being Poor or Hungry or Thirsty but in that it is a Token to them that Christ their Blessedness is and shall be theirs And again as to those positive qualifications Blessedness is annexed only as they are Tokens and Evidences to them that God hath had mercy on them and is at peace with them therefore I dare say that not one such as these but deny that their Blessedness lies in these qualifications for they see defects in all their Mournings Meekness c. But it lies as there it is spoke in obtaining Mercy v. 7. In being filled with Righteousness v. 6. i. e. Christ's Righteousness Besides let me say that there is no right Mourning Meekness Purity but first we are in Christ and so this Righteousness imputed no eternal Reward is promised but to those in Christ Rom. 5. ult Grace reigns through Righteousness unto Eternal Life by Jesus Christ our Lord. J. C. Pag. 14. What must they turn from reality and lay hold on imagination Answ Here John thou dost with a Brazen-Face call all the Faith of all that are not Quakers an Imagination is there not a Reality in God's Act but of that before J. C. From Real Enjoyments and possessions to conceived or imagined Apprehensions Answ This is the same over again still concluding that Chrst's Righteousness is but a Fancy that there is no possessing of it that none have any enjoyments that are Real but the Quakers all the rest to the end of that Paragraph is but the same over again and hath been Answered only adding this for the Readers memory as an Antidote still that the Reality of our Inherent Righteousness will not make it perfect and so it cannot justify us though from the sincerity and reality of it we may be comforted as it is an evidence that we are pardoned and justified J. C. Pag. ibid. The sum of the matter is this that our heads and not our hearts c. Answ This is false in that I speak of Faith now Man Believes with his heart J. C. Our Bodies and not our Souls Answ This likewise is false for I have said that our persons We and expresly that this Righteousness of Sanctification is in our Souls and minds He goes on Parag. ibid. Our own conceivings and not Reality Answ I said that the Gifts of the Spirit were Really in our minds which thou didst quarrel with me for and I say there is a Reality in Imputation and in Faith for it is the substance of things c. yet here thou suggestest the contrary But I go on to trace thee J. C. Parag. ibid. Our Imaginations without and not the Gifts and Vertues of the Spirit within our minds are the Subjects of true Righteousness according to thy account Answ Here in Conclusion that he might cause the Reader to lose the â—atter in hand he runs all into a confusion and speaks nonsence endeavouring to make the Reader believe that it is his Adversary that speaks it Whoever said imaginations were the Subjects of true Righteousness Our Souls I said were the Subjects of Faith and Love wherein this Righteousness consisted I do not say Faith which thou callest Imagination was the Subject of it but it was part of inherent Righteousness He proceedeth And not the Gifts c. Here John thou wouldest have the Gifts and Vertues of the Spirit be the Subjects of true Righteousness viz. Inherent for that thou art treating of which doth consist in Graces and Vertues c. i. e. Righteousness is the Subject of it self but this is like you The sum in
a sort of Papists said that every intellectual Being hath enough within it self to make it happy 8. That Man is justified by something within him 8. Bellarmine and others that Man is justified by Inherent Righteousness 9. That the Righteousness that is wrought by the Light which they call Spirit in obedience thereunto is the Righteousness of God and so Justifies 9. The Papists say that the Righteousness which the Spirit works is the Righteousness of God and therefore Justifies 10. The Quaker that Works done in the Light are of value worth and accepted 10. The Papist That Christ Merited that our good works might Merit 11. These say that if we obey and follow the Light that every Man hath the New Creature and Salvation and all Good will come 11. These that there is the Merit of Congruity i. e. a worth in some good works we do before Conversion for the sake of which God gives saving Grace the Spirit 12. The Quakers against the lawfulness of taking an Oath 12. Stilling Idolat page 290. The Spiritual Brethren of the Franciscan Order were against the takeing an Oath 13. The Quaker saith as John 〈◊〉 in his last Book that Law and Gospel are one 13. Bellarmine the Jesuit in his writings saith the same 14. The Quaker speaks of Forgreâ—ess of sins past i. e. till Conversion upon turning to the Light 14. The Papists you may see in their Writings speak of this very much which is called the first Institution 15. The Quakers in scorn as J.C. in his late Book speaks of 〈◊〉 Belief that we their Adversaâ—â—â—â— seek to be saved by calling our 〈◊〉 a fancy and imagination 15. The Papist calls Protestants Solifidians in a jeere as thinking to be justifyed by Faith alone and they frequently call the Faith of Protestants after the same rate viz. a Fancy c. 16. The Quakers write and 〈◊〉 as if they did think that 〈◊〉 will be saved but themselves 16. The Papists say none will be saved out of the Church of Rome 17. The Quakers deny the Saluâ—â—â—â—â— of the Hat to his Neighbour 〈◊〉 to give any Titles to any Men. 17. See Stilling Idolat pag. 314. Ignatius Loyola the first founder of the Order of the Jesuites was in this very mind viz. denied to put off the Hat to any and to give any Titles to Men giving this Reason that it proceeded from too great fear of Men. 18. The Quakers are for silent Meetings making it essential to 〈◊〉 way 18. Stilling Idolat page 332. There is an account of some of the Papist's ways of Devotion some of them were for abstractedness of Life Mental Prayer Passive Unions with God in the Deiform fund of the Soul a state of introversion and for attendance upon God alone in the depths of the Spirit for pure actuations in the Spirit these are their own words out of their own Books see Stillingfleet they are for the vacuity of the Soul and 〈◊〉 solitude c. Stilling Idol 322. 19. They are against making use of our Reason and understandings in Divine matters as in Crooks you may see and in Faldoes Key 19. The Papist speaks of an intire Union with God whereby the Soul is Deified that it is to be attained by self-annihilation the 〈◊〉 of nothingness the Union of nothing with nothing Now 〈…〉 compare Penningtons and 〈◊〉 Canting Language with this see 〈◊〉 they be not akin Stilling Idol 〈◊〉 20. The Quakers do speak of the everlasting Gospel they are come out withal a new Prophecy despiseing the Scripture talking much of the Spirit in opposition to the Scriptures that when this People began then the day came Christ's Light came the pouring out of the Spirit came looking upon themselves as having a greater measure than any fort of people before them owning it in Writing that there is no use of any Gospel-Ordinances as breaking Bread c. calling them shadows that are done away by the substances see an account of Penn by Mr. Hicks Dial. 20. In the same Book pag. 47 some of the Papists were for 〈◊〉 Kingdom of the Spirit and 〈◊〉 everlasting Gospel as a higher 〈◊〉 than Christ's Gospel that the 〈◊〉 of the Father they said contiâ—â—â—â—â— till Christ the Law of the Son 〈◊〉 their time and then the time of 〈◊〉 Holy Ghost was to come in which Sacraments were to cease and 〈◊〉 Administrations and every 〈◊〉 was to be saved by the inspiration of the Holy Ghost without any external Actions WILL. HAYWORTH 〈◊〉 Reply to William Baylies pretended Answer to the Pamphlet as he calls it entituled the Quaker Converted written 〈◊〉 Southwark the 17th of the 11th Month called February 1673. IOB 11.2 3. Should not the Multitude of words be Answered and should a Man of lips be justified Should thy lies make Men hold their peace and when thou mockest shall no Man make thee ashamed 〈◊〉 Bayly Thou Quarrellest with me for asserting that the young 〈◊〉 Willam Dinsdel was once fully of the Way Faith Spirit Princiâ—â—â— of the Quakers and that he went farther than most of them toâ—â—â—â— that which they call Perfection there be four things thou pitchâ—â—â—on to enervate and weaken my Testimony viz. 1. 〈◊〉 Pag. 23. Because he had no ground in himself to go to silent 〈◊〉 upon which thou queriest whether it be the Quakers Way 〈◊〉 Faith and Principle to dislike silent Meetings c. Reply I can if thou wilt put me upon it produce several owned 〈◊〉 you that are constantly among you that are not for silent Meetâ—â—â—â— 2. The young Man said he had not ground for it in himself yet followed be Light it seems thou wouldest have every one be like unto thy self 〈◊〉 other Quakers viz. For silent Meetings whether he hath ground 〈◊〉 it in himself or no otherwise no Quaker thou art in this a Papist 〈◊〉 for implicite Faith 3. It appears that an assent to this practice of yours and the practiâ—â—ng of it though no example for it or command in Scriptures is esâ—ential to Quakerism I suppose this practice must be founded upon 〈◊〉 private Inspiration 4. I challenge thee and any of you to give me any Instance in the â—cripture where the people of God did professedly meet together at 〈◊〉 times as you do sitting together in silence without any prayâ—â—ng or speaking by way of Exhortation or Doctrine thou mayest see 〈◊〉 that it was the practice of some of the Papists that they were 〈◊〉 Mental Prayer and profound silence Pag. 72. 2. Because he had no Grounds in himself to deny the puâ—ing of the Hat when he met a Friend not knowing that he offended God 〈◊〉 Now thou askest whether this be the Quakers way Reply as before I know two at this day that are Quakers and owned by many of you and yet use the Salute of the Hat and if thou wilt call me to it I will find thee several more 2. Thou makest this which is but a Mahumetan Instance an essential thing to Quakerism if
Resurrection of Jesus Christ 1 Pet. 3.21 The Answer of a good Conscience through the Resurrection of Jesus Christ no Man can rightly Answer the accusation of his Conscience for not coming up to that absolute Perfection that the Law requireth but by Faith in the Resurrection of Jesus Christ who rose again for our Justification Rom. 4.25 Now one may have the Light within which you speak of and yet want Faith and this young Man it 's manifest had one at this time but wanted the other therefore his Peace was naught 4. Withal if this will hold many ungodly ones most prophane have the Spirit the Comforter for they have Peace both living and dying Psal 73. There are no bands in their Death and they say Peace in their Lives 1 Thes 5. They stretch themselves upon their Couches and Châ—unt at the sound of the Viol Amos 6.4 5. I read on page 31 and meet with nothing but the same over again which the Judicious Reader will take notice of till we come to that passage viz. That there is 〈◊〉 name under Heaven by which Men can be saved observe this is the second time of Baylies Blasphemy applying this to the Light within every man that is no more than Nature which can be attributed to none but Jesus Christ the Mediator calling it also the Deliverer and Counsellor from Isa 59. as well mightest thou call the Soul Reason Understanding of Man by these Names And whereas thou askest in this same place is there any other Spirit and Light which can deliver from sin and give power over it but what is of Jesus Christ Reply The young Man never owned this Light to deliver from and give power over sin as thou here intimates nay the scope of his Relation speaks the contrary and in the 17. Page he saith in the greatest of his purity and perfection there were longing desires after evil which he could be delivered from no manner of ways Observe Reader how these people make lies their refuge to defend their tottering Opinions if any deliverance it was only in externals Lust had as much power within as ever and this as hath been shewn may be had without the Spirit of Regeneration viz. external Reformation Before I conclude this let the Reader observe that Baylies Question runs thus viz. Any Spirit but what is of Christ why the Light of the Sun is of Christ the Wind is of Christ as a Creator is it therefore the Spirit of Regeneration proceeding from Christ as Mediator No surely But again in one place that we mentioned he calls the Light within the Tree of Life and in another a little before the Name whereby all must be saved the Deliverer and the Counsellor now here only of Christ a Spirit of Christ see what consistency is in these Mens lines Bayly Is it not the Light of Christ that makes sin manifest mentioing Ephes 5 Reply What Passage it is that thou hast thine eye upon I know not except the 13. Whatsoever makes manifest is Light Now this is true of all kinds and sorts of Lights they all make manifest but they act according to their several Natures yet Christ is the Author of them all the Light of the Sun will not make sin manifest yet another Light will the Quakers Light that every Man hath will manifest some sin but not all and it appears by the young Mans Relation for it will not shew desires to evil to be sin if they be not consented to according to what Paul doth testify in Rom. 7. I had not known sin but by the Law So then this Light thou pointest to in Ephes 5. was of â—nother sort in that all things were reproved by it and in that it was but lately bellowed on the Ephesians not having it before for in ver 8. Ye were sometimes darkness notwithstanding all the Light within that they had from the Womb. Bayly And doth not the Apostle say in that same place v. 8 9. the Fruit of the Spirit is in all Goodness Righteousness and Truth Reply By what I said before the Spirit spoke of in Ephes 5. is not the Light that every Man hath for they were darkness all that time they had that till Faith came This spoke of in the Ephesians was the Spirit of Grace Faith Adoption Regeneration the Spirit of the Son now the Root being different the Fruit must be different this Goodness Righteousness and Truth must be and is of another better sort and kind than that which yet is called by the same names springing from another Root viz. the Light that every Man hath B. And doth not W. H. Say it is the Spirit that maketh known 〈◊〉 which was not seen before then whenever any seeth sin it is the Spirit that makes it known and puts this word viz. Mark to it as a thing that he is happy in the hitting upon it and that what he saith is convincing and unanswerable Reply Now Reader see how acute this Man is in catching one in an Argument and holding one fast in it what a formidable Enemy I have to deal with This was spoke by me you may see in the sixth page of the little Book upon that Scripture viz. He shall Baptizâ— you with the Holy Ghost and with fire Luke 3.16 Saying that the Spirit did operate after the manner of Fire i. e. by Light and Heat As to the Light the Spirit maketh known sin when it cometh thou shouldest have repeated that Phrase and then said Mark but as often as thou reâ—eaâ—edst this thou ever omittedst that phrase is this fair play It followes as the shining of the Sun through a Crack into a dark Room we may behold every small dust within that compass these are the words 〈◊〉 let me reason with thee a little every one hath the Light within you grant but is every one Baptized with the Holy Ghost and Fire is it not such a Spirit spoke of here wherewith every one is Baptized that is regenerated and none else which cometh to us at that time and worketh and dwelleth in us and we had it not before a Spirit that will shew the dust and. Atoms of sin and lust in our Souls which this Light that every one hath will not I will pass over and take no notice of thy railing Words that thou art full of here and elsewhere but the Conclusion will hold still which thou art angry with viz. That the Spirit of the Quakers is a Spirit of delusion and let the Reader 〈◊〉 by our Lives whether thou or I are more like the clamorous Woman thou speakest of I must desire the Reader to turn back to the 27th Page there is something that Bayly saith which I cannot well omit to speak something to it 's that which this Man doth frequently touch upon and his Brother 〈◊〉 I could not well Reply to it before because I would take all the objections I could gather and Answer them in order Bayly And yet he
to the works of the Law for Justification Sometimes to the other false and strange foolish Opinions Therefore surely it was no needless thing to bid the Christians beware of temptations and to stir them up to make their Calling and Election sure seeing they had many Enemies to meet with and had but little Faith but like Children when they first go alone are ready to stumble and fall at a small thing But because it is my desire to help others if it may please God I would proceed before I leave this a little further according to the Knowledg God hath given me Quest What Comfort hath a Christian in these Conflicts with his Enemies which are so many Answ This is one Comfoâ—â—â—hat God will never leave him nor forsake him his loving kindness he will not take away from him but will preserve him and defend him to his Heavenly Kingdom 2. That Jesus Christ doth Intercede for his people as he prayed for Simon that his Faith should not fail Luke 22. 32. 3. That he that hath begun that good work Faith in us is able to carry 〈◊〉 on to the end and to perfect it to the day of Glory John 10.28,29 4. That there is a Promise of Victory over sin and Death and all 〈◊〉 Enemies So that we may say they shall not always overcome us 〈◊〉 there is a stronger than they Rom. 6.14 Heb. 12.5 6. 5. That we fight against vanquisht Enemies such as are overcome in our Head already John 16.33 Surely Paul had a strong Faith in these things when he Preached the Gospel meeting with many difficulties and dangers from his Enemies yet his perswasion we see did not fail him but the Lord stood by him and strengthened him and he was delivered out of the paw of the â—â—on and he saith in confidence that the Lord would deliver him from â—â—â—ry evil work and preserve him to his heavenly Kingdom 2. Tim. 4.18 Obj. But W. Baily saith Who among the ungodly would turn their ears from this kind of Doctrine pag. 35. Answ What if the ungodly make a wicked use thereof Is it therefore false and is it unlawful to Preach it If a Man walk with a staff â—â— his hand in the Road with which he Murdereth a Man is it therefore unlawful for me to walk with a Staff by which I am supported and my Life preserved If any make that bad use of it as to continue in sin let them remember the Lord's dealing with Israel in the Wilderness treated of 1 Cor. 10. and the 12 verse But now on the other hand the self-Righteous the Just before Men 〈◊〉 proud in their Spirits and they scorn this Reconciliation by the Obedience of the Person of Christ and his Death and Sufferings and â—â—e no need of it or them no Beauty no Comeliness in Christ Therefore according to that which Christ saith he came not to call the Righteous but sinners to Repentance So that I may bring in your Objection here Obj. But if all Men are not Lighted with the true Light then some have no true Light Then why should they be Condemned is this equal pag. 41. Answ That all Men are Lighted by a Light that is true in its kind by Jesus Christ as he was the Creator of all things I deny not But that all Men have a saving-Light from him as Mediator I do deny And if thou ask Is this equal Answer Is it not lawful and equal to with-hold relief from him that scorneth to receive it and yet is in want 2. Is it not equal for a King to withold a Pardon from a Murderer when he scorneth to accept of it yet is at the point of Death Why then should it not be equal with God to with-hold a saving-Light from such as those I have been speaking of that say in their hearts they have no need of it Many more things might be spoke but I pass them by and shall not meddle with them but leave them to others whose business it is more properly to contend for them viz. As to the powerful work of God without and the Righteousness that justifies being without and other things which I am satisfied in yet deny not the inward workings of the Spirit neither a Holy Life and Conversation but say as before often that good Works must be maintained upheld and taught but in their time and place and not so as to destroy the Gospel and bring Mens Consciences into slavery Bondage under the Law The next thing is S. Crisp his expressions concerning me how he hath set me forth which I could not but wonder at when I viewed it that any pretending to an infallible and an unerring Spirit should write so many false things First pag. 50. Oh horrible Canaan Such a Canaan God never led hiâ— people into nor ever will Where these tasks are not laid upon them Thâ— is a Canaan for the Sons of Belial who are Men without any Yoke I testify in the Name of the Lord that made the Heavens and the Earth and all that is in them that the true Name of this Canaan is Sodom and Egypt What shall I Judg of this I have not met with the like Expression That Canaan the Kingdom of Christ given unto his people being Justifyed by Faith without the Deeds of the Law and from thenceforth acting in Love to him living to his Glory That this should be called a Canaan for the Sons of Belial And to be so confident to say He testifyeth in the Name of Jehovah that the true Name of this Canaan is Sodom and Egypt It made me even tremble when I considered it That any Man should testify in the Name of Jehovah and speak such Vntruths Why might not this Man say of Paul as well where he saith Galat. 5.13 Brethren ye have been called unto Liberty that he told the Galatians that they might Steal and Lie and Kill and Commit Adultery and do all manner of Evil Seeing he was Treating as we are about the Law and the Works thereof And likewise why did ye not say that Paul allows it to be lawful to Kill Steal and Commit Adultery c. when he saith in 1 Cor. 6.12 All things are Lawful unto me And so Chap. 10.23 It may be thou wilt say not so because Paul said to them in the Galâ—t Vse not your Liberty as an Occasion to the Flesh but by Love serve one another And in the Corinthians said All things are not expedient And besides Paul lived a just Life In like manner did I say that I ought to go on in Holiness 1. For the Glory of God 2. To manifest my Love to Christ 3. To convince the World of sin 4. It is my Duty in God Pag. 19 20. To be found in doing justly between Man and Man according to the Light And yet he saith This is a Canaan for the Sons of Beâ—â—â— and declareth it to be the Wickedness of my Principles Pag. 50. he saith The
Latitude of my Judgment and Faith is that if I do Lie Steal speak evil words c. that I am not a whit the less approved of God for so doing Take notice Reader he doth not say that it is the Consequence of the Doctrine I laid down neither saith he that in all probability I may grow to such a Faith but speaketh in the present Tense that it is thus with me and thus I did believe at this very time Now I remember I have read 1 Cor. 2.11 What Man knoweth the things of a Man save the Spirit of a Man that is in him I know no such thing by my self that my Faith and Judgment is such Yet this he said of me yea notwithstanding all that I said to the contrary in pag. 14. and else-where viz. That Faith ingageth to serve the Lord. So that I know not what to make of it but such a slanderous Report as Paul met with Rom. 3.8 when some affirmed that he taught that Men might do evil that good might come of it Therefore as it is a solemn thing so I do solemnly declare that I know no such thing by my self is 〈◊〉 would make me Guilty of But say as before that I believe that in case a Son do offend God his Father by falling into sin God will Correct and that sharply but his loving kindness will be not take away from him But further this Man saith of me pag. 51. Thou hast cast off Christ's Yoke and Burden and endeavourest to betray him into the hands of Priests and Pharisees What he meaneth here by this viz betraying Christ casting off his Yoke and Burden which I conceive he accounts the denying of the pure Light as he calleth it in every Man to be the Saviour of the World is As to this Yoke and Burden I confess I have cast it off and that likewise viz. looking for Justification and acceptance with God by the Works commanded by the Light and by Obedience to that Light yet do I walk in Obedience to my Conscience as my Duty As to my Conversation I may say with Paul Acts 24.19 Those that have known it ought to have Objected against me first if they had whereof â—â—â—ly to lay to my Charge and not a Stranger So this is the Reward or part thereof for speaking the things I experienced upon my heart but I matter not such Reproaches I look for them only this I beg of God a support under them and a right Carriage through them If it be my Lot and Portion even so be it It is a small matter as Paul saith to be Judged by others whetheâ—â— have been faithful or no in what I have writ Yet I know not 〈◊〉 may lead as sober a Life as S. Crisp though I do not expect to be Justified or to have my Peace made or to get into the Love and Favour of God by these Good things wrought in me But believe they are the Fruits of that justifying Love and Favour of God to us through Faith in Christ without the Deeds of the Law So that if I be counted a Lier a Thief a Blasphemer a wicked Person not fit to be believed in Words or trusted in Actions it is I say a small matter it is no more than what was their Lot which went before And the Scripture hears Witness to it viz. That all manner of evil shall be spoken of the people of God falsly for Christ's Names sake The same that comforted Paul comforteth me 1 Cor. 4.3 4. in this Case Again I say it is a small matter to be Judged by W. Baily or 8. Crisp or by a Jury of eleven I call them a Jury because a Jury Judgeth according to their Evidence not knowing the Person that Committed the Fact And such were some of these Yet I do not know that I have acted any thing contrary to that which God hath given me in my inward parts And therefore as these things have been falsly declared concerning my Faith with what else soever I have only this to say as my desire The Lord lay it not to their Charge but forgive them and embrace then in the Arms of his Pitty and Compassion Even so be it Amen and Amen I have one thing or Question more to Answer if it be upon the hearts of any one to ask me Whether I was of the Quakers Faith and Principle or no Which I shall Answer by way of Querie and leave it to others to Judg. Though it 's possible my Adversaries may have five words for my one Yet in this I have rejoyced that in an hour when they came to try me my Faith did not fail me which is more to me than thousands of Words Though good Words are good in the place â—â—â—ther he be of the Quakers Way Faith and Principle who Believeth the Light in every Man which reproveth for sin is Jesus Christ the Saviour of 〈◊〉 World Then was I of their Way and Principle according to that I mentionâ—â— pag. 3. of my Book But do now say it is a rotten corrupt and â—â—â—ound thing or Principle as to the leading or guiding into the knowâ—â— of the Gospel or the way of Salvation that God hath appointed Jesus Christ 〈◊〉 it will be asked How can I prove it Answer By my own Experience I found it so as to my self Of which I could speak more but omit it at present And prove it to 〈◊〉 unsound thing I mean the Light within every Man to reveal 〈◊〉 Gospel Because it hath led these Men to say in pag. 29. which I 〈◊〉 before viz. That W. Haworth saith It was the Godhead by which 〈◊〉 Barbarous people saw the Vengeance when they apprehended Paul to be â—e a Murderer He saith I have contradicted my Companion 3. Pag. 5. Crisp saith The Latitude of my Canaan is to have none of these Burdens laid upon me which burdens he before reckoned up is not to Lie Steal c. Which Burdens he saith I have cast off And cautions Men how they believe me and trust me c. Notwithstanding I had said in pag. 19. It was the Duty of every Man to walk in the Commandements of God 4. The same Crisp saith It is my Judgment to believe that if I do Lie Steal c. or any such wicked thing I am not a whit the less approved of God Though I had declared my Judgment in my Book to the Contrary Now I would ask any one to give a Just reason why this pure an infallible an unerring Light may not as well lead aside into ways of Damnation as to prompt them into the misunderstanding of our words and the Declaration of our Faith I farther Querie Querie Whether this pure infallible unerring Light as they call it may not suffer a Man to rest in a Righteousness short of the Righteousness which is sufficient to compleat and perfect Man every way and to Justifie before God and to bring to everlasting Peace as it hath
That Christ was born of a Virgin so his Manhood 〈◊〉 without sin spotless and endued with the Spirit without Measure 〈◊〉 He did in his Holy Actions fulfil the Law 3. All his sufferings 〈◊〉 taken in being at last made an offering for sin he being God as well 〈◊〉 Man these Actions and sufferings are of infinite value now observe Reader not a word of this here in this place by J. C. but only in the general Righteousness manifested in him and by him Now what do the Quakers mean Let Pennington speak pag. 25. What Nature must these sacrifices be of which cleanse the Heavenly things whether of necessity they must be Heavenly If so then whether it was the Flesh and Blood of the Vail or the Flesh and Blood within the Vail Whether it was the Flesh and Blood of the outward Earthly Nature or the Flesh and Blood of the inward Spiritual Nature Whether it was not the Flesh and Blood which Christ took of the first Adams Nature or that of the second Adam's Nature Now John That Righteousness that in the fulness of time was manifested in Christ and by Christ was only the Obedience and Sufferings and Sacrifice of that Spiritual Heavenly Flesh and Blood of the first Adam's Nature that was in the Vail that of the Vail the Body and humane Nature that he had from the first Adam the Righteousness of this and the Sufferings of this is nothing Now let the Reader view the Harlot She is known now She is in her own Whorish Attire J.C. pag. ibid. And in due time made mine by the work and application of the Spirit in my inner parts Answ True we say that this Righteousness spoke of is really made mine thus The Spirit works Faith in my inward parts whereby I view it apprehend it receive it for my self having need of it therefore called so often the Righteousnss of Faith Through faith in his 〈◊〉 in Rom. 3. and it is really mine Faith is the substance of things hoped 〈◊〉 But now hear Penington Mysteries of the Kingdom pag. 17. Convered to the Creature in and through the seed and brought forth in the Creature by the seed and the Creature united to Christ in the seed here is Justification of Life This is the application of the Spirit in their sence This Righteousness is the Light Christ the heavenly flesh that was in the vail The seed through which it is conveyed is Christ and the Seed that brings it forth is Christ and the Seed in which the Creature is united to Christ is Christ the Light within every man The sum is then accâ—ording to Penington Christ the Light in every man is conveyed to the Creature by Christ and brought forth by Christ and the Creature is united to this Christ in Christ the Light This is John Crooks application of the Spirit Deny Peningtons Divinity if thou darest J. C. parag ibid. And God is well pleased or satisfied in and with him in whom I am accepted and not for works of righteousness that I have done nor yet for the works sake only or quatenus works though wrought in me by his Spirit but in and for the sake of him that works in us and for us Isa 26.12 Answ Would any think that it is the same man that writes a little further so much against my asserting that our own Righteousness consists in those Vertues and Gifts that the Holy Spirit works in our minds and that this is not the Righteousness in which we are accepted Oh would not any think that John had fully yielded herein to me and that he was very sound in this point and no Papist But now pray let us conster it by their own Dictionary and see what it will speak And God is well pleased and satisfied in and with him If this him was to be understood of the true Christ we need not one word further But Remember what the Quakers Christ is viz. the Heavenly Flesh Blood and Bones that came down from Heaven not Jesus of Nazareth and it is the man in every Male and Female that preacheth among the Quakers it is nothing but the Light in every man which is called the Spirit in the inward parts immediately before God is well pleased with this and satisfied with the Light and I am accepted in the Light he means and not for the works of Righteousness which I have done here is Pauls words but the Quakers sence still no but for the works of Righteousness that the Light does and are wrought in the Light that every man hath Naylor Love to the lost pag. 64. yet it is speaking of self-Sanctification and Mortification the Work of God wrought by Christ in the Believer whereby such become his workmanship in Christ Jesus wrought into 〈◊〉 Obedience and his Obedience into them in the measure till they 〈◊〉 of one heart one mind one Soul one Flesh one bone one blood 〈◊〉 one Obedience and one Life and that it is no more we that live 〈◊〉 Christ that lives in us Now by this line you may fathom to the 〈◊〉 the Mystery of works of Righteousness which he hath done i. e. J. C. did them not but Christ the Light in him it was the Obedience of that Light wrought into him and he made one Soul flesh blood with this Christ the Light in every one ye know what Naylor made himself Thou now Reader sees the snare and trap uncovered this Divinity will bring you to this that the Personality of J. C. is lost and his personal actions are all lost when he prays or preaches it is Christ Prayeth and Preacheth not John Crooks and that Christ and he are both one Person Such monsters have been among the Quakers J. C. not for the works sake only or quatenus works though wrought in me by the Spirit Answ For the works sake only why then J.C. thou would have the works that are wrought by the Spirit have some share in acceptation thou would not have it only for their sakes which we may thank thee for but partial causes they must be Christ of himself and his Merit is not sufficient unless something wrought by the Light in us doth joyn its Merit with him but this Phrase quatenus works why if not as works how 〈◊〉 as they are Christ the Light and his Obedience as before according in Naylors sense J. C. Wrought in me by the Spirit but in and for the sake of him that works all our good works in us and for us Answ That is plainly it is for the Lights sake in which the Quakers works all their works that the Quakers do are accepted and which doth work all their works in them and for them J. C. pag. 10. Thou believest to be saved by a Righteousness wholly without thee reckoned but not real which Righteousness Christ wrought 1600. years since Answ And I do J. C. solemnly profess in the presence of God Angels and Men that I believe that Righteousness