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
things put together here with which thou art angry 1. That there is a Light that eâ—ry Man hath not 2. That there is a Righteousness imputed 3. That Salvation is from a Person wholly without which are all Truths and I am ready to defend them The First thou begins with and asks Whether the Apostles of Christ did Preach a Light or of a Light that every Man hath not 1. Now I assert and will make it good that the Scriptures do frequently speak of a Light that every man hath not Jude 19. Natural or Souly not having the Spirit Now the Spirit is Light and he that is but a Natural Man hath it not Then this Scripture speakâ— of a Light that every Man hath not John 14.17 The Spirit of Truth whom the World cannot receive If the World i. e. Worldly Carnal Men cannot receive it be sure they have it not Luk. 8.10 To you it is given to know the Mysteries of the Kingdom of God but to others in Parables that seeing they might not see c. Now here is a Light that the Disciples had which the others had not Matth. 11. Thou hast hid those things from the Wise and the Prudent and hast revealed them to Babes Then the Wise and Prudent to whom the Father reveals not Heavenly things want this Light that other Babes have Isa 60.21 Darkness shall cover the Earth and gross Darkness the people but the Lord shall arise upon thee and his Glory shall be seen upon thee A Prophecy of the Church that should be in Gospel-times All excepting these he saith will be in Darkness as Goshen had Light when all the rest of Egypt were in Darkness Here is a Light that the Church hath that none other hath This Light that they were to have in a distinguishing way was the Spirit in their Hearts and Gods word in their Mouths According to God's New Covenant Isa 59. and the last verse As for me this is my Covanant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy Mouth c. When thou writest be sure thou omit not answering these Scriptures plainly or else Recant for saying that it is a strange erroneous Doctrine quite contrary to the General Testimony of all the Holy Men of God in all ages B. saith What is that other Light beside the true Light That it may be known distinctly according to plain Scripture And in the next Paragâ— If you are not able to give us an account of this Light which every Man hath not a measure of we shall justly Judg it to be a meer dark and vain Imagination of your own Brains and asks in p. 41. Whether every one hath two Lights in him And whether they differ in degree only or in kind nature Reply This is something worth while to Answer to I am glad following thee step by step in every line that I have brought thee hither It had been fair if thou hadst promised that if in any plainness I lay down this thing thou desirest and Answer thy Objections that thou wouldest have left the dark vain Imagination of thy Brain and own this to be a Truth and ceased thy Quakerism 1. I Grant that there is a Light in every Man a spark remaining in â—llen Man of that Light that Adam had in a full Flame before his Transgression in his time of Innocency If ye ask me what it is I Answer some Principles of Common Truth fixed in the Mind of Man 2. What can it effect How far can it go 1. By this Man may know some Divine things viz. That there is a God and that he is to be Worshipped Therefore every Nation have had some kind of Worship 2. Hereby Man may discern betwixt some Moral Good and Evil. As the Heathens saw hereby Murther and Adultery to be Evils and therefore made Laws to punish those that were guilty of them 3. Man may hereby and by the help of Conscience and the Common Restraining Power of God be kept from many Evils and do many Duties that lie before him for the profit of his Neighbour for the good of the Society or Common-Wealth wherein he dwells for this one thing he seeth by it viz. the Judgment of God i. e. Justice to punish sin and this makes him fear 4. From this Light is that power in Man which he feels of condemning and excusing He may know many things to be good and his duty to do them now when he doth according to this knowledg of his reflecting upon it he hath Peace his Conscience will be quiet if not there will be trouble through the many reasonings that will be in Man and fear of Judgment 5. This Light is greatly helped and increased by the consideration of the Works of Creation Rom. 2.19 20. 6. More by the reading of the Scriptures hearing the Word preached converse with Christians And let it be noted that the Quakers had the Improvement of the Light this way though they will not acknowledg it In India we hear but of little Improvement of it 7. Many that live not up to this Light will be very inexcusably Condemned 8. And those that walk according to it doing some things contained in the Law do shame Judg and Condemn those that pretend to Christianity and yet live not in Righteousness and Sobriety And shall not Vncircumcision which is by Nature if it fulfil the Law Judg thee who by the Letter and Circumcision dost transgress the Law Rom. 2. 27. Quest 3. What can it not shew to Man 1. It cannot shew to Man how sin came into the world None of the Heathens ever spoke of this it is known only by the Revelation of the History of it in the Scriptures 2. It doth not shew to Man neither can it that the first motions to evil in the heart though not consented to are sin None of the Philosophers saw this Paul saith Rom. 7.7 I had not known Lust i. e. Concupiscence Desire to be sin he means except the Law That is Moses Moral Law had said thou shalt not Covet or desire He knew it not by all the Light of Nature within 3. It doth not shew Unbelief to be a sin a slighting and contemning and rejecting Jesus of Nazareth as the sealed Mediator John 14.8 He i. e. the Comforter shall convince the World of sin because they believe not Now this is plain in the Quakers who following the Light do so much contemn the Person of Jesus and his Righteousness 4. It shews not to Man some Moral Evils The Heathens saw not Fornication to be a Sin by all the Light they had Poligamy was not accounted a sin by them Nor Revenge a Sin Nor Vain Glory c. 5. It doth not shew the right way of Worship that is by Scripture-Revelation only Therefore the Heathens always ran into Idolatries and false Worships 6. It will not shew to Man the necessity of the New-Birth Every Man
had swallowed And this Testimony of himself may be credited if enâ—â—ry be made of his Integrity at Hartford and if need be I will prove 〈◊〉 the hands of several there that shall witness that neither he nor I myself are Lyers or Forgers in what we have said in this matter but what we have done herein we have done in Truth and for this end 〈…〉 the gross and damnable Errors of the Quakers In the 26 27 28 29 30 31 32 33. for nine Pages together there 〈◊〉 strange a Wild-Goose-Chase as I have seen and the fame Coleâ—â—â—â— boiled over again for frequently things are repeated usque ad nanâ—â—â—â— that turns the Readers Stomack The sum of that which the young Man offers by way of Answering 〈◊〉 Questions is this viz. That the Light which he had before Conversion 〈◊〉 not the Light of the Spirit of the Son of God Jesus Christ that of â—â—generation because of the Fruits of it which were only convictions of â—â—moralities and some outward Reformations but it did not shew the saving knowledg of Christ Crucified in the room of Sinners as their Surety so that it was but the same Light the Heathens had 1600 years since spoke of Rom. 2.14 and all Heathens have it now This is true and we dare maintain it against you all and question not but he is able to say enough for it himself First I will prove that it is but a natural Light which the Heathens have and that which as you say every one hath that Light within Secondly That therefore it is not sufficient to reveal Christ savingly towards the latter end the Reader may see it proved that this Light within is not the Spirit of Regeneration but that it differs in kind Page 1. That which is Common to all men is natural but this Light is Common to all Men Ergo. The Major is made good thus viz. That without which a Man cannot be a Man must needs be Common and so Natural but without this Light Man is not Man Ergo. That which distinguisheth Grace from Nature is this that Grace is a special Gift of God to whom he will the other is Essential to Man he cannot be a Man without it 2. Arg. If the Heathens did by Nature things contained in the Law then this Light the Heathens had was a Natural Light and no more but this is asserted by the Apostle in Rom. 2.14 For the Gentiles which had not the Law i. e. of Moses do by Nature things contained in the Law Ergo. 2. That this Light is not sufficient to Reveal Christ savingly 1. If by Nature all Men are Children of wrath then Nature cannot savingly inlighten but the first is true Ephes 2. Ergo. 2. If Whatever is Natural be but Flesh then it cannot savingly reveal Jesus Christ but the first is true from John 3. What-ever is 〈◊〉 of the Flesh is Flesh 3. If the Heathens by all the Light they had did not savingly know Christ then this Natural Light cannot savingly reveal Christ but thâ— is true that they did not the Scripture testifies 1 Thes 4.5 Tâ— Gentiles that knew not God i. e. savingly in Christ Gal. 4.8 〈◊〉 then when ye knew not God speaking to the Saints how it was 〈◊〉 them before Conversion 2 Ephes 12. they were it 's said withâ—â— Christ and so without God and had no hope If you say it was not sufficient because they resisted it I Answer it 's said they obeyed it in Rom. 2. They did things â—â—â—tained in the Law If you say not to the full I Answer that would have been according to you unto Perfection and then no need of Christ being revealed 4. If the Heathens could by all the Light they had attain to Salvation then their Conversion was not such a Mystery but it 's spoke of as a very great Mystery wherein God's Rich Grace and Power was seen to a wonder as the Scripture bears Witness 5. That Opinion that makes void that Prophecy spoke of Luke 2.32 viz. That Christ should be a Light to Lighten the Gentiles cannot be true but this of the Quakers doth Ergo. For if they had sufficient Light before there was no need of the other 6. If the Heathens notwithstanding all the Light within which is spoke of in Rom. 1.20 yet were at that same time unrighteous Rom. 3.9 10. and under Sin and fallen short of the Glory of God v. 23. unjustified then this is true that the Light they had was not a saving Light but so it is Ergo. You cannot say they were not obedient to it for they did things contained in the Law 7. That Opinion that makes Divine Revelation to be in some is false but this doth to say that the Light that every Man hath is a saving Light Ergo. For if Salvation can be attained by attendance to this Light then it 's in vain for God to make known his will and mind and way to Salvation by the Revelation of the Scriptures Frustra fit per plura and fieri potest per pauciora In vain doth any that by more which may be done by fewer things and ways 8. If the Light within can reveal Christ savingly then was the Covenant made with Abraham no Covenant of Grace it was not Grace to Abraham for God to make known his Will to him when-as he might have attained it by the Light he had before and which others might have known as well as he 9. If all the Light that Adam had before his fall was not sufficient to preserve him to Salvation and prevent his fall much less is that Light in Man being fallen sufficient to restore him and so save him 10. If Angels could have known the Gospel without Revelation then this Light is not sufficient to Reveal him savingly but the Angels could not as appears by the Scripture in that it was a Mystery hid in God and they learned it of the Church Ephes 3.9 10. 11. That which makes the omnipotent Work of God upon the heart of Man by savingly enlightning his Mind and Understanding giving a new Heart taking away the Heart of stone making him a new Creature c. in vain is not to be admitted as true but this doth to say every Man hath a saving Light For if Man by attendance to the Light can be saved then no need of the other works of God upon the Soul of Man If thou writest again Baily Answer plainly to these Arguments The Objections that Baily raiseth are here Answered THe first stone that out of the Rubbish of this Babel is thrown at us is this Baily And in that he saith the Light by which the Heathens did the things contained in the Law Rom. 2.14 Which shewed the work of the Law written in their Hearts is not the Light of the Spirit of Christ he is found a denier of the Scriptures John 1.9 If every Man that cometh into the World be lighted with the Light of Christ then the Heathens and all
those that are chose in him Is the Light within the Elect Seed Then it must be saved yet it goeth to Hell with many how comes that to 〈◊〉 But ye lose your selves for want of found knowledg and sound 〈◊〉 you speak you know not what following your Teachers 〈◊〉 chusing to use them rather than Scripture-Language The four next lines I have Answered before in the Body of the Book 〈◊〉 in the last line of the 55 Page thou callest it the Light of the Son of 〈◊〉 and a little before The Son of God and Elect-Seed See thy â—onsistency Mary Which he hath given for a Leader to his people to lead out of all 〈◊〉 into all Truth And those that have followed the Lord fully and â—â—â—thfully therein have found Life and Salvation According to that 〈◊〉 he shall save his people from their sins not in their sins Answ What an Efficacy hath Error upon the minds of poor people when the Lord hath given them up to blindness of heart How 〈◊〉 thou call the Light within every Man The Leader of the people which is applyed to Christ's Person in the Prophets who leadeth 〈◊〉 people by his Spirit in the use of the Holy Scriptures Is Nature â—me the Leader Fallen blind Nature the Captain of your Salvation What tumbling into Ditches must there then needs be What a â—phetess art thou in Israel to say likewise that this Light is Jesus 〈◊〉 therefore had that Name given it as it was to be born of Mary His 〈◊〉 shall be called Jesus for he shall save his people from their sins So 〈◊〉 why not Emanuel as well God with as in us God have merâ—â— on thee It 's Recorded in History that when some malevolent Spirits 〈◊〉 a mind to make disturbance in the Nation in the absence of the 〈◊〉 their treasonable way was to set up a Counterfeit to whom 〈◊〉 would give the Name of him that had Right to the Crown Thus 〈◊〉 Quakers do give all the Names Titles Attributes to the Light 〈◊〉 every Man that is but Nature that this way they might lift 〈◊〉 into the Throne of God Which is desperate Treason against Christ the Lord. Whose Glory he will not give to another Mary And therefore come down out of that high and lofty Spirit and 〈◊〉 that which convinceth thee of sin For all that will not how thereâ—â— will be broken thereby Answ The Law of Moses is greater than the Light that every Man â—â—th It will shew more sin in Man than the Light can Rom. 7. 〈◊〉 not known sin but by the Law But to make the Law of Moses Jesus Christ would be an intoleraâ—ble thing But it 's a higher villanie to make Nature to be the Christ 〈◊〉 to be be worshipped as here thou dost At the Name of Jesus every Knee shall bow Phil. 2. 10. To the Law in my Conscience I have been faithful in 〈◊〉 drive me to Christ the Mediator By the Law is the Knowledg of 〈…〉 is this or the Light within every Man That Jesus that every 〈◊〉 must bow to Doth either the Law or the Light within convince of 〈◊〉 in order to drive to it self as the Saviour O what darkness is 〈◊〉 Christ and none but he is that Stone that whoever trusts not to 〈◊〉 be broken to pieces Mary There is not an easier way unto Life for thee than there 〈◊〉 for us Answ The Scripture saith Luke 13.24 Many shall seek to 〈◊〉 and shall not be able Many of the Jews did strive but missed 〈◊〉 they sought it as it were by the Works of the Law Rom. 9. 〈◊〉 as the Gentiles that followed not after Righteousness did attain to 〈◊〉 Righteousness of Faith You Quakers go the same way with the Pharisees I know thâ— Christ Jesus is the only way the Veil of his Flesh Faith in this 〈◊〉 10. He that confesseth with his Mouth the Lord Jesus and believeth 〈…〉 heart that God hath raised him from the dead shall be saved The Spirit make this way short and easie The work of the Law upon my Conscience hath compelled me to this way And this is the way for 〈…〉 you will be saved He that believeth not shall be damned Exceâ— Believe saith Christ that I am He ye shall die in your sins 〈◊〉 8. 24. Mary And yet we have no Cause to complain of a burdensome Yoke or that the Lord is a hard Master For the Yoke of Christ is easie and 〈◊〉 Burden is Light Answ Following the Dictates of Nature is not the Yoke of Christ for it leads into the Covenant of Works which is a heavy-Yoke 〈◊〉 work for Life And ye are under it And as many as are of the 〈◊〉 of the Law are under a Curse Galat. 3.10 Only you relieve your 〈◊〉 with that which is false As thou mayest see pag. 56. viz. that â—â—ons to evil within us are not sin if not consented to And so 〈◊〉 interpret the Law as the Pharisees that thought they kept it 〈…〉 they broke not out into external sins Christ is no hard Master For he gives strength to do that which he commands But the Light of nature is not our Master as it is yours For we call no thing nor person Master but Christ Jesus to teach us by his Spirit Mary And do not flatter thy self with vain hopes of our fall For the 〈◊〉 look for that shall perish in their holes 〈…〉 My hopes are that your Errors shall be blasted that every which the Father hath not planted shall be plucked up by the Roots This Hope shall not be in vain If I live not in the Body to see it yet 〈◊〉 be If the Tares which the Envious one hath sown grow till the 〈◊〉 they shall then be weeded out and thrown into the Fire The â—ture speaks it And now it is sufficiently manifest to all the Counâ—â— that there are great Errors amongst you You have been weighed 〈◊〉 found too light tryed and found dross 〈◊〉 For we are built upon the Rock of Ages and though the storm â—ction beat on one hand and the raging Sea which casts up mire and in the other hand yet shall we stand for our foundation is immoveable the Gates of Hell shall not prevail against us Answ O that ye were built upon Christ the Rock His Person is Rock of Eternity not the Light that is in every Man but the of Man Christ Jesus This is the foundation the Apostles laid and 〈◊〉 can any of Right lay But ye have gone about to lay another 〈◊〉 your building is according to the foundation You may hold out in an hour of Mans Persecution and Opposition but 〈◊〉 the Tempestuous Sea of Gods Justice beats upon you and his bilâ— go over you and the Whirlwind of his fiery indignation â—â—eth upon you in an hour of Death and in the day of Eternal â—â—â—gment to come the Sandy foundation of your own Righteousness â—all and great will be the fall O the sad disappointments of 〈◊〉
unskilful Pilot that undertakes to Steer the Ship and yet runs it upon Rocks and Quick sands So this teacheth the things contained in the Law and yet destroyeth the Gospel missing of the way of Obedience out of Love to God There is no Doctrine under Heaven begetteth this Love to God like the Doctrine of the forgiveness of all sin in the Blood of Jesus Christ But is there then a difference betwixt this Light in every Man reproving for sin and the Light of the Spirit in their Teachings and Operations Yea very much if I had Words to express my self though I am 〈◊〉 Condemned person by a Jury of eleven and though it be accounted 〈◊〉 Divination of my own Brain it matters not VVhat is the difference 1. The Light of the Spirit esteemeth reckoneth or prizeth the Personal-Obedience of Christ 1600. years ago viz. his keeping of the Law in every point He having fulfilled the Law in our Nature that knew no sin of his own as the only Righteousness by which we are justified before God Rom. 5.19 And makes the Soul gladly receive it and imbrace it in all humbleness of Spirit this Person and his Personal-Obedience as the greatest Treasure in Heaven and Earth and causeth the Soul in all thankfulness to walk in Obedience before and to the Lord. But the Common Light looks for a Righteousness within to be justifyed by the Righteousness in which Man liveth and consequently the Righteousness of the Law 2. The Spirit begetteth an esteem of the Sufferings of Christ the Sacrifice of his Body as the only means by which we are freed from the wrath of God due to our sins he being made a Curse for us Heb. 10.12 13 14. Isa 53.5 Gal. 3.13 But the Common-Light counteth it a Doctrine tending to Loosness as may be seen pag. 35. and 50. of the Book called Rebellion Rebuked And I my self did once so esteem it but now no such thing 3. The Spirit makes us esteem the Cross of Christ and the carrying forth the Person of Christ through it and the penalty of the Law and raising him to Life again and exalting him into Glory to be a Prince and a Saviour Acts 5.31 to be the Power of God to Salvation to as many as thankfully receive it and embrace it But the Common-Light esteemeth that power and dread in the Conscience which restraineth Man from sin binding Man to obey for Life and Salvation to be the power of God to Salvation And in many more things there is a difference in their teachings and directions Nay I scarce know one Gospel-Truth but this Common-Light contradicteth yet the Teachers of this Light come with the words of this Glorious Gospel So that word is true which hath comforted me many a time and may comfort others viz. If it were possible the very Elect should be deceived But notwithstanding all the subtilty of Satan it 's not possible But farther the Spirit causeth a higher Repentance than the Common-Light Such a Repentance such a Change in the Will that the Saints even loath their own Bodies they are as it were weary of them because of the Corruption that dwelleth in them though the power of it be broken that it doth not Rule and Reign over them Not because they would be justifyed by a Righteousness wherein they would live as Paul Witnesseth 1 Cor. 4.4 But that they might glorify God more in their Generation that they might be for the praise of his Name that hath redeemed them But the Common-Light worketh a Change in the Life and Conversation to merit Eternal Life by and to get into the Love and Favour of God So that there is not so clear a Love nor so free a Will to walk in the Commandements of the Lord as is in the Gospel-Repentance wrought by the Spirit As may plainly appear by what VVilliam Baily saith in the 35. pag. of his Book viz. If so be the Father hath poured out all his wrath upon his Son there is no need to fear miscarriages And again he saith If so the Devil may play what Cards he will Now whoever tasted of the Gospel that would make this use of it but did count it as their only happiness There is difference in the Motives and Arguments to move to a Holy Life between these two Lights My experience in this hath been as a second Pillar which the Lord hath made use of to uphold my Spirit for some time And comparing my experience with John 16.14 15. I have been relieved and perhaps it may be a relief to others if with me now they view the three Distinctions in those words v. 14. He shall Glorify me for he shall receive of mine and shew it unto you 1. I considered who that was that should be glorified Whom I conceive is Jesus born of the Virgin Mary the Mediator or middle-Person betwixt God and Man having the Nature of both that he might accomplish the work that he had to do and that he might hear and defend his people when they cry unto him seeing he was touched with the feeling of our Infirmities Heb. 4.15 But is now Exalted in the Heavens in that very Body which he took of the Virgin Acts 5.31 Heb. 4.14 This is he that was to be Glorified For he doth not point them unto that within him or within every Man but to his Person v. 16. speaking of his departing a little while after signifying his Death which filled them with sorrow 1. Who that was that should receive of his which is plain the Spirit of Truth the Comforter whom he said he would send v. 7. in his personal absence Whose office is to take of Christ's things and shew them to his people For though the Spirit be the same in Essence yet it hindereth not but they may be are two in Office and Personality The Spirit thus taketh of Christ's Righteousness Sufferings the Travel of his Soul to redeem his people and sheweth them unto his people The 3d. thing To whom these things were to be shewed They were the eleven chiefly there mentioned But surely as well to all his people in all Ages and Generations For none seeth them but by the Spirit as it pleaseth God to reveal them to us And this Spirit he giveth to all his people Now Jesus Christ being born of a Woman was made under the Law Gal. 4.4 who in all things did fulfil the Law in all respects and at all times in all cases and conditions So that he knew â—s sin neither was Guile found in his Mouth 2 Cor. 5.21 By which Obedience Righteousness and Holiness of Christ we are made Righteous Rom. 5.19 Therefore he is called by the Prophet The Lord our Righteousness Jer. 23.6 A Saviour and a Deliverer Now the Comforter taketh of these things and sheweth them unto us When we see our miserable and wretched Condition under the Wrath of God and our inability to keep the Law of God And this is the Language of
ashamed I hope J. C. pag. 6. Thou sayest that thy dayly Prayers to Christ are that we all meaning thy Brethren in the Ministery may be made able Ministers of the New Testament and to this it is Answered Then it seems you are not yet so by your own Confession therefore be silent till you are made so Answ Yea and I continue my Prayers for my self and Brethren in this manner yet this doth not follow that there is no ability already to Preach the Gospel John 17.17 Christ prays sanctifie them through thy Word by this way of reasoning it would follow that then these he prays for were not sanctified at all yet in v. 6. he saith he had manifested his Name unto them And v. 8. That they had received his words and in v. 20. That they did Believe not for these alone but for them that shall Believe It is evident that it was for more degrees of Sanctification and a continuance of it so then here when I pray that we may be made able c. it 's for a continuance of that Ability that we have already and further degrees thereof Paul intreats the Colossians Chapt. 4. v. 3. that they would pray for the Apostles that God would open unto them a Door of utterance to speak the Mysterie therefore according to thy Logick they had no faculty for that Work Ephes 1. the Apostle prays that God would give unto them the Spirit of Wisdom and Revelation Therefore though Saints and faithful ones in Christ they had none of the Spirit How wouldst thou have me pray if not thus wouldest thou have me pray that we should be made weak Ministers of the Old Covenant of Works J. C. Pag. 7. Thou sayest thou hast but Law and Gospel to Preach Where in all the New Testament dost thou find the Apostles preaching the 〈◊〉 and saying they were sent to Preach the Law but a Dispensation of the Gospel was committed unto them and they were made able Ministers of the New Testament not of the Letter or Law but of the Spirit Answ It follows in the Epistle which thou mightest have writ the Law for the knowledg of Sin and might have understood by that and what follows that we Preach the Law in order to the Gospel to prepare the Spirit of Man by convincing of Sin and so humbling the Soul to a welcome reception of the Grace of the Gospel the Soul being weary and heavy laden seeing its weakness to keep the Law flies to Christ for Rest and laying hold of the free Remission of sins by the Blood of Christ so that when thou enquirest Where in all the New Testament do I find the Apostles Preaching the Law thou hadst forgot a passage when but three pages lower These are thy words 〈◊〉 And as for the Moral Law Christ is so far from repealing it that in Matthâ— he binds it faster and closer to his Disciples How now John is Christ and the Apostles Ministry in a different way Method and tendency and dost thou not here say the Apostles Preached not the Law in all the New Testament and yet the Apostle of our profession Christ himself Heb. 3.1 preacheth the Law and the Moral Law and to his Disciples and binds it faster than Moses to be kept for Life thou meanest surely of which afterwards But again do not the Apostles in several places speak of the Law explaining the nature use of it Rom. 3. That by the Law is the Knowledge of Sin in the Corinthians the Letter killeth in Galatians how it was added because of Transgression how it is a Schoolmaster to Christ in Timothy how it is not for the Righteous in the Hebrews how frequently is the Law spoke of now is not this Preaching the Law 〈◊〉 grant that the main work was to preach the Gospel they but Preach the Law in subserviency to the Gospel Thus they were Ministers 〈◊〉 of the Letter only for this doth but kill but of the Spirit the Gospel by the dispensation of which the Spirit of Adoption is communicated But Christ wounds as well as heals he kills as well as makes alive The one he doth by the Preaching of the Law the other by the Gospel The Spirit of Bondage accompanies one the Spirit of Adoption the other J. C. ibid. But why dost thou divide betwixt Law and Gospel 〈◊〉 they were not one in the End and Nature saying the one is for the conviction of sin and yet thou callest it Spiritual Answ How this agreeth with the former that in all the New Testament the Apostles Preached not the Law but the Gospel and here they are not thou sayest to be divided but are one in the End and Nature is not this a Contradiction Why then the Apostles when they Preached the Gospel Preached the Law And why shouldest thou quarrel with 〈◊〉 for saying we have the Law to Preach for the Law and the Gospel are one in the End and Nature Why then when the Apostle Paul said we are able Ministers not of the Letter or Law which thou addest above i. e. not of the Gospel or Spirit for the Law and Gospel are all one in their Nature it will cost thee some Sweat to untie this Knot What strange Divinity is this But when the Lord hath infatuated and left 〈◊〉 through Pride to delusion what will they not speak Law and Gospel are one in the End and Nature then are Moses and Christ one yet 〈…〉 came by Moses but Grace and Truth by Jesus Christ then Haâ— Sarah are one Ishmael and Isaac one Jerusalem beneath and that above one Thou hast brought Heaven and Earth together Gal. 〈◊〉 there the Apostle makes them distinct then the Covenants are one and the same Heb. 8. one made with the People when he brought them out of Egypt and that afterwards spoke of in Jeremiah then no difference betwixt Mount Zion and Mount Sinai they are come toâ—â—â—â—â— Thou John canst remove Mountains they are now both one In the Galatians The Covenant and Promise the Apostle saith was 430 years before the Law but John Crook saith the Apostle was out in his Chronology for they were both delivered at once for the Law and Gospel are one the Spirit and Letter are all one that which was Engraven in Stones and that work of God on the heart by the Gospel This is like the Divinity that you may hear from Quakers when you have discoursed them a little which I have seen in Jacob Behmen All things are but one so here Light Spirit Word and Gospel Heaven and Earth and Sea all but one The Creation is God and God is nothing but Creation what we do he doth O Confusion what 〈◊〉 this to but Rantism indeed and Atheism yet hitherto tends this admitting of no distinction of Law and Gospel But let us proceed 〈…〉 were not one in their End and Nature thou sayest John the Nature of the Law is by the Apostle described in 2 Cor. 3.6 the
〈◊〉 killeth why then according to thy Divinity the Gospel killeth 〈◊〉 for they are both one in their Nature then the Gospel conâ—â—â—â—â— to Death What then is the Administration of Life and Spirit and Righteousness and hath more Glory in it that excelleth I suppose it is the Doctrine G. Fox hath brought out of the North-Country Gal. 5. the Law genders to Bondage so the Gospel for both are of one 〈◊〉 What makes free then What Truth is it As many as are of the works of the Law are under a Curse Gal. 3.10 how comes theâ— the Blessing For as many as are of Faith are but in the same 〈◊〉 for Law and Gospel are one The Law is called a Yoke in Acts 〈◊〉 That neither we nor our Fathers were able to bear why so is the Gospel for both are of one Nature The End of Preaching the Law and giving it upon Mount Sinai was to terrify afright trouble as all the people were exceedingly afraid The Law in Rom. 4.15 worketh Wâ—ath why so doth the Gospel and this is the End of Preaching it for they are both one in their Ends according to J. C. what Divinity 〈◊〉 is the Doctrine of Comfort J. C. The Law for the Conviction of sin and yet thou callest it Spiritual Answ Paul in Rom. 7. saith The Law is Spiritual i. e. requires that all the thoughts of Man and desires and Motions of the heart should be Holy and Spiritual continually therefore it is a fit instrument for the Spirit to make use of by enlightning the Soul in the Knowledge of it to convince not of outward gross evils only but of heart-pollutions and so he sees his spots in this Christal-Glass and cries out I am Câ—nal J. C. The Spirit is said to convince and reprove the unbelieving World John 16.8 Answ Ergo the Law Jude 15. He shall convince all that are ungodly of all their â—godly Deeds Answ This is the second Scripture thou producest to prove Law and Gospel all one now here is not one word of the Law Behold the Lord cometh with ten Thousands of his Holy ones which may be Angels as well as Elect Glorified Saints Is this Lord the Law Is it the Light within which thou wouldest have it interpreted of Is it not Christ Jesus that is so frequently called Lord in the New Testament Is not this Coming his second Coming to Judgment not an appearing of the Light only to Judg and Condemn Men in their Consciences It is the Lord Christ in person coming as Judg. Observe that all these that he will Judge spoke of here shall be condemned it is not a reproof in order to deliver and save It 's said to execute Judgment upon all i. e. upon all those false Teachers described in the foregoing verses that were such as denied Christ v. 4.18 They were Mockers 19. They were such as did separate from the Saints in order of the Gospel 19. They were such against whom the Saints were to contend for the Faith in a word They were of your Spirit and Principle and Doctrines herein is the difference yours is Rantism covered with Morality theirs was with open Face none of these were saved v. 4. Who were of all Ordained to this Condemnation therefore impertinently alledged by thee and prophanely wrested by thee to overturn the second Coming of the Lord whom he will judge when he cometh if you Repent not for all your hard Speeches against him which I have heard and read This Scripture is interpreted by another Mat. 16.27 For the Son of Man shall come is that the Light within in the Glory of his Father with his Angels what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here one expounds the other what is Holy ones there is Angels here Again he rewards them every one according to his works J. C. pag. ibid. Ps 19.7 The Law is said to be perfect converting the Soul Answ This is the third place alledged to prove Law and Gospel one The Law is here taken for all the writings of the Scriptures will it follow that therefore it is so to be taken in all other places and that there is no distinction to be made Nay but therefore one part of the Doctrine contained in the Scriptures the Spirit makes use of for conviction and another for Conversion according to the Nature of the Doctrines The whole Nation is called properly the Land is therefore every piece of Ground in it good to bear Wheat because Ground or Land in general is J. C. So that Law and Spirit are frequently used as terms that signifie the same thing Answ It doth not appear by those Scriptures thou hast yet mentioned And I challenge thee to produce one Scripture where Law and Spirit are one the Gospel is called Spirit 2 Cor. 3. but the Law is called the Letter J. C. If thou knewest that Spirituality of the Law thou wouldest not 〈◊〉 about to divide them or quarrel with us about them Answ I have known the Spirituality of the Law convincing me of that to be evil which you say is not Sin viz. Evil thoughts arising in my heart though not consented to Yet I know how to distinguish between Law and Gospel it was the Doctrine of Righteousness by the Gospel that relieved me as it did Paul though he had a Body of sin working in him yet gives thanks to God through Christ in that there 〈◊〉 condemnation to them that were in Christ It is the Doctrine of the Gospel not Law taken strictly that declares non-imputation of Trespasses J. C. pag. ibid. But hence hath risen the mistake of many because they 〈◊〉 found several Names in Scripture therefore concluded they must needs intend several things while it is frequent in the Scripture to intend one and the same thing under several Names given them yet one in Nature and Being several Ministrations divers operations yet all by one and the same Spirit Answ I have before shown that Law and Gospel have diffâ— Ends and Natures not only several names therefore this of Father Son and Spirit is nothing to the purpose Father Son and 〈◊〉 are one in nature Thou speakest of several ministrations c. and yet all by one and the same Spirit Answ What then is therefore the Gift of Tongues and the gift of Fielding one and the same Gift is the Gift of Faith and Miracles all one 〈◊〉 might not the one be where the other was not as Christ to them who had cast out Devils said I know you not There is but one Soul in the body and all the actions are from that Soul therefore is my speaking and walking both one The Heaven and Earth from one Creator Sun and Moon are they therefore one J. C. pag. ibid. We know the Spirituality of the Law in the Apostles sense is the inward Conviction of the Spirit Answ This cannot be for the Law in its own nature is spiritual though none should be convinced
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
the Spirit to us viz. Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 Now it is not the Office of the Spirit the Comforter much less of the Light within every Man which deserveth not the Name of the Comforter to work Righteousness in us to justifie us though it doth lead to Holiness Neither to bring us to fulfil the Law in our persons to be justified thereby before God 1 Cor. 4.4 Though I once was entangled with an opinion of this Nature viz. That it was Christ by the Spirit which wrought in me therefore it was not my Righteousness but his and this for Justification Jesus was put to death Crucified cut off not for himself he was an Offering for sin for ever Heb. 10.12 A sacrifice well pleasing to God And he rose again for our Justification Rom. 4.25 Signifying so much that he had satisfyed the Justice of God for the Sins of his people and could not be held of Death Now the Spirit taketh of these things when Man is as we have said before under the sence of the wrath of God and applyeth them unto his heart giving him Faith herein saying Christ was made a Curse for thee Gal. 3.13 i. e. in thy place room and stead He was in a bloody Agony he was forsaken of God and all for the sake of his people His Blood therefore cleanseth from all sin Now the Blood is not within us as the Quakers say Any Sacrifice any Crucifying withiâ— Man to purge to purify to make Reconciliation with God But the Spirit doth apply the Merit of the Sacrifice the Bloodshed of that Person Jesus Christ which was 1600. years since He it was not the Light within every Man that is often called the Redeemer in the Prophets And as Paul calls him from thence A Deliverer to come 〈◊〉 of Zion Rom. 11.26 when the time of his Birth drew nigh he was pointed at to be the Person Mat. 1.21 Luk. 1.31 32. to accomplish the Work This is said he gave his Life a Ransom for many Mat. 20.28 Now the Spirit as we said taketh of these things and applyeth them to his people and saith he hath not he will redeem but hath Redeemed us from the Curse of the Law Gal. 3.13 and hath made them Sons through Faith Gal. 4.6 though they had infirmities and had need of Reproofs and Exhortations to good works as may be seen in the Epistle he having obtained everlasting Redemption through the means of his Death entring into the Holy Place once with his own Blood Heb. 9.12 15. These things I say doth the Spirit Preach to the Souls of poor Men As an Ambassador receiveth of the King his mind and declareth it is a far Country so the Spirit receiveth of Christ's Love his Riches Care for his people and gives them to understand them for themselves for their own Comfort But to the last viz. He shall glorifie me So is it indeed the Spirit doth mightily exalt the Person of Christ it proclaims him to the Soul to be the fairest among ten thousand to be altogether Comely No deformity at all in him How excellently is he set forth in the Book of the Canticles And when the Spirit doth thus reveal Christ in his loveliness and Beauty they cry out O what a wretch was I that I should sin against so Gracious a God! That such as Jesus Christ must dâ— for my Salvation We that stood in the stouâ—ness of our Spirits and slighted and scorned to accept of his personal Obedience 1600. years since Now do melt in the remembrance of our hard hearts And thus is 〈◊〉 got likewise in the heart of Man a Love to live to the praise of the Name of Christ for ever because of a Rebel he hath made him a Son because he hath made Reconciliation by the Blood of his Cross from henceforth he would fear him and serve him as a Father that hath done so much for him that he cannot do so much for Christ never require or make amends So then you see it is not as the Quakers say Obey the Light within and submit to the power thereof that your peace may be made that ye may get into the Love and favour of God that you may be made the Sons of God by the Righteousness which the Light hath wrought in you according to that I have read that George Fox the younger hath writ These are his words viz. If ye would believe and wait in me or obey me the Light in you I will purge out all your iniquities and forgive all your Trespasses and I will change your Natures and make you New Creatures if you will hearken to me and obey me the Light in you Ye see the Motive of one and of the other Light to Obedience is different Again another difference is that the Light of the Spirit of Christ layeth a Man more humble and low in his own Soul than the Light the Quakers plead for It sheweth him that he hath nothing to boast or glory in but all is freely given him Nay if God should deal in Justice with him that he is a wicked person in that he hath sin dwelling in his flesh a corrupt nature if God should look upon him as in himself this might justly befal him to be condemned So that he cannot vaunt it over his Neighbour and say I am Righteous thou art Wicked I am good thou art evil I have done Righteousness thou hast done Wickedness and thou mayest be Righteous and hold on and do good if thou obey the Light in thy Conscience the voice of the Lord calling unto thee in the inward parts which thing the Quakers say by their Light and I have said it in heart many a time before the Lord humbled me to accept of the personal Righteousness of Christ for my Justification as I am a poor sinner Again there are things which the Light of the Spirit discerneth to be sin which the Light in every Man cannot discern to be sin As First to seek for and look for Justification Reconciliation Acceptance with God in with or by the Righteousness in which we live acted in our persons It seeth not this to be a Despising the Righteousness of Christ a corrupting the Gospel eclipsing the Glroy of Christ a contradicting God in his Way and appointment for the Salvation of poor sinners It seeth no evil in this which yet makes Christ of no Advantage not submitting to the Righteousness of God Yet I am not ignorant my Adversaries will say They are justified by the Righteousness of Christ and they do not despise the Gospel with many more good words as they have writ which would to God were true But I would here Answer a Question or two and then proceed If it should be in the mind of any to ask Quest What shall we do that we may attain to this Gospel-saving Spiritual Light Answ I know thou wilt count that which I am