Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43114	The Quaker converted to Christianity re-established, upon the same, sure, safe, and only foundation, Jesus Christ crucified, and his righteousness imputed for justification : having yet no mind to change the sweet and easie Yoke of Christ's Gospel, for the Old Covenant-Yoke of Quakerism, which he found so burdensome and intolerable, or, A full reply to a book entituled, Rebellion rebuked written by John Crook and William Baily, both in the ministry among the Quakers / written by William Haworth ... ; with an account from William Dimsdale ...	Haworth, William.; Dimsdale, William.	1674 (1674)	Wing H1196; ESTC R513	168,839	185

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 Matth● 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 Ha● 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 to●●●●● 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

sin and we ought to call it so and think it so But the Apostle Paul giveth this name to those motions to evil that were in his heart not consented to Ergo. The Major cannot be gainsayed the Minor is proved thus Rom. 7.20 He calls this sin that dwelleth in him and saith Now if I do that which I would not it is no more I that do it but sin that dwelleth in me And in Prov. 24.9 a thought of foolishness is called sin though not consented to 2. That which is a Transgression of the Law of God the ten Words as they are called delivered by Moses is a sin But a motion a desire to evil in the heart though not consented to is a Transgression of the Law of God Ergo. The Major is evident the Minor I confirm thus If a motion to evil in the hearts of Men not consen●ed to be a breach of the tenth Commandement viz. Thou shalt not Cov● or desire as in De●t 5.21 then it is a Transgression of the Law But this it is 〈◊〉 The Major is clear the Minor is thus proved If this 10th Commandement doth specially and particularly forbid such a motion in the Heart then such a motion in the Heart is a breach of this Command But it doth especially forbid such a motion c. Ergo. All the other Commands going before forbid consent to evil thoughts arising in the 〈◊〉 as Thou shalt not commit Adultery thou shalt not kill thou shalt not 〈◊〉 c. according to Christ's interpretation of them in Mat. 5. These Commands forbid not only the outward actions but the consent in the mind so that if this 10th Command forbid no more it is but the same over again needless impertinent and there are not ten 〈◊〉 Words as they are called Exod. 34.28 3. That which is to be Mortified Crucified put to Death must needs 〈◊〉 evil But these motions arising while we are not consenting to them it is our Duty to Mortify them and to Crucifie them Ergo. I ask whether these motions to evil are not some deeds of the Body of sin and we are 〈◊〉 to Mortify them by the Spirit Rom. 8. I ask from whence they arise if not from an evil habit in the Soul 4. If they are such though not consented to as are a burden to one that is made partaker of the New Nature then they must be evil and 〈◊〉 But the former is true from Rom. 7. Wretched Man that I am who shall deliver me Yet at that time it 's evident he did not consent but saith that which he would not do that he did Which cannot be understood of outward Actions but inward Motions Ergo. 5. If these Motions though not consented to bring so much guilt upon a Man that there is need of the Atonement of Christ and if it were not for this Grace of God in Christ we should be condemned for them and we are to give thanks unto God for his Grace in Christ that we are not condemned for them then they are evil but all this plain from Rom 7. For Paul consented not to them because regenerated delighting in the Law of God after the inward Man yet saith I thank God through Jesus Christ There is therefore now no condemnation to them which are in Christ He had no need to give thanks for non-Condemnation if they were no sin God who is a Righteous God would not have Condemned for their being there if not sin 6. That which flows from an evil Fountain must needs be evil But these do though not consented to they flow from fallen corrupt Nature James 1.14 every Man is tempted when he is drawn away of 〈◊〉 lust Luke 6.45 Ou● of the evil Treasure of the heart is brought 〈◊〉 that which is evil 7. That which is a privation of that Righteousness and Image 〈◊〉 was at first in Man and should be now in Man and the Law 〈◊〉 it should be in every one of us that must needs be Evil But this 〈◊〉 the presence of these motions argue though not consented to The ●●nor appears thus Adam had none of these before he had sinned while he had the Image of God compleat in him Christ that had the Image of God compleat had none The Saints and Angels in Glory that 〈◊〉 perfect Righteousness in them have none of these Ergo. 8. Every thing is either good or evil or indifferent i. e. neither good nor evil in its own Nature being neither forbid not commanded now one of these three must these first motions be● Good who will say if so we ought to consent to them Evil the Quakers 〈◊〉 them to be if they be resisted and judged as they say the indwelling and being in the heart is to them no sin then they must be indifferent If so then they are neither commanded nor forbidden and if they are not forbidden then the Perfection that the Quakers speak of 〈◊〉 much is not commanded nay if we go about to Mortify these and subdue them it is a work of supererrogation more than needs more than is required Object 1. All sin is voluntary these are not voluntary the Will consents not therefore Answ We deny that all fin is voluntary if so then there are no 〈◊〉 of ignorance but there were sins of ignorance that Sacrifice 〈◊〉 offered up for Levit. 4.2 and in Psal 19. David prayed that God would cleanse him from his secret sins i. e. those fins that escaped him and he knew not of them as appears plainly by that which goeth immediately before viz. Who can understand his errors and that which follows Keep back thy Servant from presumptuous sins these presumptuous sins are such as be committed knowingly and wilfully opposed to the other besides Paul frequently in Rom. 7. calls that sin that 〈◊〉 Will was against that which I would not do c. Lastly the proper notion of fin doth not consist so much in volu●●iness as in contrariety to the Will and Law of God a Man 〈◊〉 if he committeth any thing contrary to God's Will though his own Will be not in it not knowing it is a breach of a Precept Object 2. But are not all these stirrings and first motions to Evil we speak of from Satan Now will any say in case we yield not to Satans Temptations that we sin Was not Christ tempted and yet had not any sin 〈◊〉 is frequently in the Quakers Mouth Answ Those first Motions to Evil that we are treating of are not 〈◊〉 Satan but from that corrupt Principle of fallen Nature that is in 〈◊〉 in James 1.14 Every Man is Tempted when he is drawn aside of 〈◊〉 Lusts and inticed Mat. 15.19 Out of the Heart proceeds evil 〈◊〉 c. No mention of Satan Gen. 6.5 The imagination of the 〈◊〉 of the Heart there is a Minting and Forming of thoughts to Evil 〈◊〉 are only from the Heart And let it be considered Satan cannot 〈◊〉 to think in us but it is we

9.24 And to bring in everlasting Righteousness prophecying of the Messiahs coming in the flesh he saith Seventy weeks were to be accomplished to make reconciliation for iniquity atoning justice by being cut off vers 25. not for himself then it was to be and not till then not before he offered not himself before Heb. 9.26 But now once in the end of the World hath he appeared to put away sin by the sacrifice of himself Abraham David Paul none of them brought in this Righteousness was Paul crucified for you 1 Cor. 11.3 yet is this Righteousness an everlasting Righteousness the working of it was now and fulfilling of it in his person taking flesh upon him but yet everlasting in that it was first the Righteousness that the Father had from eternity designed Secondly the Righteousness of the eternal word Thirdly a Righteousness of an eternal virtue and efficacy Fourthly a Righteousness that remained forever where-ever it is imputed Fiftly a Gift never by God repented of Therefore it is very frivolous and argu●s nothing but that thou wantest matter to fill thy paper with to cavil in this wise as if it could enter into my thoughts that any either before or after were saved but by vertue of this Righteousness when-as against Papists Socinians Quakers I am pleading that all those I named viz. Abraham David Ezra Daniel Job Isaiah had no Righteousness that would save them but this because the other Righteousness they had in them was imperfect as appears by their Confession of sin and God will accept of nothing but what is intirely and absolutely perfect As to that Micah 5. I cannot find the word everlasting but only in the vers 2. where it is thus written whose goings forth have been of old from everlasting which is certainly spoke as to Christ's Deity for his coming forth from Bethlehem was in time there mentioned and then did he bring in and fulfil and not till then this Righteousness that I am speaking of In the fulness of time God sent his Son Gal. 3. Behold I come to do thy will A Body hast thou prepared me Heb. 10. J. C. pag. ibid. We Believe Salvation only by that Jesus which witnessed a good Confession before Pontius Pilate Answ This is a good Confession if only by him then not by the light within for that is not Jesus that witnessed before Pontius Pilate if only by him exclusive of all things else then not by the Vertues Gifts and Graces of the Spirit for they are not Jesus that witnessed amp c. J. C. pag. 10. For Answer to the Heathens Knowledg of God's Vengeance and sight in the Deity I refer the Reader to the Reply to the young Mens Book Answ I shall also defer my Answer in full till I come to that only say that I find you Brethren in iniquity in abusing so grosly my words If you do it not with purpose and design then you be more ignorant than School-Boys If designedly it is Jesuite-like my words are these viz. They saw speaking of that Barbarous people in the Deity a Vengeance ready to punish Now would not a Boy of seven years of Age take it thus viz. They saw a Vengeance ready to punish sin in the Deity i. e. to be in the Deity and thou with thy Brother makes this phrase viz. in the Deity to be the modus of their seeing the Vengeance when-as before I said that God had Justice in him there is the Subject of it the very Light of Nature sheweth there is the way and manner of their seeing it not as you say and make use of it as a Concession for your turns sight in the Deity i. e. Light that was in their Consciences believing the Light to be God himself O horrid Blasphemy you would make me speak-like your selves I believe no other Light in those Heathens but that of Nature and this was not the Deity But 〈◊〉 the Reader take notice that J. C. wholly passeth over this Paragraph concerning that of Christ's Righteousness as indeed he doth the other two before which consists in his sufferings and making satisfaction and not a word unto that Vengeance that is naturally in God lest he should discover himself to be a Socinian Oh for a little plainness from this people for if this be true that God hath a Vengeance in him and that naturally his Nature engageth to punish sin and all have sinned I would know how all the Righteousness of meer Man will or can atone this but I had like to have omitted something material J. C. pag. ibid. But for thy own knowledg of it I find thee like the Pharisees of old casting all God's Vengeance upon Christ an easie way of thou could'st so escape it by imagining his doing and suffering God's pleasure to be reckoned thine by a bare belief of it wholly without thee Answ I do not understand thee help me herein I pray thee how the Pharisees did cast all God's Vengeance upon Christ as a way to escape the wrath to come Mat. 3.7 I never read this or heard of it It is written who hath warned you to fly from the wrath to come and that followes bring forth Fruit meet for Repentance so then they having some convictions upon their Consciences and apprehensions of wrath through John's Ministry betake themselves to the Baptism of John believing that an External submission to this would be sufficient to 〈◊〉 their Consciences in the mean while being destitute of any inward change of heart or any real Holiness in their lives and all this while had no whit of Faith in Jesus Christ which is always accompanied with true Repentance as the beginning of it These Pharisees were very ignorant of Christ if not altogether they were Vipers John calls them so they placed their Religion in their carnal kindred to Abraham v. 9. and were Chaff to be burnt up v. 12. yet thou dost make their Faith as good as the Faith of any of the Godly in the Nation my Knowledg of the Vengeance of God is this which I express in the Epistle if it should rest upon thee or me or any of the Sons of M●● or all Mankind it would burn to the neithermost Hell Therefore having felt something of it in my Conscience in the sence of Sin and knowing more of it was due to me for my sins I fly by Faith which the Spirit works in me by the hearing the Gospel to Jesus Christ 〈◊〉 be delivered from this wrath to come 1 Thess 1.10 believing through Grace that all that Vengeance and Wrath that was due to me for transgression was upon that person Jesus my Surety in my stead and room and though thou dost scurrilously call the Faith we have Imagining yet this is the Faith of God's Elect Isai 53. The Chastisement of our Peace was upon him which we should have born in the same kind v. 7. the right reading of it is it was exacted and he answered and whoever believes not thus

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 ● 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 th●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

truth then is this That our persons are the Subjects of that Righteousness which sanctifies Christ's Person is the Subject of that Righteousness which Justifies J. C. Pag. 14. Another Reason thou givest to prove the Gifts and Vertues aforementioned to be our own Righteousness because we put forth the Actions both internal and External Is it not we that Believe and we that Repent and we that are said to pray By this Argument it 's best neither to believe nor repent nor pray because these are but our own Righteousness and the more we do them the heavier are we loaden with the filthy Bags of our own Righteousness Answ The Reason is good and stands and thy inference is ungodly and wicked This I say distinguishing our own Righteousness from Christ's Righteousness it is not Christ that Believes or Repents or Prays neither was it any of us that suffered without the Gates of Jerusalem nor that was born of the Virgin nor perfectly fulfilled the Law and the inference from hence that is Genuine is this viz. therefore ought we not to trust to our Repentings Believings Prayings Sufferings for these are imperfect but to Christ and we are not laden the more with these Rags as thou speakest but the defects are pardoned for Christ's sake and we are and so our Duties accepted in Christ Spiritual Sacrifices acceptable to God no other way but through Jesus Christ 1 Pet. 2.5 that phrase in Isai 64 4. which thou in scorn so often repeats are the Prophets words and thou mocks at the Holy Scriptures he doth speak it of his own Righteousness our Righteousness not only the peoples but his and the duties which he and the people were found in were those that God had commanded in the Ceremonial Law yet of these all he saith this and it 's true Comparatively to that pure spotless Righteousness of the Son of God and if God through Christ should not cleanse us and wash us and put his own Robes upon us we should all be cast out But let me ask thee darest thou say that this moral Principle of doing to others as we would have them to do to us is the Righteousness that Justifies before the Glorious Tribunal of an infinite pure God whose eyes are as a flame of Fire that thou darest stand and fall to the strict judgment of God as thou hast all thy days for cursed is he that continues not in all things to do them been true or false to this Principle I trow not wo to thee then for thou hast in several things in this thy writing dealt with me as thou wouldest not have me to deal with thee why but then if it be not that which Justifieth it is better never be found at all in doing to any as we would have others should do to us for this is but our Moral Righteousness in the second Table commanded between Man and Man how dost thou like this retortion Withal by this is implied the mercenary Spirit of the Quakers who would neither Pray nor be Holy if they did not think to merit something by their Works J. C. Parag. ibid. These things manifest thy estrangedness to the Works of Regeneration and helpings of the Spirit of God Answ I have through Grace experienced that work upon my Soul and have pleaded it with thee as thou knowest in opposition to their tenent of the Light in every one which overthrowes it as if every one had the Seed of it in his heart but yet I have learned to distinguish between this forgiveness of sins wherein my Justification lies as in Rom. 4. Regeneration this is but a Fruit of Forgiveness had not God forgiven my sins he would never have healed my Nature no Regeneration without Faith Acts 26.18 Sanctified by Faith So that your Doctrine destroys Sanctification if no Justification by imputed Righteousness no Regeneration I own the helpings of the Spirit of God and more I can say for that word helpings is too narrow as if there were some power in Man the Spirits causing creating Faith in me on this Righteousness of Christ which my heart hath been so far in helping in that it hath opposed But yet I will distinguish and say it was Christ and not the Spirit died for me Those helpings of the Spirit in me do not Justifie me yet I praise God for them as an evidence and fruit of Justification J. C. Parag. ibid. A heavy charge upon all the Prophets and Apostles of Christ who were obedient to these inward Gifts Vertues and Motions of God's Holy Spirit Answ If thou canst produce one instance of either Prophet or Apostle that ever sought to be Justified in the sight of God for any obedience to any inward Gifts and did not apply themselves to God through Christ for Pardon of sin I will leave this Doctrine Remember Rom. 3.24 But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets But John thou hast forgot what thou said'st pag. 10. viz. Not for the works sake though wrought in me by the Spirit and here pleads for Obedience to the inward Gifts which must be Works and saith all Prophets and Apostles were Obedient to them and this in opposition to imputed Righteousness But I knew thou wast not in earnest in what thou seemed'st to speak them but to conclude I believe that the good Men of old were obedient to the inward Gifts of the Spirit and we all ought to he and are through Grace in some measure but then by all that the Spirit doth in us it doth lead us to Christ and his Righteousness according to that in John 15. The Comforter shall testify of me Chap. 16. He shall take of mine and shew it unto you and hereby know we the Spirit of Truth the Comforter from the Spirit of error The Comforter will Glorifie Christ's person J. C. Parag. ibid. By thy Account they did but obey their own Righousness in what they did they knew and understood that their hearts are as the Pen of a ready Writer as David speaks Answ This thou bringest is very impertinent to the thing in hand That of David Ps 45.1 My Tongue is the Pen of a ready Writer Thou changest Tongue here for Hearts Now doth not David a Prophet about to write great things of Christ in this Psalm make use of this Phrase to denote the Power of the Holy Ghost with him in giving forth this Holy Scripture that as Mans hand acts the Pen as its Organ so the Spirit the Tongue of David and thus the Holy Men of God that writ the Scripture are said in 2 Pet. 1. ult to be moved acted forcibly carried away by the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speaking forth the Truths of the Scriptures and how sad is it that some of you should pretend to this same impulse to as high a degree in their Writings as I have seen some Title-pages of your Books filled

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 respe●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 ●●●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