him when the darkness tempts him and when the lusts of the flesh are moving to any evil and thus doth the light within man manifest it selfe in order to Salvation Q. And is the light an universall manifestation unto all men A. Yes And that without respect of persons Q. And is the love of God universally tendred unto all in such a manifestation A. Yes For the light being manifest from the love it tendres it selfe in the manifestation Q. And is the love received by all unto whom it is so tendred A. Nay for many reject the light and will not become subject to the reproofe of it and they that doe so they doe not receive the love which in that manifestation is tendred unto them Q. But is there any thing that lyes on mans part in order to his salvation A. Yes he is to obey the light and follow it and then the light will teach him to deny himselfe and to take up the daily Cross Q. And doth the light work in order to salvation if man obey it and follow it A. Yes for he that obeyes the light and followes it he doth not abide in darkness but comes to the light of life Q. Hath man power in himselfe to turn to the light and to obey it and follow it A. Nay of himselfe he can doe nothing that is good nor turn from any thing that is evil but if he stand still when the light reproves him he there answers it in obedience as not joyning with that which the light reproves him for and so by giving diligence to the reproofe and standing still when reproofe comes he is there in obedience to it and then the love which is tendred in that manifestation it casts it selfe about him and with its strength it separates him from the sin and begets a dislike in him unto it so that he begins to abhor the appearance of it and then in the strength of the love he turns from the power of Satan unto the power of God where the light becomes his leader and teacher in the way of peace so that Salvation is in the light alone and not by any thing which is done by man of himselfe yet the light requires man to yeild himselfe unto it and yeilding himselfe unto it he answers the requirings of it in obedience and so becomes a servant to the light in all things Q. What doth the light work when man so yeilds himselfe to serve it A. It then rises in power and is felt to be powerfull to the pulling down the strong hold of sin and unthroaning the powers of darkness whereby the uncleane corrupted nature comes to be crucified and fleshly lusts condemned and so the burdens weights and loads are removed under which man hath travelled and groaned Q. But is the light sufficient to save man from all sin and to present him holy and blameless before God A. Yes it is so and they that love it knowes it to be so for the light is Christ and all power in heaven and earth is given unto him and there is nothing impossible with him nor too hard for him if man doe not reject him and rebell against him Q. And doth the power in its rising work contrary to mans own will wisdome and reason A. Yes for the power is the Cross unto the will wisdome and reason of man and in all things worketh as a cross unto that nature and stops it and chaines it and yoaks it down when it would be at liberty Q. And is that work of the power unto Salvation A. Yes if it be obeyed that the opposer doe not quench it it puts a difference between the precious and the vile and so rises as a hammer and knocks down the vile and takes hold on it as a fire and burnes it up and so man comes into the furnace where God is a consuming fire Q. But can any abide the day of his comming in such a dispensation A. Yes some there be that doe abide it who loves not their lives unto death but trusts in the Lord though he kills them Q. And is Salvation wrought through such a dispensation of Christ A. Yes for he is terrible whilest the wicked stand in his sight and reveales himselfe in flaming fire to execute vengeance upon the rebellious nature for his appearance unto Salvation is in judgment against all and upon all that would not that he should reigne Q. And doth Christ worke this worke in man A. Yes for sin is within man and there must Christ work to purge his conscience if ever he be made clean Q. But doe none know Christ to be Salvation but such as feeles his work within them A. No for it is to be understood that whilest man remaines in the fall he is under the power of darkness and therefore the power of Christ must work within him to subdue the power of darkness that ruleth over him and to save him from the temptations that the darkness entangles him in and so man is ever to stand in the pure fear of God and to waite for the appearance of his power to deliver him out of the snares in which he lyes entangled in the darkness and then he will feele the work of the power in him to cast out the strong man which hath kept the house and the power will keep man in the awe that he dare not sin for who have felt the judgment of the Lord for sin they stand in the pure fear least at any time their feet should slip into sin and this is true love to God when sin is denyed with which his Spirit is greived Q. And doth the power work effectually to Salvation as man yeilds himselfe unto it and denyes that which it doth reprove him for A. Yes it works effectually unto Salvation by destroying death and him that hath the power of it which is the Devil and so by the work of the power the old man is crucified the old works words and thoughts they all dye and sin is condemned in the flesh and the flesh is brought into subjection and silence through death and this man must know wrought in him by the power of God if ever he come to eternal life for no unclean thing that must enter into the Kingdome of God and therefore it must be denyed and put off before the Kingdome can be obtained Q. But must man pass through death and rise again whilest he is in the body A. Yes For except he be regenerated and born again he cannot enter into the kingdome of God and therefore he must dye to the first Adams flesh and be quickened and raised again in the second Adams spirit and so in the resurrection and life enter the Kingdome as a little child Q. And doth the work of the power bring death upon the first Adam through out A. Yes for no part or propertie of the first Adam that must live before God and as the second Adam rises in power
A New Catechism Wherein many Truths are plainly opened by way of Question and Answer which may be a help and furtherance unto all tender hearted people who are breathing after the Lord and waits for Redemption and Salvation by Jesus Christ. ALSO Something concerning the Foundation and Principle of the poor afflicted people of God called Quakers and of their Faith and Love towards God and their good VVill unto Men being also plainly demonstrated by way of Question and Answer Given forth in the labour of Love and put to View for the Service of this present Generation and also Generations to come William Smith Printed in the Year 1665. There is also Re-printed a PRIMMER Wherein is demonstrated The New and Living Way Held forth by way of Question and Answer as from a Child's Enquiry after Truth to be informed by the Father Here being divers particulars Answer'd and plainly opened that may be profitable both in this present Age and Ages to come Published for the benefit of all sorts of people and-may be very serviceable for every Family and of great use for young Children to learn in so soon as they can understand their Language that they in the fear of God may be instructed and remember their Creator in the dayes of their Youth Other Foundations can no man lay than that which is laid which is Jesus Christ Behold I write unto you both Old and Young that you may know the Truth and that the Truth may make you free For which I Travel enduring Affliction for the Truths sake WILLIAM SMITH The Primer or Catechism may be had either Bound together or a part An Epistle to the Reader Reader THou art to understand that the natural man can neither see nor receive the things of the Spirit of God for they are Spiritually discerned and it is the Spiritual minde that is onely in a capacity to receive and understand those things which by the Spirit is declared and made manifest for the Spirit is the key by which Divine truths are opened and by the intelligence of it they also come to be understood and the testimony which hath been published and held forth unto the precious truth of God in these latter dayes hath been abundantly spread abroad by the Spirits Power and demonstration through the faithfull and chosen witnessess of the New birth unto whom the Lord God everlasting hath revealed his secrets and open the mysteries of glorious kingdome and hath given unto them the tongue of the learned and the power and wisdome of his heavenly life whereby they are able to divide the word aright and to dispence the Gospel of everlasting peace and they have faithfully served the Lord in their generation and have not been negligent to run the way of his commandements but early and late have laboured in their holy calling whereunto the Lord hath called them in the work of the Gospel and their testimony doth stand for God this day and is become a sweet Savour in the hearts of many and that glorious truth which so plentifully hath been poured forth by the holy Spirit of God and so wonderfully is spread abroad through the testimony of his faithfull Servants it doth stand and remaine as a sure record which cannot be raced out though it might be sufficient to clear the Lords faithfull servants on their own behalf as also to leave all people without excuse who hitherto have shut their hearts against it yet such is Gods tender love that he continues his favours and goodness and in the openings of himselfe in the riches of his mercy he fills his children and servants with an overflowing cup of his precious virtue which yet doth constraine them to make known the true and perfect way of peace and to proclaime the word of eternal life unto the Sons and Daughters of men and though many have walked unworthily and have requited the Lord unkindly yet doth his compassion move to his own begotten that sits in desolate and sollitary places as a babe without comfort and in the vertue of his own life he keeps his testimony fresh upon the hearts of his messengers and they run in his power and are not weary and walkes in his love and are not faint but continues in their race of well doing though many faces have ever been set against them therefore whosoever thou art that reads in this booke consider the end of its manifestation for it is not published to be onely seen and read but to manifest the truth as it is in Jesus which thou art to weigh and ponder in the fear of God for the matter in this booke doth lye out of sight to the carnal eye and the matter cannot be understood by reading the words onely but by taking heed to the measure of Gods Spirit in thee for if thou doe not read with the Spirit of God in thee thou cannot understand the matter in the words though thou may read them over and over for whosoever would come to the true knowledge of God they must come to the measure of his Spirit themselves or otherwise they may read but reap no profit and so the Scriptures have been read and heard but the Spirit not being minded in those that read and hear there is not an understanding of the matter of which the words testifie and so the the book is sealed though the words be read and heard marke that for there is not another way to come to the true knowledge of God but through death to that part which would comprehend him and though a faithfull testimony may be published by words and writings yet cannot any thereby come to the knowledg of God for God is not so to be comprehended therefore it concernes every one that comes into the world to minde the light of Christ with which they are enlightened to wait in it for the Revelation of God for there is none knowes the Father but the Son and he to whom the Son reveales him and whosoever would compass the knowledge of God in any other way or by any other thing they can never come to a true knowledge of him for where the will and desire is let at liberty to the comprehending of God and Christ there the minde overruns the true light in which the secrets of God are opened and revealed and though words and writings may in themselves be true yet none can profit by them but as they joyn to that of God in themselves for the secrets of God cannot be any otherwise known or attained but as there is a patient waiting in that which openeth by it to be gathered into the nature of that which is opened and whosoever increass knowledg by any other way it is the vaile which spreads over their hearts and blinds their mindes for beholding the appearance of God in his light and life and though such as so gather knowledge may seem wise in what they knâ—w and in their knowledge satisfie themselves and esteeme
the matter in unitie for in the truth there is neither error nor deceit but a plain simple harmless upright life in all godly sincerity in which thou feeling thy heart disposed thou wilt both read and profit and if so it come to pass concerning thee give God the praise and glory and therein the labour of my love will have true rejoycing who seeks the good and welfare of all men and the glory of God alone Notingham County Goal 1664. W. S. A New CATECHISME c. Quest. HOw doth God manifest himself unto man so as man may know him to be what he is A.sw. By opening himself in his love whereby his own light breaketh forth from himself in which he manifests himself unto man to be what he is Q. What is that light by which God manifests himself unto man A. That light is Christ who is one with God Q. But is the light of Christ one with God in nature A. Yes for God is light and the light is one with his nature Q. How doth Christ manifest the nature of God A. In his light and life in which he is the brightness of the Fathers glory and the express image of his person Q. And where is such a manifestation of God to be known A. It is to be known within man Q. Doth God manifest himself within man A. Yes and man cannot know him by any other way but by the manifestation of himself in his light within him Q. And hath every man such a light within him by which God doth manifest himself unto him A. Yes for every man that comes into the world is enlightned by Christ. Q. And is that the true light with which every man is enlightned A. Yes it is the true light for it is the light of Christ. Q. And is there not another way to come to the knowledge of God but by that light within A. Nay there is not for Christ is the light and Christ is the way and all other wayes leads from God Q. How may it be known that the light doth come from God and that God doth manifest himself in it A. Because the light is pure holy just and righteous which is the nature of God Q. But how may it be known in such a manifestation of its purity A. By its checking convincing and reproving for sin and every evil thought word and work which man in the fall hath a love unto and pleasure in Q. But is that which checks and reproves man in his conscience for his sin the true light of Christ A. Yes for there is nothing else within man that will check or reprove him so sin and evil Q. But may it not be a natural light within man that hath such reflexions upon him for his sin and evil as to convince and reprove him for it A. It is the natural light of Christ but not of man in the fall for there his nature is corrupted and the powers of darkness hath dominion over him and that is the nature from which all sin and evil is committed and that nature which commits sin will never convince or reprove for it for if it was so it would be against it self and therefore it must needs be that it is the light of Christ which convinces and reproves for sin because in him there is no sin and the sin is committed in another nature and is against him which with his light he reproveth as being against him and so it is a natural light from Christ which reproves the natural man in the fall Q. But hath man at any time known God as he is God by that light which is within him A. Yes for the Apostle said The light which shines in our hearts gives us the light of the knowledg of the glory of God in the face of Jesus Christ and so he hath been known and is known according to the measure of light manifest in Christ within man Q. And is there any thing in man that is of a contrary nature to the light which doth oppose it and by which man is vailed from the knowledge of God A. Yes there is darkness in man in which the seed of enmity lodgeth which doth oppose the light and vailes man from the knowledg of God Q. How is darkness and light in opposition one to the other A. In their several workings according to their natures for darkness leads to that which is evil and the light leads to that which is good and so they are in opposition one to the other for when the darkness worketh unto sin the light reproves it and when the light worketh unto good the darkness opposes it in enmity Q. And doth the Election and Reprobation stand in the Natures or Seeds of light and darkness A. Yes it doth so for the seed of light is Christ whom God hath elected and chosen before the foundation of the world and the seed of darkness is the Devil and enmity which is reprobated for ever Q. And did Jacob and Esau signifie the nature of these seeds in which the Election and Reprobation standeth A. Yes they did so for Jacob was of the true seed of Abraham the father of the faithful unto whom God sealed his Covenant and to his seeds seed for ever and Esau was of the seed of Enmity and so was out of Gods Covenant Reprobated Q. How did Jacob and Esau stand in the sight of God whilst they were in the womb seeing that before they were born or had done either good or evil Jacob was loved of God and Esau hated A. They stood in their natures or seeds in which each was conceived and though both in Rebekahs womb as twins yet the one was of flesh the other of spirit and Esau being of the flesh he was out of Gods Covenant and Jacob being the true seed he was in Gods Covenant so Jacob was in the Election and God loved him but Esau was in the reprobation and God hated him and thus God beheld them in the womb before they had done either good or evil that his own purpose according to Election might stand Q. And hath these natures or seeds been in every man through all generations A. Yes they have so for they signified two natures or people and so Nation hath been against Nation in man through all generations in the natures of the two seeeds Q. What is the state and condition of people that remaine in the fall and abides in the transgression A. A state of trouble and vexation of Spirit Q. What dispensations must people passe thorow to come unto peace and rest in God A. They must pass thorow the dispensation of the Law and the Prophets unto Christ the substance in whom is rest and peace eternal Q. What is the Law in it selfe A. It is holy spiritual just and good Q. Is not that which is holy spiritual just and good a dispensation in which peace and rest is enjoyed A. As it comes to be fulfiiled by Christ
the first Adam is put to death and so the quickning spirit of the second Adam goes over the sinful flesh of the first Adam and there is the resurrection of the seed and the translation of man into its nature where he receives a new body and a new life in which body and life he bears the image of the heavenly and then he is blameless in Body Soul and Spirit Q. And is that the way by which man must come to inherit life eternal A. Yes for life eternal is only in the Son and man in his own life is alienated from it and therefore he must dye to his own life before he can inherit eternal life in the Son Q. And is there none that pleases God but who are thus regenerated and born again A. None in the flesh can please God and therefore man is to wait in the power for a new birth which is not after the flesh but after the spirit which birth of the spirit is the Fathers beloved Son in whom he is well pleased Q. How doth the power dispose man in the death A. It disposes him in stilness keeping all fleshly motions in silence so as a little child he lyes nakedly and innocently before God and hath no will nor wisdom nor reason left in him but all baptized down into the sufferings of Christ where they are dissolved into nothingness and there the power kils him and gives him life again and so man layes down his own life and takes up life in Christ in which life he comes to be raised in the resurrection of Christ and here is the passing from death to life where man puts on Christ and is made a new creature and in a new life he then serves God and pleaseth God for his thoughts words and works are all changed and with a new tongue he then sings the new songs and gives glory and honour and praise and thanks unto him that sits upon the throne who lives for ever and ever and this is in substance the whole matter Q. But doth not the birth of the seed meet with much opposition in its resurrection A. Yes whilest it is in the travaile it is strongly opposed by a contrary nature and many dangers that lyes near on every hand untill death have passed upon all as is said before but when the power hath crucified the first Adam throughout and that the seed be raised into the glorious liberty of its own life then the seed reigneth and hath dominion and government over all oppositions triumphing in victory Q. But how is oppositions removed and dangers escaped in the travaile A. By Faith in the power and watching to be kept close to the leadings of it and so the power will remove oppositions and defend from dangers for the watch being kept to it and the Faith standing stedfast in it the enemy hath no power to prevaile though he may tempt for the living power is as a wall on the right hand and on the left to preserve from dangers and it goes before as a conquerour to remove oppositions and comes behinde as a safe guard to keep off the Enemy for smiting the hind most part of the Campe and thus Christ by his power is all in all every way to the travailing Babe that cannot rest in any place below the freedome of his own life and therefore let none enter into unbeliefe as if oppositions could never be removed nor dangers clearly escaped for he that quickeneth and giveth life to breath after him he is mighty in his power and he doth assuredly save to the utmost the birth of his own begetting which abides in the simple tender breathings to possess more of his life Q. But may there not be captivity after the power be received and that something be quickened by the power to breath after God A. That present state is captivity for that which by the power is quickened to breath after God it is then in captivity and breathes in the power to be delivered out of captivity and as the power is received and Faith kept in it the power works in order to deliverance Q. But may there not be captivity after there be deliverance in some measure wrought by the power A. Yes there may be so for if the minde erre from the power and unbeliefe enter there may be captivity again in those very places out of which the power hath wrought deliverance and so many may come to taste of the good word of God and the powers of the world to come and yet may goe back again and here captivity comes upon many who have had a long travaile out of Egypt and have seen great and wonderfull things wrought by the power Q. But is not the power sufficient to preserve from going a stray and returning again into such a state as to come into captivity after it have wrought deliverance A. The power is as sufficient to preserve as to deliver and is not at al weaker in the one then in the other but where such a state comes to pass there is not Faithfulness to the power but temptations enters and prevailes and so the minde goes from the power into the temptations whereby there is away opened for the darkness to rise again which in the day of tenderness and faithfulness to the power was kept in subjection under the yoak Q. And doth the power follow after such again after they erre from it and doe not abide faithfull in it to recover them and deliver them out of their captivity A. Yes for the Lord waites to be gracious and though there may be a backsliding yet he doth not shut up his compassion but condiscends in bowels of tenderness to follow the wandering sheep which is gone a stray and by the word of his power he calls to return and if there be a yeilding to the word of power and a joyning to it again the Lord heales the backslidings and loves as freely as ever he did and so he brings the erring sheep again into the Fold and gives it pasture amongst his Flock and here he shews his goodness in the Riches of his mercy Q. And doth the power preserve and keep all safe in their travaile that abide in it Faithfully A. Yes for they that abide in the power and are guided by the power they doe not erre but by the power are kept through faith unto Salvation and all the babes that live in the power they receive strength in the power and doe not faint Q. What are the dangers that may befall whilest the seed is in travaile A. There be very many which the light discovers distinctly yet I shall name a few of them 1. To glory in the flesh with that which is manifest from God in the day of tenderness 2. To gather the manifestation of truth into the wisdome below and to enrich the false birth 3. To center in the forme or practice of truth as it stands in appearance onely 4.
from the evil seed are produced A. They are generally included in those things which are by people unregenerated observed who are called the world or worldly people and so the pride of life is not of the Father but of the world that is a manifestation of the nature of the evil seed which ruleth in the world and so it is concerning all other things which are observed by people unregenerated who are not of the Father but of the world Q. And cannot those that are born of the seed of God joyn with those things which by the world are observed A. Nay there is an impossibility lyes there also for they are born of another nature and there is no agreement in contraryes either in nature or manifestation Q. And doth not the world or the birth of the flesh despise and hate the birth born of God because it cannot answer what is observed in that nature A. Yes and also persecutes it and that is the ground of all envy strife and persecution outward because the birth born of God delights to do the will of God and the will of God being contrary to the will of man the birth born of the will of man hates the birth born of God and persecutes it Q. And doth the birth born of God endure persecution without resisting or revenging A. Yes for it suffers in the will of God and so lyes down in the patience and quietness in which it hath true contentment and peace through all things that comes to pass by outward tryals and afflictions Q. Then is it not the birth of the flesh that strives and persecutes about Religion A. Yes for the nature of it is envy and where it is not bowed unto then it persecutes and spoyles and destroys in its envious nature and so revenges it self in cruelty upon such as cannot walk in its way Q. And doth not God wonderfully appear with his own birth in a state of outward tryals and sufferings A. Yes more wonderfully then can be expressed in words Q. How doth he appear with it in such a state A. In his endless love mercy and goodness through which his bowels of compassion breaketh in tenderness unto his afflicted children whereby they receive strength in him to stand in every tryal that comes upon them for their faithfulness unto him Q. And do all born of God put their trust in him alone A. Yes for they have not another to trust in besides him therefore they wholly cast their care upon him in all conditions and he forsakes them not in their adversity but strengthens their faith and keeps them in patience to endure unto the end Q. And what doth outward afflictions work for such as are exercised in them A. They work for much good every way for thereby man comes to see his own nothingness and emptyness and is brought into humbleness of minde to wait upon God for the renewing of his strength in the present exercise that he may not be weary nor faint in it Q. Then is it not good to be exercised in outward afflictions A. Man is not to make choice of any thing but to stand in the will of God and if for the exercise of his Conscience towards God afflictions do betide him then he will feel it work for much good but the choice of it in his own will doth not bring any comfort Q. Is there any chuses outward sufferings in their own will A. There may that come to passe through the will as may cause outward sufferings but it cannot be truly said that the will chuses the sufferings but may act or practice such things as may cause outward sufferings to be inflicted Q. How may it be known when a man suffers in the will of God and when he suffers for any thing done in his owne will A. It may be known by the motion of Gods power in him for by the power the understanding is informed into the truth as also what is not of the truth and so the power constraines a man that is joyned unto it to bear witness unto the truth and against that which is out of the truth and whoever comes into outward sufferings for rhe exercise of their Conscience in this testimony they suffer in the will of God but such as barely from the Scriptures concludes something to themselves either to be truth or not the truth and so puts their own conclusions into practice and then for their own conclusions comes to suffer it cannot be truly said of such That they suffer in the will of God or that they chuse sufferings in their own wills but in their wills have concluded something to themselves and have chosen their own conclusions which in practice differs from the practice established by Nations Laws for which cause there are some that comes into outward sufferings but more in that place which chuses liberty rather Q. But may not a man in wisdome so order himself as to escape all outward sufferings concerning the exercise of his Conscience by conforming to the requirings of the present times and yet keep a good conscience towards God A. Man in his own wisdom may so order himself as to escape all outward sufferings in that place by conforming but this is to be understood that such a man doth not stand in the will of God neither in so doing can he stand with a good Conscience towards God for he that conforms to any practice which man observeth being convinced that such a practice is not according to the mind and will of God and so would escape outward sufferings by conforming and doth not stand in the power of God to bear a testimony for God that man is not born of the seed of God Q. In what doth the testimony of God stand A. It stands in the seed which hath the mind of God and delights to do the will of God Q. And do all born of the seed bear forth a testimony for God A. Yes they have a testimony in the seed and such stands in the power and bears witness unto the truth and are not ashamed of their testimony Q. What do such bear testimony unto A. To the truth as it is in Jesus holding forth his life power wisdom righteousness holiness meekness and patience with all the graces and virtues of his pure life Q. And what do they testifie against A. They testifie against all deceit and wickedness vain customs fashions and traditions of the world against all hypocrisie and double-mindedness will-worships and self-righteousness with all things generally that is manifested by the birth of the flesh Q. And is that the ground why outward afflictions betide those that are born of the seed of God and bears forth a testimony for God A. Yes for the seed of the evil doer being at enmity against the seed of God it labours every way to suppress the testimony of it and so the birth of the flâ—sh hath alwayes persecuted the birth of the spirit and
action before life thereby to attain life and so we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them and this is ordained of God to be the fruit of our life and faith and in these good works we walk to his glory and depends upon him alone for the renewing of our strength to continue in them unto the end Q. But how do you manifest your good works which you say are ordained of God for you to walk in A. By our faith we manifest them and the manifestation doth clearly demonstrate the nature and root to be of God in which they are created and the nature and root in which they are created being of God they must needs be good and so they are good works as being of God and of God ordained that we should walk in them and that of God in every conscience bears witness to the same so that we know all our works to be wrought by him in us and for us and we do walk in them who are born of him and he alone hath the glory though the natural man perceiveth not from whence they are nor whither they goe Q. And is it your faith and love towards God that makes you such a willing people to serve God and to do his will A. Yes it is so for the day of his power hath overcome us and therein he hath begotten us unto a lively hope by the resurrection of Jesus Christ from the dead and in him our faith and love is encreased and strengthened to run without weariness for in his life we have motion and action whereby we are willingly disposed to serve him and to do his will Q. But how do you know all these things you act and do are the commands of God and according to his will A. By the word of his power in us through which we are made sensible of all his commands unto us for as we are born of him so we know his voice and by his word we are instructed in his commands and thereby put upon motion to act and do them and in our duty he gives us his peace by which we know that all those things which we act and do are his commands unto us and according to his will Q. But are you so constrained through your faith and love towards God as to answer him in all things that he commands you A. Yes for if we should say we love him and do not keep his commands we should be lyars but we do so love him and our faith is so stedfast in him as that we are thereby constrained to keep his commands in all things for it is natural unto his own birth to delight to do his will and to do whatsoever he commandeth and hereby we know that his love is perfected in us and our faith and love is single unto him and as his good will is manifested unto ns even so is our hearts disposed in good will towards all men Q. What good will have you to such as you judge and condemn because they are not like-minded with you A. Much every way for that which we judge and condemn in any is only that spirit which wrongs them by which our good will is manifested unto that which suffers wrong and this is our judgment according to truth and knowing that the judgment of the Lord is according to truth and having felt it so in our selves through the condemnation of sin in the flesh we judg sin in the flesh in whomsoever it reigns that sin in the flesh may be condemned and they in the spirit may be justified and herein we manifest the universal love of God to be shed abroad in our hearts in which our good will extendeth unto all men Q. And is that the love with which you love your enemies A. Yes for as God had pity upon us in the day of our alienation from him and followed us with many tender visitations and also many righteous judgments even so we know that he would not have a sinner to perish and in this love we labour for the good of all people and it is the greatest manifestation of love to an enemy when his destruction is not sought but rather a condescending to recover him out of the state of his enmity into a state of reconciliation and peace and we know that there is none that are enemies unto us but they are enemies unto God and crucifies his life in themselves and therefore our love is in pity towards them though they be enemies unto us knowing that they cannot have peace with God whilst in that state they remain Q. And are you so disposed towards your enemies as that you cannot seek rerevenge when they do you wrong A. Yes that is the disposition of our nature not to seek revenge though we do suffer wrong for the revenging nature is in the fall in which people are enemies unto God and one to another but it is not so with us whom God hath redeemed for though we may have many enemies yet we are not enemies unto any though in the power of God by which we are redeemed we do bear testimony against the evil and the sin and that spirit in us doth not seek after revenge but in all long-suffering and patience we bear the enmity of our enemies and waits to see their conversion out of the enmity whereby our good will is manifested in love to their souls Q. But are you not the cause of the sufferings that comes upon you as being contrary minded unto all other people and so are enemies to your selves A. Nay the cause of our sufferings are not from our selves but from that spirit which cannot bear our testimony which God hath given us which testimony being contrary unto the actings and workings of the spirit of darkness it provokes the minds of such in whom it ruleth to enmity against us and that is the ground why sufferings comes upon us and we are clear for being enemies unto our selves in it as having our faith and love towards God in those things for which we suffer Q. But why can you not be conformable unto those things which other people observe and practice outwardly and yet keep your Faith and love towards God inwardly and so have your Faith to your selves A. Because we dare not deny or own that outwardly which God doth manifest to us inwardly either to be truth or out of the truth for so we should deny our Faith and love towards him every way and it is not possible that any should keep Faith and love to God inwardly and conforme to any practice outwardly which is contrary to their inward principle for as the body without the Spirit is dead so Faith without works is dead also and they that have Faith to themselves in the power of God they also have Faith in him to serve him in works of truth and righteousness and so we shew
and vve know that there is no honour due unto any man but as he hath some union with the light and power of God in himself which is the principle unto vvhich all honour belongs and unto such we can give honour with our hearts though our Hats remain in their place of service and our bodies stand without moving and this is the honour which we do give unto vvhom it belongs and it is the honour from above and not from below Q. And why is it that you are so contrary minded unto all other people both in your behaviour and language seeing there is none besides you that behaves themselves after such a manner and you being so contrary unto all people in your behaviour and language it makes you rediculous in their eye and to become a reproach in your generation A. The reason why we are contrary minded unto all other people in such things is this we being come unto Christ the light life and truth we are come to a principle which differs from other people and as we are regenerated and born again of incorruptible seed we are not of the same minde as other people are nor as we our selves sometimes have been when we lived in the vanities of our mindes and as our change is wrought by the power of God so is the Spirit of our mindes renewed unto God and our behaviour and language is from that which is pure in it self and as is the root so are the branches and in this lyes the difference between us and other people which is the cause that makes us rediculous in their eye no that our behaviour and language are so in themselves but proceeding from a plain simple honest minde in us according to truth and righteousness the heady and high minded looks upon them as rediculous because contemptible in their eye and so speaks reproachfully and scornfully of us for our behaviour and language is from another principle then other peoples are and if it was not so we should be as much esteemed and respected amongst them as when we were one with them in behaviour and language which now being made to differ in our principle and to appear contrary unto them their reproach and scorn fals upon us as a rediculous people but we know it is better with us now that we endure such reproaches because of our difference then in the time when we lived in the pleasure of sin and had respect and esteem and not reproach and scorn Q. But is there not some which hold an inward principle as you doe and yet doe not behave themselves after your manner but can observe the things that are in custome both in behaviour and language A. There may be some such but they are not upon our foundation and though they may hold an inward principle yet they are not of us for we know that the birth of the flesh hath an inward principle and that will allow the liberty in behaviour and language according to the customes used but we say that such an inward principle that doth allow such an outward practice is not of God but of the flesh which answers the nature and will of the flesh in behaviour and language and we cannot follow such as our examples though they may hold an inward principle but are made to differ from them both in root and branch for we believe and are sure that the Son of God is come unto us and hath given us an understanding to know him that is true and we are in him that is true and being in him that is true we know our behaviour and language is according to truth and so we know that all our works are wrought in God and by Faith in him we stand and unto him alone gives glory for ever Q. But how may people come to be satisfied that it is so with you as you say more then with others who may say as much for themselves in their way as you doe in yours A. There is no other way for any people to be satisfied in this matter but by taking heed to the principle of God in themselves for as we are born of God there is none can know us as to be satisfied concerning us either in principle or practice but as they come to the same principle in which we are for if people will onely reason about things that differ they may weary themselves and yet never be satisfied for we doe not onely say that so it is with us and so press it upon others to believe it barely from our sayings but we press all people to a joyning with the light and power of Christ within them and if they come unto that then we know that we shall be manifest in their consciences and be known where we are and so it is not what we or any others may say in our own case that can give true satisfaction to any enquirer but what the witness of God in the conscience saith for if that doe not seale to what is said there is not any thing that is said which can clearly evidence the matter in question and if vve be not found by the vvitness of God to be as vve say then let us not be believed but if vve be so then people may be satisfied that vve are not only sayers but also doers and if vve cannot be believed by our sayings being others may say as much as vve in their ovvn case yet let us be believed for our vvorks sake vvhich from our principle is manifest to be of God vvhereby vve are distinquished from all faire sayers vvho may have many good words but not in the life and so are fruitless in good works and the witness of God will never answer with a seale unto their sayings though they may speak never so faire but we know that whosoever doth the Fathers will shall perfectly understand our principle doctrin and works by which they may come to be satisfied that we doe not speak of our selves nor act of our selves but in the eternal motion of the power and life of Christ who is our foundation and principle and they that would be satisfied concerning us any way they must finde us and know us in the principle of life where we are and not in their own reason where we are not for it is not possible to finde a man where he is not or to know him untill he be found and beheld in the place where he moveth and so let none reason about us for there they can never know us or come unto us but let all feele to that of God in them and be faithfull to it and then they will not say the Quakers Religion is but young in years or lately come up and we know them not nor what their new doctrin meanes by which people comes to be so altered and changed but they will know and understand that our life is hid with Christ in God and that his life appears in us and