into the Pot What the Son only Son begotten Son begotten within us them 〈◊〉 he have a beginning and original and so many as there are works of Sanctification and the Spirit must be the Father which proceeded from the Father and the Son according to the Scriptures Now John who is the Blaspâ—emer Repent for this I Beseech thee that it may be forgiven thee Another was Bebeaded for the Testimony of Jesus i. e. said'st thou to part with all Carnal Wisdom and Reasonings that is beheading Now who would not think John but that thou art beheaded And yet thou hast lost all thy uâ—derstanding and judgment thus to abuse the Scriptures Like unto thiâ— is thy applying this in Zachary to the work of the Lord in my Conscience I would not submit thou sayest tâ— the King of Zion but would be saved without having him Rule in and over me that came meek and low Riding on that Wild Asses Colt on which Man never Rode now I suppose that thou meanest by Christ's Riding on the Asses Colâ— subduing that Wildness thaâ— was in me that no humaâ—e power could do now it would be very difficult for thee to hold on the Allegory and tell us if the wild Nature 〈…〉 was the Asses Colt what was the Ass that this was the Fole of for 〈◊〉 are mentioned in Matthew What was the Village from whence this 〈◊〉 came and what is to be denoted by the owner what were those Cloths that were spread upon the Asses and in the way and what those Branches and what by those that cryed Hosanna what those Stoâ—es thaâ— would cry buâ— in ease the Disciples had held their tongâ—e and what that Jerusalem 〈…〉 which Christ Rode All these must be distinct things in Man I will give thee a taste of this way of Allegorizing the Scripture from 〈◊〉 Author that writ against thy Brethren Crellius and Sâ—cinus who 〈◊〉 wont thus to interpret Scripture see hereby how easie it is to the meak 〈◊〉 taking how dangerous When Moses delivers to us the History of Creation why may we not understand In the beginning for the beginning of the Mosaical Dispensation God Created the Heavens and the Earth i. e. erected the Jewish Polity by new Heavens and new Earth wherein dwelleth Righteousness c. spoke of in the Epistle of Peter is meant a new State of things under the Gospel And the Earth was without Form and void and Darkness was upon the face of the Deep i. e. The World was in a State of Darkness and Ignorance before the Law of Moses v. 3. God said â—et there be Light and v. 5. And God called the Light Day this was the first tendencies to the Doctrine of Moses v. 16. God made two great Lights the greater Light to Rule the Day the lesser 〈◊〉 the Night i.e. This Law which at first was divided and scattered was united afterwards in one great Body of Laws which was called the Sun because it was the great director of the Jewish Natioâ— and therefore said to rule the Day that people that had Light the less considerable Laws of other Nations are the Moon to govern those that were yet under the Night of ignorance v. 6. God said let there be a Firmament in the midst of the Waters i. e. The Jewish State was to be erected in the midst of a great deal of trouble Waters are often taken for troubles and afflictions v. 9. Let dry Land appear the Waters being gathered together i.e. The Jewish State was to be setled after all these troubles but more particularly this was to done after the passage through the Sea v. 12. And the Earth brought forth Grass and herbs c. i. e. There was a great increase of the people some of the meaner sort those are called Herbs and Fruits But v. 24. The Earth brought forth the Living-Creature i. e. These were an higher sort and Rank of people that were to live upon the other and trample upon them that there were several days in the Creation of making things one after another which denoteth that the increase of the Church was not all at once but by Steps and degrees By Gods making the Man and the Woman and then placing them in Paradise is meant the flourishing of the Jewish State and Church after all this and an enjoying rest and pleasure The Church in the Reâ—â—lation is set forth by a Woman and a perfect Man signifieth an high degree of perfection so it is the Church of the Jews being brought up to an high degree of perfection There was a forbidden Tree that was not to be â—aten of i. e. The customs of other Nations their eating was the Jewish Church falling into those Customs Their being turned out of Paradise was the loss of their own Country the Curse was the loss of their settlement and State and being in slavery and captivity to other Nations This may help thee as a pattern to turn this and other Scriptures into an 〈◊〉 or Metaphor applying them to the Light within and your Quakers as this to the Law of Moses and the Jews which is already your way if you could but hit thus happily upon it Thou speakest of thy tenderness to me in the conference Apostle-like now 〈◊〉 comes with a Rod well I must be thankful to thee that thou didst not 〈◊〉 Chastise me then Thou hadst I perceive an high Spirit of discerning in thee and I know thou sayest the good and honesty in thee answered to my Love c. Thy Love must either be very little and so the good and honesty very little that answered or else it was not good and honesty of the right kind or else thy discerning eyes very dim if thou hadst not quite lost the faculty for in two days time all this good and honesty was gone See what thou sayest viz. Vntil the next discourse which was within two days then nothing but heat and passion and eying reputation this is like thy Brother J. Bolton in London that told me that I had a double portion of the Light a fortnight after comes to Hartford and tells me when I opposed his Errorâ— that I had not one dram of the Spirit Such is thy discerning Faculty and I thank thee in the close now that thou hast reckoned me up among the wicked ones in the latter days in Daniel spoke of viz. to grow worse and worse and how proves thou it Because of my opposition to the Quakers and likewise my deportment shews it having turned my wonted Gravity into a Light Vain c. Lofty Confident and Presumptuous Carriage Had I been told so much by my Christian Friends whom I converse with it had concerned me much whom I have asked since this Epistle came forth whether such a carriage is used by me and I do still appeal to them and aâ— willing to fall under any just reproof for this thing A Vain Light Lofty Presumptuous Carriage being unbecoming the Ministry But surely thou
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
〈◊〉 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
a sort of Papists said that every intellectual Being hath enough within it self to make it happy 8. That Man is justified by something within him 8. Bellarmine and others that Man is justified by Inherent Righteousness 9. That the Righteousness that is wrought by the Light which they call Spirit in obedience thereunto is the Righteousness of God and so Justifies 9. The Papists say that the Righteousness which the Spirit works is the Righteousness of God and therefore Justifies 10. The Quaker that Works done in the Light are of value worth and accepted 10. The Papist That Christ Merited that our good works might Merit 11. These say that if we obey and follow the Light that every Man hath the New Creature and Salvation and all Good will come 11. These that there is the Merit of Congruity i. e. a worth in some good works we do before Conversion for the sake of which God gives saving Grace the Spirit 12. The Quakers against the lawfulness of taking an Oath 12. Stilling Idolat page 290. The Spiritual Brethren of the Franciscan Order were against the takeing an Oath 13. The Quaker saith as John 〈◊〉 in his last Book that Law and Gospel are one 13. Bellarmine the Jesuit in his writings saith the same 14. The Quaker speaks of Forgreâ—ess of sins past i. e. till Conversion upon turning to the Light 14. The Papists you may see in their Writings speak of this very much which is called the first Institution 15. The Quakers in scorn as J.C. in his late Book speaks of 〈◊〉 Belief that we their Adversaâ—â—â—â— seek to be saved by calling our 〈◊〉 a fancy and imagination 15. The Papist calls Protestants Solifidians in a jeere as thinking to be justifyed by Faith alone and they frequently call the Faith of Protestants after the same rate viz. a Fancy c. 16. The Quakers write and 〈◊〉 as if they did think that 〈◊〉 will be saved but themselves 16. The Papists say none will be saved out of the Church of Rome 17. The Quakers deny the Saluâ—â—â—â—â— of the Hat to his Neighbour 〈◊〉 to give any Titles to any Men. 17. See Stilling Idolat pag. 314. Ignatius Loyola the first founder of the Order of the Jesuites was in this very mind viz. denied to put off the Hat to any and to give any Titles to Men giving this Reason that it proceeded from too great fear of Men. 18. The Quakers are for silent Meetings making it essential to 〈◊〉 way 18. Stilling Idolat page 332. There is an account of some of the Papist's ways of Devotion some of them were for abstractedness of Life Mental Prayer Passive Unions with God in the Deiform fund of the Soul a state of introversion and for attendance upon God alone in the depths of the Spirit for pure actuations in the Spirit these are their own words out of their own Books see Stillingfleet they are for the vacuity of the Soul and 〈◊〉 solitude c. Stilling Idol 322. 19. They are against making use of our Reason and understandings in Divine matters as in Crooks you may see and in Faldoes Key 19. The Papist speaks of an intire Union with God whereby the Soul is Deified that it is to be attained by self-annihilation the 〈◊〉 of nothingness the Union of nothing with nothing Now 〈…〉 compare Penningtons and 〈◊〉 Canting Language with this see 〈◊〉 they be not akin Stilling Idol 〈◊〉 20. The Quakers do speak of the everlasting Gospel they are come out withal a new Prophecy despiseing the Scripture talking much of the Spirit in opposition to the Scriptures that when this People began then the day came Christ's Light came the pouring out of the Spirit came looking upon themselves as having a greater measure than any fort of people before them owning it in Writing that there is no use of any Gospel-Ordinances as breaking Bread c. calling them shadows that are done away by the substances see an account of Penn by Mr. Hicks Dial. 20. In the same Book pag. 47 some of the Papists were for 〈◊〉 Kingdom of the Spirit and 〈◊〉 everlasting Gospel as a higher 〈◊〉 than Christ's Gospel that the 〈◊〉 of the Father they said contiâ—â—â—â—â— till Christ the Law of the Son 〈◊〉 their time and then the time of 〈◊〉 Holy Ghost was to come in which Sacraments were to cease and 〈◊〉 Administrations and every 〈◊〉 was to be saved by the inspiration of the Holy Ghost without any external Actions WILL. HAYWORTH 〈◊〉 Reply to William Baylies pretended Answer to the Pamphlet as he calls it entituled the Quaker Converted written 〈◊〉 Southwark the 17th of the 11th Month called February 1673. IOB 11.2 3. Should not the Multitude of words be Answered and should a Man of lips be justified Should thy lies make Men hold their peace and when thou mockest shall no Man make thee ashamed 〈◊〉 Bayly Thou Quarrellest with me for asserting that the young 〈◊〉 Willam Dinsdel was once fully of the Way Faith Spirit Princiâ—â—â— of the Quakers and that he went farther than most of them toâ—â—â—â— that which they call Perfection there be four things thou pitchâ—â—â—on to enervate and weaken my Testimony viz. 1. 〈◊〉 Pag. 23. Because he had no ground in himself to go to silent 〈◊〉 upon which thou queriest whether it be the Quakers Way 〈◊〉 Faith and Principle to dislike silent Meetings c. Reply I can if thou wilt put me upon it produce several owned 〈◊〉 you that are constantly among you that are not for silent Meetâ—â—â—â— 2. The young Man said he had not ground for it in himself yet followed be Light it seems thou wouldest have every one be like unto thy self 〈◊〉 other Quakers viz. For silent Meetings whether he hath ground 〈◊〉 it in himself or no otherwise no Quaker thou art in this a Papist 〈◊〉 for implicite Faith 3. It appears that an assent to this practice of yours and the practiâ—â—ng of it though no example for it or command in Scriptures is esâ—ential to Quakerism I suppose this practice must be founded upon 〈◊〉 private Inspiration 4. I challenge thee and any of you to give me any Instance in the â—cripture where the people of God did professedly meet together at 〈◊〉 times as you do sitting together in silence without any prayâ—â—ng or speaking by way of Exhortation or Doctrine thou mayest see 〈◊〉 that it was the practice of some of the Papists that they were 〈◊〉 Mental Prayer and profound silence Pag. 72. 2. Because he had no Grounds in himself to deny the puâ—ing of the Hat when he met a Friend not knowing that he offended God 〈◊〉 Now thou askest whether this be the Quakers way Reply as before I know two at this day that are Quakers and owned by many of you and yet use the Salute of the Hat and if thou wilt call me to it I will find thee several more 2. Thou makest this which is but a Mahumetan Instance an essential thing to Quakerism if
follows to give the Light of the Knowledg See still they had it not in them before Again of the Glory of God in the face of Jesus Christ Now look into those that are well acquainted with the Greek Language they will tell thee this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a Person Answering to that Hebrew word used in Leviâ— 19.15 Thou shalt not respect the Person of the Poor And it is used in 〈◊〉 1.11 by the means of many Persons Now was no the Perâ—oâ— Christ without them That which in 1 John 1. they had seen 〈◊〉 their eyes it was external to them And most of the Glory of 〈◊〉 did shine forth in Christ's personal coming Therefore when he 〈◊〉 which is the next Scripture thou bringest We have this Treaâ—â—e in Earthen Vessels It was the Knowledg the Apostles had in their 〈◊〉 of the Person without Pag. 42. Parag. 2. Thou ownest the Work of God without If thou wast plain-hearted and honest we would thank thee And we do say with thee there are none knoweth the things of God aright but by the Spirit And it 's the same Spirit that raised Christ from the dead that dwels in his people and will at last quicken their Mortal Bodies But thou hast a reservation in all this Is it any less than Blasphemy to say that the Light within raised Christ from the dead and shall raise the Saints Mortal Bodies in the day of the Resurrection As that Scripture Rom. 8.11 iâ— to be understood All discerning ones by this time see that the Quakers deny the Resurrection of the Body and so consequently Christ's Resurrection Then this quickning of the Mortal Bodies mentioned by Baily is no more than what as the Quakers apprehend is attained by attendance to the Light within Are the Quakers Christians Baily Next quoteth Rom. 8.9 10 11 12 13 14 15 16. to prove the Apostle preached Christ within Reply Not for Justification those Scriptures speak of Sanctification He had spoke of Justification before which is the Cause of this and this an evidence of the other Baily And Christ Preached the Kingdom of Heaven within people Luke 17.21 Reply This place is much made use of by the Quakers Now it 's plain he speaks to the Pharisees whom he calls there Vipers Hypocrites said Satan was their Father Is it likely that Christ would give a Specimen of what his Kingdom was by it's being in the Pharisees What Children of the Devil and Unbelievers and yet the Kingdom of Heaven within them What the Holy Ghost's Sanctification Faith Love Holiness Peace and Joy For the Kingdom of God consists in these things what all these in the Pharisees The Quakers Light I grant was in them but is this any where called the Kingdom of Heaven What is Nature the Kingdom of Heaven Then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but intra vos or apud vos i. e. with you or among you used by the Greeks in their Translation of the Old Testament 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you there is no more in it than 〈◊〉 1 John 26. There standeth one among you These Pharisees dreamed 〈◊〉 an Earthly Kingdom in Earthly Glory Therefore he saith 〈◊〉 Kingdom cometh not with Observation Their Eyes were blinded 〈◊〉 this Conception of theirs and they stumbled at the lowness and 〈◊〉 verty of Christ and would not believe that he was the Messiah 〈◊〉 were inquiring for the Kingdom Now he tells them It cometh 〈◊〉 with Observation but it was come he being come and it was among them he in Person being among them working Miracles in the midst of them They sought for the Messiah as absent when he was present and very near them We still grant Sanctification within but here the Kingdom of Heaven is taken for the personal coming of Christ that is without Baily And the True Worship of the Father is in Spirit and in Truth Reply But had not the Father an existence of himself without 〈◊〉 before any had their beings Do ye Worship the Father within by the Light or Spirit as ye call it within And was not the Fathers powerful work in sending his Son And the Righteousness of Christ without notwithstanding this Worshipping of the Father in Spirit and Truth Baily And said what and if ye shall see the Son of Man ascend 〈◊〉 where he was before John 6. It is the Spirit that quickneth the Flesh profits nothing When they cryed How can this Man give us his Flesh â—â— eat Whose Minds were wholly without like many of yours Reply These Jews did not believe that Christ was God but did despise his low estate He is convincing them here that he was God as well as Man though he did vail his Glory thus in the Flesh for the present Therefore he asserts his Original that it was from Heaven and his Eternal existence before he took Flesh and saith here the Son of Man was in Heaven before he took Flesh He useth a Phrase that is common in Scripture Attributing that to his humane Nature which was proper to the Divine Otherwise as the Son of Man he was not in Heaven before his Ascension from the Earth It 's well if thou and thy Brethren did Believe that he is now Ascended into Glory as he is the Son of Man But is evident ye do not That of his Flesh profiting nothing must be understood thus viz. That his Manhood is nothing for Salvation taken alone and apart from his Deity called the Spirit there And they believed him not as we said to be God The reason why they stumbled at that saying viz. That he would give them 〈◊〉 to eat was because they were ignorant of the way of Faith 〈◊〉 gross Conceptions of eating his Material Flesh with their Maâ—â—â— Teeth We Glory in the Flesh of Christ and know that it proâ—â—â— i. e. the Son of God taking Mans Nature into Union with himâ—â— and therein fulfilling the Law and bearing the Curse of it Ofâ—â—ng that Body on the Cross Thus he is the Bread of Life and by 〈◊〉 in this as done for us we have Life and entrance into Glory 〈◊〉 New and Living way which he consecrated for us through the Veil 〈◊〉 to say his Flesh Heb. 10.20 Baily And said 2 Pet. 1.19 We have also a more sure Word of Proâ—â—ty to which ye do well to take heed as unto a Light that shines in a 〈◊〉 place until the day dawn and the day-Star arise in your hearts 〈◊〉 Jesus is the Bright and the Morning-Star Reply Remember Reader that these Scriptures are brought to prove 〈◊〉 the Apostles did Preach Christ only within Now let us see whether in this Scripture Peter doth not point them to the Person of Jesus Christ and this day dawning and day-Star arising in their hearts was but a more clear knowledg of Jesus Christ Certainly he is pressing them to get into their hearts a more distinct knowledg of Jesus Christ's Person and of the
Isaiah and he did affirm it likewise I can truly say so much ignorance and confidence did I find amongst this people there and so much errour and darkness and withal so much of a worldly Spirit in their Converse together that had I had stronger inclinations to them than thou thinkest I had I should have been alienated and at a greater distance from them my soul was grieved many a time by hearing what I did and I call the Lord to witness that I wrong them not but speak the Truth Since this J. Bolton made a disturbance in our Meeting and discoursing with him in the hearing of many he questioned my attributing an humane Nature to Christ be there would grant Christ to appear in a Body and that was all he would not answer to me asking him whether that Body of his taking hold of his hand rose again Lately from Green a Teacher among you I could have no answer where be believed the Man Christ was More lately in discourse with some That it was the Light within that was Crucified without the Gates of Jerusalem That the Mediator was in Heaven but that Heaven was any where out of him where the Mediator was I could not get him to Answer this was Thomas Prior of Stanstead and his Wife would not tell me whether she worshipped Christ within or Christ without I call to mind the Original of this people in the North I have been told by some that have seen them that they were extraordinarily acted by a Spirit being some of them thrown down upon the ground in foamings and tremblings and then would speak something in a strange way I have been told by one that was in the Room at Cambridge at the first Rise of them how in a Chamber where he was every thing in the Room Table Bedstead Stools c. and every person there being many trembled and shook himself excepted I my self did see Ann Blackling acted more than ordinarlily who now is no Quaker as I suppose thou knowest Now be not angry if for my own souls sake I enquire whether this Spirit be the same Spirit wherewith all the Holy Men of God were acted the Spirit of Jesus Christ the son that is in all Christ's people and how should I know but by examining the fruits of it I can never forget James Naylor whom I saw suffer and what was the fruit of that Spirit by which he was acted was he not strangely lifted up in Pride to make himself the Messiah and take divine worship to himself John Bolton told me that he stood by and saw three Women one after another fall down and worship him and one of them in her Bowings had these words viz. thy Name is no more James but I am And James Naylor told John Bolton that if he worshipped his Body he should refuse it but if that within he would accept it now by what Spirit was this Man acted Likewise I have called to mind all those extravagant things that some of you have been put upon contrary to all the Light of Reason and Nature beyond all the bounds of Civility and Modesty viz. the besmearing your naked Bodies with Dung and in that manner going naked into the Christian Assemblies how some of you have been put upon Voiages beyond Sea to Preach as I have heard and yet have been cut off by Death before you have come there But it is more than all this to me that this Spirit hath carried you forth most especially in Reviling and opposing the best people in the World the Godly in this Nation and the faithful Ministers of the Gospel and what Truth is there that you in your Writings and Preachings have not opposed at times of which our Brethren have given a late faithful account out of your own Brethrens Writings Now John blame me not if I have been wary and watchful least I should be possessed by a Spirit that leads to such things as these there is nothing more plain to me than this that immediately upon the entrance into your way there is in your Proselytes not such an attending to vocal Prayer as before nor such a diligent search of the Holy Scriptures nor such high thoughts of the person of Jesus and mighty slighting thought of his Gospel-Institutions viz. the Supper of the Lord c. By what thou sayest unto me in this Epistle that thou wonderest at the Fruit brought forth after such exercises of Spirit and such travels as thou hast seen me in I can collect nothing but this viz. that there is not one truly converted and born again but every one miscarrieth in this work and it proves abortive in case it doth not end in Quakerism a harsh censure John The Law in the hand of the Spirit hath been at work in my Soul and I have known the killing power of it it hath slain me but is there no life unless I turn Quaker nor any deliverance but a conclusion that I have licked my self whole by some proud and ungrounded presumption is not this enough John that by the Spirit of Bondage sin hath been made bitter to me and thereupon Christ precious And whereas thou speakest of flying I have fled for refuge to the Hope set before me and that Spirit of burning that was in me hath consumed in some measure those proud Pharisaical self conceited thoughts that I had of my own Righteousness This being a great work that the Lord hath to do in the Souls of his people which I presume if thou hadst known thou wouldst not have been a Patron for it and endeavour to make it stand which thy Brother Bayly fairly owns pag. 37. In the Epistle thou apprehendest it was with me as with Demas that imbraced this present World and fell in with those large preferments that are to be reaped amongst my Non-Conforming Brethren in the Ministry This it was that allured me to stay otherwise I had turned Quaker thou thinkest I thank thee for thy Charity still Love thinketh no evil Dost thou think it might not have fared better with me as to outward maintainâ—â—ce if I had conformed why did I not chuse that Why John shouldst thoâ— be angry that my Family hath a little dayly Bread I have had it from your Brethren viz. That we may have the milk of the Flock why John did not some of you roundly tempt me as some Quakers did a sick-Maid not long since promising her she should be taken care of if she would become one of them and be against all others I know your care for your Proselytes this way hath been very much And whereas thou sayest that I once spake so respectfully of the Light and Spirit within I do so still both publickly and privately and God forbid I should be an opposer of it or an Enemy to it Let my Tongue first cleave to the Roof of my Mouth let me first be dumb and never speak any more but the Lord hath learned me to
distinguish of things not to confound them as thou dost which shall be more plainly shewn thee in the Answer which follows I Believe and speak that Light which every Child of wrath hath as he cometh into this world is not the Spirit as he is spoke of in the New Testament the Spirit of Regeneration Adoption the Spirit of the Son nay whatever thou wilt call it it is but Flesh whatsoever is born of the Flesh i.e. what ever Man is in his first-Birth he is but Flesh John 3. and in the 1 Pet. 1. All Flesh is Grass all called Flesh till the New-Birth of the incorruptible Seed which every Man hath not yet I have given and will give this Light its due and say it is from Christ he is the Author of it that gave Man his Rational Soul and created all Lights and had not the Lord preserved this Light Mankind had not been the Species would have been extinct and we like bruits and hereby is Man made fit for humane Society and Common-Wealths and through the restraining-Grace of God joined with this for I attribute it to that indeed chiefly as in the case of Abimelech Gen. 20. I kept thee c. else the Light within would not have done it Man is preserved from many gross outward evils One can distinguish between many things that are good and evil by this Light but to say as thou and others do that it is the Spirit Christ Regenerating Grace God as thou dost in thy words in this Epistle as I understand it let others judg of it calleth it the Son of God King of Zion applying that of the second Psalm to this Light therefore it is the Rule the Life the Blood the Principle such horrid Blasphemies as these dethroning Christ's person turning the God-Man into the Reason Conscience or Soul of Man making them all one and God the Spirit the same with this which is in every Murtherer Robber was in them Job 21. goes with the damned to Hell remains with them there Hear ye Heavens and give ear O Earth and be horribly ashamed of such Tenents as these my Soul through the Grace of God utterly abhors and detests them and I am and will be a professed Enemy to them as long as I have being in this world and doubts not in the least but Christ will stand by me in this his cause Oh how doth this puff up poor proud fallen Man that there is something left in him yet that will restore him when all the Light he had before could not preserve him from falling This thou hast heard at least was the old rotten gangrene of the Pelagians pleading for Nature O cease John cease perverting the right ways of God pleading for Nature in opposition to the Grace of God As for the Bands which thou mentionest of Christ the Son spoken of in the second Psalm and for his cords they are welcome to me I embrace them and it is my Liberty to be his Captive and Prisoner It 's freedom from my lusts I have found it so and do But no false Prophets as thou and others while you maintain these Doctrines shall ever bring me into bondage again to the cursing Law and the works of it looking for Life that way Yet do I wholly stoop to this King of Zion Jesus Christ as my Lord as he that hath subdued all my Enemies virtually already and will actually in time which I wait for and hath given out Rules how he will be served and worshipped which according to my Light I desire to be found in desiring this glorious King by the power of his Spirit to subdue all evil in my Soul But let me entreat thee John to use plain words when thou speakest of the works of God in the heart of Man by the Spirit at least say no more than what is said of it in the Holy Scriptures and do not use to strain Scripture and wrest it from its proper literal meaning when there is no need so to do but the doing of it takes off from the Glory of it and the Authority of the Truth contained in it Here thou turnest that great Scripture in Zachary into an Allegory which is a Prophecy of the Messias coming for the comfort of his people and was fulfilled in the Letter which was very glorious and bespake him to be the true Messias the ground of all Comfort to his people and he came in this low and mean way to shew his contempt of the World who could have commanded all the Glory of the Creation to attend him in this Triumph and State and yet this he did to shew forth something of his Authority and Majesty being really a King Now John why wilt thou go this way to work to use these uncouth Allegories is it not for want of plain and substantial knowledge in the Scriptures Dost thou not know what mischief this way of speaking hath done The evil one hath made use of this way in the World in false Teachers to take off from the Authority of the Scriptures I pray God this be not your intent in going this way if many senses of the Scripture then no one sence is certain for I have heard thee my self say this viz. He brought his Son out of Egypt i.e. out of the Egyptian darkness of our hearts Why doth not this take off from the History as if that were nothing as if such a thing had never been the Man Christ brought from that Country so called really and truely but as if this was the great intendment of the Holy-Ghost in it as to the work of God upon Mans heart now this was gross thick darkness such as might be felt why then surely there is no Light before Christ be brought forth and yet you call the Light Christ John it savours not right to say God brought his Son out of Egyptian darkness That work of the Spirit in our hearts is not God's Son and to say God's Son is brought out of darkness Egyptian darkness who was with God from Eternity and was God and was Light the Light of the world as Mediator and so the Author of all saving Light it is absurd But this is not so bad as that which thou spakest in Sarah Whites Chamber in London in my hearing and the hearing of others of my friends viz. the only begotten Son begotten in us Now John whereas thou chargest me with Blasphemy which shall be examined who now is guilty thou blushest surely to think on it you often speak of my tenderness how hard are your hearts that you can hear and speak such things as these and no shame upon you whereas at that time I was so tender that I could not but interrupt you by my Friend Oh! John how hath thy Pride and Itch to be a Teacher of Allegorical Mysteries Transported thee to be accounted a profound Doctor Some things thou spakest there that were true but Oh what a deadly poyson didst thoâ— throw presently
there was of old Elymas the Sorcerer and Simon Magus that bewitched the people of Samaria and 〈◊〉 there are now some such among the Papists so among you some thâ— be witch the poor Country people with Sorceries For one to be humble in his Carriage among his Neighbours to day surly dogged and proud to morrow courteous in his Salutes to day Bruitish and unmannerly to morrow affable and discoursing now presently 〈◊〉 silent morose to day speaking honourably of Christ Scripture Loâ— Supper to morrow either contemning of them oâ— quarrelling with them or else down-right speaking against them When as this day he came among God's people to morrow he will not come near them nor pray with them to day he prays with his Family next day noâ— now he is sedate and quiet in his Spirit within a while trembling restless raging to day love to his Relations next day runs away from them or little regards them if not Quakers in one day his whole Garb Carriage Love Words Gestures will be changed and which is remarkable they shall all agree to speak against the old substantial fundamental comfortable Truths of the Gospel yea the neaâ— the Truth is concerning Christ Jesus his Person Natures or Officer the more against it withal every one of them endowed presently with a sly cunning jugling Jesuitical temper for equivocations mental 〈◊〉 servations waiting to catch at words that are spoke to them all plain-heartedness and ingenuity is gon And again how worldly stingy reserved all freeness right generosity and nobility is all departed now is this the blessing Who can think but that another Spirit that is not Christ doth enter O Lord arise and let thine Enemies be scattered It 's very manifest now the Lord remedy it and deliver this poor blind people from these Regions of Darkness wherein they sit to the sweet Light of the Gospel which begetteth the quite contrary effâ— in the Saints What if a Spirit should possess any fill him toss him tumble him up and down throw him into Trances act him to pray yea to speak like an Angel and enable him to endure sufferings yea and in some measure he is at peace and in comfort yet loves not Christ Jesus nor his Gospel what would this avail was it not a Spirit of deâ—on and would not that person be in a deplorable Condition J. C's POSTSCRIPT OH that these smitings may be as Balm for they are the words of a Friend to thy poor lost Soul as at present thou art oh feel them feel them and be not wroth because of them lest the gate of Mercy be shut against thee Answ In Luke 18.23 If I have spoken evil hear Witness of the 〈◊〉 saith the Lord Christ but if well why smitest thou me so if I live writ any thing false confute it plainly if not why dost thou rail at me how then can I receive those smitings for bearing witness to the Truth as Balm when-as it is not the Balm of Gospel-Love but like the Vinegar and Gall they gave to Christ and the words of this Friend but like the kisses of such a Friend as Judas was that would betray 〈◊〉 redeemed Soul into the hand of damnable errors that would â—roy it thou bid'st me feel them I have felt them and perceive from what Spirit they proceed by the sharpness of them and cannot but be grieved that there should still remain in thee such a keen bitter proud Pharisaical Socinian Spirit against such a good ancient wholsom sound comfortable saving holy Truth as the Imputed Righteousness of Christ to poor fallen lost undone sinners without strength to keep the Law and save themselves and a Spirit of Hell and Satan directly contrary to the blessed Angelical Spirit the Angels rejoyce when a Sinner is converted but thou and thy Brethren are very angry at this young Man's Conversion Now I am not wroth as thou thinkest because of thy smitings but they have stirred my Zeal against erâ— for the Truth the more which shall by the Grace of God be improved to the utmost in preachings and writings against your ways â—ycing that the Keys are in Davids hand Jesus Christ's not thine for then the Gates of Mercy would be shut against all such as we are but they stand open and for such Rebels as thou art to the Grace of Christ Jesus and such Apostates from the Truth if peradventure God will give thee Repentance to the acknowledging of the Truth that thou mayest be recovered out of the snare of the Devil that art taken Captive by him at his Will 2 Tim. 2.25 26. An Answer to the Aditional POSTSCRIPT THe Christian Judicious Reader having passed the foregoing lines by this time seeth that what followeth in this Postscript Pag. 18. is but a meer fallacious harangueof words purposely stitched together to deceive some weak ones this Testimony of thine is indeed like the Apples of Sodom touch them and they immediately moulder into dust let them be examined and they are found to be hollow rotten shouking but I have done it already and therefore need not do it over again And now that all may know thou art a dissembler I challenâ—e thee to Answer to these following Queries in thy next Book to which if thou Answerest me plainly briefly cordially properly to the truth of them thou wilt discover thy self that one of these two things will follow Either that thou art a perfect Cheat in these lines thou haft writ and so gross a Heretick that thou art not worthy that a Chrissâ—an should eat or drink with thee Or Secondly that thou hast presently renounced Quakerism and if so why then we desire thee to publish thy Repentance withal promising to Answer any Question thou wilt put to me to try the Principles of my Religion by and in thy Answer let me have I pray thee a solemn appeal unto God that thou speakest according to the bare literal ordinary meaning of the Words and Phrases which hath been received among the serious Professors of the Christian Religion this may do much to put an end to the controversie and satisfie many 1. Dost not thou know that the Independent Presbyterian and Anabaptist party are both in their Preachings and Writings for an Experimental spiritual knowledg of Christ and that they do generally assert that a bare Dogmatical and Historical knowledg of Jesus of Nazareth is not sufficient for Salvation without the Truths be inwardly taught by the Spirit because thou dost insinuate so much in the 8. P. as if they were only for an Historical and against an Experimental Knowledg 2. Dost not thou believe that some may know the Mystery and so be 〈◊〉 without ever hearing of or knowing the History of Jesus of Nazareth 3. Whether is Jesus Christ now a Person out of Man or only a Principle or Quality in Man 4. Dost thou believe that Man that was born of Mary the Virgin at Bethlehem in Judea to be the Messiah the Christ of
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
other Men. Reply That Scripture John 1.9 which thou bringest will not prove this viz. That every one that cometh into the World is lighted i. e. savingly by the Light of Christ for that Phrase cometh into the World hath reference to that Word Christ not the Word Man as appears by another Scripture John 12.46 I am come a Light into the World so that it 's said this Was the true Light having Respect to the person of Christ taking Flesh thus coming into the World he was the greatest Light and brought the greatest Light that ever was by his Preaching working Miracles giving the Spirit but saith not here that he is the Light in every one Now the other viz. that Lighteth every Man this cannot be meant universally of every individual Man or Woman in the World because many at that day were in darkness v. 5. The Light shined in darkness but the darkness comprehended it not Christ was among them yet they were darkness and they cannot be said to have a saving Light in them and yet be called darkness for then their state would be changed from darkness to Light Again the Apostles are the Light of the World will it therefore follow that all the Heathens and every one was Lighted within by them that they were that Light within that every Man hath It s said of Paul warning eâ—every Man and teaching every Man Col. 1.28 did Paul warn every individual Man and Woman in the World That Christ as a Creator doth give some kind of Light to every one may be granted to thee but not as a saving Light that must be as a Mediator thou must seek another Scripture It 's at hand Baily Titus 2. If the Grace of God which brings Salvation hath appeared to all Men then it appeared to the Heathens for they were Men. Reply It should have been said in the last Proposition viz. to all the Heathens to the Heathens it did for many of them were converted by the Preaching of the Gospel but what is this to thy purpose the Light in every Man cannot be called the Grace of God in that I proved it to be a Natural Light before But withal how camest thou to be so mistaken if thou hadst minded the Margin it would have corrected the reading but thou wast not willing it is not so in the Greek as thou reads it viz. hath appeared to all Men neither ought it to be rendred in the translation but thus the Greek hath it The Grace of God that bringeth Salvation to all Men hath appeared this then will not effect thy business yet unless thou wilt say that this bringing Salvation to all Men will do it but if Salvation be brought to every individual then every one is saved surely then it was only to every one that was saved by it The Third Argument of Bayly is W. H. calls it the Deity Ergo. This is a notorious falshood it 's well if not maliciously perverting my plain words I have given a fair account of it in my Answer to Crook Pag. here thou acts not according to the Light to do as thou wouldst be dealt withal The Fourth Argument is drawn from the Fruits of this Tree which thou Blasphemously calls the Tree of Life which should be spoke of the Person of Christ He and He only is the Tree of Life The young Man saith the Light that every Man hath is not the Light of the Spirit of Christ i. e. Of Regeneration and Faith because of it's Fruits which were these three 1. It taught that the first motions to evil arising in the heart if not consented to were not sin 2. That the Doctrine of Justification was a Doctrine of Libertinism 3. That Salvation was by our own Righteousness Now thou speakest not a word here to this corrupt Fruit that sprang from that which thou callest the Tree of Life but let us hear what the Fruits are as thou sayest Baily 1. Thou sayest It assented to the word of Christ and his Apostles therefore it must be the Spirit of Christ Reply The Devil did assent to the words of the Scripture it will follow then according to thy Arguing which I may not write 2. It doth not assent to all the Scripture which the Spirit of Christ doth for it taught him contrary as you may see in these three things 3. It assented only to the Abstaining from outward Evils which foolish talking and jesting were which it may do and yet not be the Spirit of the Son as I will make appear plainly in the Answer to thy next proof 2. Fruit. It convinced him of Evil and let us joyn the four following to this for they are all of the same nature 3. Kept him from stealing 4. From Lying that of few words was spoke to before 5. From doing any wrong outwardly sinning outwardly 6. It gave him strength and power to do that which was good in the sight of God and Men. Reply In this last passage thou greatly wrongs the young Man and in that other likewise viz. and delivered him from it his words are that he had power over Evil and was delivered but not that this Light within gave him the Power but let it go as thou wouldest have it what from all these therefore is thy conclusion It is the Spirit of Truth the Comforter that leads into all Truth pag. 30. Reply Then had Judas the Spirit of Truth that leadeth into all Truth the Comforter for the was convinced of sin and so the most wicked Man under Heaven hath sometimes convictions for sin 2. Then the young Rich Man had the Spirit of Truth the Comforter for he could say touching the commands of the Law All these have I done So had Paul before his Conversion while a Persecutor and Blasphemer for at that time he could say of himself touching the Law blameless Phil. 3. likewise by this Reasoning of thine the Pharisee had the Spirit the Comforter that thanked God he was not as others nor as the Publican Luke 18. it 's said Matth. 12.44 of the Jews that they were swept and garnished yet Satan entred outward Reformation of Life doth not evince the Spirit 's indwellings 7. Fruit. He had Joy Peace and Comfort in obeying the Light Therefore it is the Comforter the Spirit of Truth Reply Then had Paul the Comforter the Spirit of Truth before his Conversion Rom. 7.9 I was alive without the Law once What is that But that he had Peace before he came to have the Spiritual Knowledg of the Law convincing him that desires after evil though not consented to were sin 2. If all Peace was true then this Fruit would argue it to be the Spirit of Christ but all Peace is not right good true else why doth Christ say my Peace I leave with you John 14. and the Apostle speaks of the Peace of God that passeth all understanding c. 3. There can be no Good Conscience nor true Peace without Faith in the
Resurrection of Jesus Christ 1 Pet. 3.21 The Answer of a good Conscience through the Resurrection of Jesus Christ no Man can rightly Answer the accusation of his Conscience for not coming up to that absolute Perfection that the Law requireth but by Faith in the Resurrection of Jesus Christ who rose again for our Justification Rom. 4.25 Now one may have the Light within which you speak of and yet want Faith and this young Man it 's manifest had one at this time but wanted the other therefore his Peace was naught 4. Withal if this will hold many ungodly ones most prophane have the Spirit the Comforter for they have Peace both living and dying Psal 73. There are no bands in their Death and they say Peace in their Lives 1 Thes 5. They stretch themselves upon their Couches and Châ—unt at the sound of the Viol Amos 6.4 5. I read on page 31 and meet with nothing but the same over again which the Judicious Reader will take notice of till we come to that passage viz. That there is 〈◊〉 name under Heaven by which Men can be saved observe this is the second time of Baylies Blasphemy applying this to the Light within every man that is no more than Nature which can be attributed to none but Jesus Christ the Mediator calling it also the Deliverer and Counsellor from Isa 59. as well mightest thou call the Soul Reason Understanding of Man by these Names And whereas thou askest in this same place is there any other Spirit and Light which can deliver from sin and give power over it but what is of Jesus Christ Reply The young Man never owned this Light to deliver from and give power over sin as thou here intimates nay the scope of his Relation speaks the contrary and in the 17. Page he saith in the greatest of his purity and perfection there were longing desires after evil which he could be delivered from no manner of ways Observe Reader how these people make lies their refuge to defend their tottering Opinions if any deliverance it was only in externals Lust had as much power within as ever and this as hath been shewn may be had without the Spirit of Regeneration viz. external Reformation Before I conclude this let the Reader observe that Baylies Question runs thus viz. Any Spirit but what is of Christ why the Light of the Sun is of Christ the Wind is of Christ as a Creator is it therefore the Spirit of Regeneration proceeding from Christ as Mediator No surely But again in one place that we mentioned he calls the Light within the Tree of Life and in another a little before the Name whereby all must be saved the Deliverer and the Counsellor now here only of Christ a Spirit of Christ see what consistency is in these Mens lines Bayly Is it not the Light of Christ that makes sin manifest mentioing Ephes 5 Reply What Passage it is that thou hast thine eye upon I know not except the 13. Whatsoever makes manifest is Light Now this is true of all kinds and sorts of Lights they all make manifest but they act according to their several Natures yet Christ is the Author of them all the Light of the Sun will not make sin manifest yet another Light will the Quakers Light that every Man hath will manifest some sin but not all and it appears by the young Mans Relation for it will not shew desires to evil to be sin if they be not consented to according to what Paul doth testify in Rom. 7. I had not known sin but by the Law So then this Light thou pointest to in Ephes 5. was of â—nother sort in that all things were reproved by it and in that it was but lately bellowed on the Ephesians not having it before for in ver 8. Ye were sometimes darkness notwithstanding all the Light within that they had from the Womb. Bayly And doth not the Apostle say in that same place v. 8 9. the Fruit of the Spirit is in all Goodness Righteousness and Truth Reply By what I said before the Spirit spoke of in Ephes 5. is not the Light that every Man hath for they were darkness all that time they had that till Faith came This spoke of in the Ephesians was the Spirit of Grace Faith Adoption Regeneration the Spirit of the Son now the Root being different the Fruit must be different this Goodness Righteousness and Truth must be and is of another better sort and kind than that which yet is called by the same names springing from another Root viz. the Light that every Man hath B. And doth not W. H. Say it is the Spirit that maketh known 〈◊〉 which was not seen before then whenever any seeth sin it is the Spirit that makes it known and puts this word viz. Mark to it as a thing that he is happy in the hitting upon it and that what he saith is convincing and unanswerable Reply Now Reader see how acute this Man is in catching one in an Argument and holding one fast in it what a formidable Enemy I have to deal with This was spoke by me you may see in the sixth page of the little Book upon that Scripture viz. He shall Baptizâ— you with the Holy Ghost and with fire Luke 3.16 Saying that the Spirit did operate after the manner of Fire i. e. by Light and Heat As to the Light the Spirit maketh known sin when it cometh thou shouldest have repeated that Phrase and then said Mark but as often as thou reâ—eaâ—edst this thou ever omittedst that phrase is this fair play It followes as the shining of the Sun through a Crack into a dark Room we may behold every small dust within that compass these are the words 〈◊〉 let me reason with thee a little every one hath the Light within you grant but is every one Baptized with the Holy Ghost and Fire is it not such a Spirit spoke of here wherewith every one is Baptized that is regenerated and none else which cometh to us at that time and worketh and dwelleth in us and we had it not before a Spirit that will shew the dust and. Atoms of sin and lust in our Souls which this Light that every one hath will not I will pass over and take no notice of thy railing Words that thou art full of here and elsewhere but the Conclusion will hold still which thou art angry with viz. That the Spirit of the Quakers is a Spirit of delusion and let the Reader 〈◊〉 by our Lives whether thou or I are more like the clamorous Woman thou speakest of I must desire the Reader to turn back to the 27th Page there is something that Bayly saith which I cannot well omit to speak something to it 's that which this Man doth frequently touch upon and his Brother 〈◊〉 I could not well Reply to it before because I would take all the objections I could gather and Answer them in order Bayly And yet he
thou mentionest 〈◊〉 the Pharisees themselves with their erroneous Principles directly such â— sort of People as the Quakers as thou mayest see in the Answer to Crook and the Lords hand will assuredly pluck up all Heresies and Hâ—reticks in due time In Pag. 33. He pretends to describe the Glorious State of the Kingdom of Christ as brought in by Obedience to the Light Within Read it over for it is too long to Transcribe and you will see this is the sum of it viz. That all the Earth would become outwardly reformed living Peaceably Sobeâ— Civil Neighbours one to another not wronging one another that Law-Suits and Wars would be no more but every 〈◊〉 growing Rich Building and Planting they would all have Vines and Fig-trees and so sit under them in Peace and Eat and Drink the good of the Land Live merry sensual proud lives yet all this while Carnal Ignorant have Lusts Reigning in their hearts not a Dram of the Knowledg of a Mediator or any thing of the Spirit of the Son upon them not a word of that in all this but only guided by the Light within i. e. In a word the Subjects of this Kingdom and all Inhabitants of the World will all be Quakers honest civil Heathens and Baily apprehends this Kingdom will never come till we all take up this Principle of obeying the Light of Nature and so turn Quakers Baily saith peremptorily that Christ's Kingdom would come this way viz. By attendance to the Light and appeals to the wise in heart to Judg. Now let the Judgment be made from these two Scriptures that he hath quoted Isa 2.4 and Micah 4.2 For out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Whether is this the Light within that every Man hath or the Preaching of the Gospel by Apostles is the question Now to resolve it what we are to understand by the Law going forth from Zion and the word from Jerusalem whether it was not the Apostles Preaching first to the Jews according to their Commission they were sent to the lost Sheep of the House of Israel and not to go into the way of the Gentiles and this they did and when they had done it then they turned to the Gentiles The Preaching of the Gospel did thus go out of Zion and from Jerusalem from among the Jews to the Gentiles the Law of works was from Mount Sinai but the Law of Faith as it is called Rom. 3.27 did come from Mount Zion according to that in Luke 24.47 That Repentance and Reâ—â—â—â— of sins should be Preached in his Name among all Nations beginning Jerusalem Whether was it this Doctrine or the Doctrine that George Fox â—â—â—ght out of the Mountains in the North about 20. years since that 〈◊〉 in the Kingdom of Christ Let the wise Judg 〈◊〉 34. Baily Thou art running the same round again like in the 2 Paragraph thou hast this How would the very Root of wickedness decay and wither inwardly if all were ceased from outwardly would it 〈◊〉 speak Barrenness if no Fruit appeared Reply By this it 's clear what the Quakers Kingdom of Christ is that this Man hath spoke of what a Reformation they would have wrought in the World only outward if this be not right Pharisaism where is there any to paint the outside when all is full of Rottenness within not a word of any change of heart but thou supposest necessarily that if no Fruit outwardly the Root must decay when-as some external means as Cold Mildews Blastings Shakings by Wind may the away all the Fruit of a Tree and yet it 's Root be in it 's full Life and Vigour may not fear of the Law awe of Parents the strength of 〈◊〉 Disease Old Age take many off their Practice of Sin when-as at the same time the Love of it is in their Hearts thus we have counted the number of the Beast as thou biddest us and see that the Quakers Religion is meerly external Before we leave this let the Reader take notice how this blind Man perverts that Scripture 1 John 3.8 For this purpose was the Son of God manifested that he might destroy the works of the Devil and puts a mark upon it applying it to the Light within every Man calling it the Son of God who was of the same Nature with the Father the Jews knew that who-ever called himself the Son of God made himself God and therefore they charged Christ with Blasphemy and would have stoned him when he called God Father now here it 's plain he calls this Light of Nature the Son of God coequal coeternal with the Father An Eternal Father must have an eternal Son this is the 5th time of thy Blasphemy Now would you know what the manifestation of the Son of God is nothing but Obedience to the Light and Christ's destroying the works of the Devil only some outward Reformation attained by Obedience to the Light according to the Quakers The other Scripture is Matth. 28.18 All Power is given to me in Heaven and in Earth Bayly Why dost thou leave out these last words viz. in Heaven and in Earth why dost thou quote Scriptures as Satan did omitting 〈◊〉 thereof now Answer is all power in Heaven and Earth given to the Light within which is in every Drunkard Swearer and Robberâ— If so this Light then is to send forth Apostles as Christ did at that time he spoke this of himself and they are to Preach in the Name of this Light and teach them to observe all things that this Light commandeth and this Light is with them to the end of the World and this would enable them to cast out Devils to convert many and would give Eternal Life to as many as it pleased John 17.2 there it is said as thoâ— hast given him power over all flesh that he should give Eternal Life to as many as thou hast given him Doth not thy Ears tingle Reader and thy Heart tremble at these Rampant Blasphemies B. pag. 35. And W. H. saith that the Righteousness of Faith by which we are Justified is wholly without us and that the Father hath poured out all his Wrath upon his Son Jesus Christ now if this Doctrine 〈◊〉 true and sound Doctrine there is no need to fear miscarriages for there is 〈◊〉 Wrath left to punish sinners if all be poured out upon Jesus Christ Reply I have already given Answer to this Cavil consisting of two Branches As for the first touching the Righteousness of Faith I have abundantly spoke to it as the Reader may find in many places both in my Answer to Crook and this Caviller and to the other concerning Gods pouring out his Wrath but will add here a little to that This is true Baily rightly understood as it 's spoke of in the Epistle viz. That the Father poured out all his Wrath upon his Son Jesus Christ by the Wrath of God we understand as in the Epistle may
as having Eternal Vertue in them for the taking away of sin appeasing Justice making his whole Church compleat I wonder not â—at any such should Quake and Tremble In a dying hour they will â—â—mble more In the day of Judgment most of all Any that will â—ave no Saviour but the Light within and no Righteousness but what 〈◊〉 in Obedience to that to Justify them in God's sight such will call for the Hills and the Mountains to cover them in that day In the end he casts out like the Dragon a flood of Railing but I must not will not return Reviling but have learned to bless them 〈◊〉 that curse me and to pray for this Man that the Lord would not â—y this sin to his charge viz. of speaking evil of the Truth and of me â—ut forgive him for he knoweth not what be doth Let not the Gospel O Lord be hid unto him Let not the god of this World blind him that the Light of the Glorious Gospel may shine into him Give him the eyeâ—â—â—e open his dark Vnderstanding Let the Spirit of Wisdom and Revelation be upon him in the acknowledgment of the Mystery In thy Light â—et him see Light Hide Pride from him bring down every high thing in him every thing that exalteth it self every thought into Captivity to the Obedience of Christ that he may come as a helpless Sinner to be reconciled to God through Christ and not any longer despise the Cross of Christ and count the Doctrine of it foolishness through a Confidence in the flesh lest he wonder and perish Amen WILL. HAWORTH An Answer to Mary Stouts Letter AH W. H. What is become of that tenderness that once was upon thy heart Answ That which was true tenderness in avoiding what was really evil is still through Grace maintained in me But Childish scrupulosity and that Bondage-Spirit that sometimes I have been in and which the Quakers remain in is removed from me through more Gospel Knowledg given to me M. Stout Then wast thou little in thine own eys Answ I am now nothing in mine own eyes as I am in my self By Grace I am what I am And this is the way to be little to have 〈◊〉 sence that by Nature we are sinners and Enemies to God and without strength fallen short of Gods Glory Children of Wrath And so humbly to receive the Doctrine of free Justification by imputed Righteousness which your Teachers oppose Whether is likely to be less in hiâ— own eyes he that seeth he hath nothing to justifie him but what iâ— without which God by a free Act of his imputeth to him or 〈◊〉 that thinks there is enough within from the Birth if it be obeyed 〈◊〉 which he hath Will and Power to do the Lord open thine eyeâ— Mary and humble thee Mary Thou didst then confess to the Truth Answ Christ's Person is the Truth John 14.6 I am the Way thâ— Truth and the Life I am still confessing against the Errors of the Quakers who are certainly against the person of Christ and set up another Christ a Quality that is in every Murderer and Robber which here thou callest Truth and yet it will not teach many things necessary to be known But with this which thou callest Truth and attendanâ—â— on it many have gone astray Witness all the Heathen World anâ— the Quakers at this day wandring in desperate Errors I have aâ— ways given this Light it 's due in its place which is that I suppose thoâ— meanest by Confessing to the Truth I never any otherwise professed Quakerism For then indeed had I been guilty of the highest Rebellion â—maginable to own the Light in every Man to be the Christ of God to lift Nature into the Throne of God to make a Deity of the Creâ—ture which the Quakers do The Lord convince thee Mary of thâ— Truth Mary And the Quakers were honest people in thy account Answ There may be honesty where no Godliness I should be glad if the Quakers were as sound in their Judgments as Moral in their Lives Though of late they have much declined from Morality Whatever thoughts I had of them formerly I know now them better and have no Reason to call Darkness Light having had so much Experience of them how honest soever they be in their Callings I know assuredly there are Errors and Scarlet Errors of a deep dy among them and the Scripture calls Error Iniquity 1 Tim. 2.19 They are then such an honest people among whom there is much gross Iniquity Mary How well had it been with thee if thou had'st grown in tenderness Answ Through Grace I am grown so in tenderness that I cannot but bear my Testimony against the Quakers Errors Where indeed is thy tenderness Mary when-as thou canst bear with such Blasphemies that are in thy Brother Bailies Book Yea Witness to them as Truth That is but a narrow-Tenderness that extends only to witness against some Pride in Apparrel against saluting with the Hat and in the mean while can hug embrace and kiss these Serpents Crocodiles Plague-Sores of Blasphemies I find my Spirit and rejoyce at it growing in this Tenderness every day more and more to loath Corruption stench and rottenness not only in Mens lives but in their Judgments Mary But it is just with the Lord that all them that have rebelled against the Light of his Son should be hardened Answ The Light that every Man hath of which thou speakest is no where in Scripture called The Light of the Son of God Thou mayest learn from Reading this Book that it is but the Light of Nature Your Teachers have beguiled you by putting a false Name upon it Thou might'st as well and may'st as properly call the Sun in the Firmament the Light of the Son of God It 's a far better and higher Light that should be so stiled As for my Rebelling against the Light thou mentionest I can say in a great measure I followed and obeyed it when a Child and a Youth But knew a time when I had a better guide bestowed upon me I have now that Light in me walks not contrary to it But it is not my Guide nor Rule But the Spirit of Christ leads me to the Holy Scriptures as the Rule There have I seen higher and greater things than the Light could discover to me Why should'st thou have me and others walk by Moon-light as in the night when we have the Sun-light to direct us in the day of the Gospel Take heed Mary lest thou hast not rebelled against the knowledg thou once had'st from the Scriptures That God hath thus left thee to Delusion and hardned thee in Error Mary It would be well for thee to consider where thou art and what thou art a doing Answ I cousider my self to be in Christ and that I am doing that which Christ would have me to do for him in my Generation Mary For doubtless thou art now found fighting against the Lord. Answer The Light
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
to the works of the Law for Justification Sometimes to the other false and strange foolish Opinions Therefore surely it was no needless thing to bid the Christians beware of temptations and to stir them up to make their Calling and Election sure seeing they had many Enemies to meet with and had but little Faith but like Children when they first go alone are ready to stumble and fall at a small thing But because it is my desire to help others if it may please God I would proceed before I leave this a little further according to the Knowledg God hath given me Quest What Comfort hath a Christian in these Conflicts with his Enemies which are so many Answ This is one Comfoâ—â—â—hat God will never leave him nor forsake him his loving kindness he will not take away from him but will preserve him and defend him to his Heavenly Kingdom 2. That Jesus Christ doth Intercede for his people as he prayed for Simon that his Faith should not fail Luke 22. 32. 3. That he that hath begun that good work Faith in us is able to carry 〈◊〉 on to the end and to perfect it to the day of Glory John 10.28,29 4. That there is a Promise of Victory over sin and Death and all 〈◊〉 Enemies So that we may say they shall not always overcome us 〈◊〉 there is a stronger than they Rom. 6.14 Heb. 12.5 6. 5. That we fight against vanquisht Enemies such as are overcome in our Head already John 16.33 Surely Paul had a strong Faith in these things when he Preached the Gospel meeting with many difficulties and dangers from his Enemies yet his perswasion we see did not fail him but the Lord stood by him and strengthened him and he was delivered out of the paw of the â—â—on and he saith in confidence that the Lord would deliver him from â—â—â—ry evil work and preserve him to his heavenly Kingdom 2. Tim. 4.18 Obj. But W. Baily saith Who among the ungodly would turn their ears from this kind of Doctrine pag. 35. Answ What if the ungodly make a wicked use thereof Is it therefore false and is it unlawful to Preach it If a Man walk with a staff â—â— his hand in the Road with which he Murdereth a Man is it therefore unlawful for me to walk with a Staff by which I am supported and my Life preserved If any make that bad use of it as to continue in sin let them remember the Lord's dealing with Israel in the Wilderness treated of 1 Cor. 10. and the 12 verse But now on the other hand the self-Righteous the Just before Men 〈◊〉 proud in their Spirits and they scorn this Reconciliation by the Obedience of the Person of Christ and his Death and Sufferings and â—â—e no need of it or them no Beauty no Comeliness in Christ Therefore according to that which Christ saith he came not to call the Righteous but sinners to Repentance So that I may bring in your Objection here Obj. But if all Men are not Lighted with the true Light then some have no true Light Then why should they be Condemned is this equal pag. 41. Answ That all Men are Lighted by a Light that is true in its kind by Jesus Christ as he was the Creator of all things I deny not But that all Men have a saving-Light from him as Mediator I do deny And if thou ask Is this equal Answer Is it not lawful and equal to with-hold relief from him that scorneth to receive it and yet is in want 2. Is it not equal for a King to withold a Pardon from a Murderer when he scorneth to accept of it yet is at the point of Death Why then should it not be equal with God to with-hold a saving-Light from such as those I have been speaking of that say in their hearts they have no need of it Many more things might be spoke but I pass them by and shall not meddle with them but leave them to others whose business it is more properly to contend for them viz. As to the powerful work of God without and the Righteousness that justifies being without and other things which I am satisfied in yet deny not the inward workings of the Spirit neither a Holy Life and Conversation but say as before often that good Works must be maintained upheld and taught but in their time and place and not so as to destroy the Gospel and bring Mens Consciences into slavery Bondage under the Law The next thing is S. Crisp his expressions concerning me how he hath set me forth which I could not but wonder at when I viewed it that any pretending to an infallible and an unerring Spirit should write so many false things First pag. 50. Oh horrible Canaan Such a Canaan God never led hiâ— people into nor ever will Where these tasks are not laid upon them Thâ— is a Canaan for the Sons of Belial who are Men without any Yoke I testify in the Name of the Lord that made the Heavens and the Earth and all that is in them that the true Name of this Canaan is Sodom and Egypt What shall I Judg of this I have not met with the like Expression That Canaan the Kingdom of Christ given unto his people being Justifyed by Faith without the Deeds of the Law and from thenceforth acting in Love to him living to his Glory That this should be called a Canaan for the Sons of Belial And to be so confident to say He testifyeth in the Name of Jehovah that the true Name of this Canaan is Sodom and Egypt It made me even tremble when I considered it That any Man should testify in the Name of Jehovah and speak such Vntruths Why might not this Man say of Paul as well where he saith Galat. 5.13 Brethren ye have been called unto Liberty that he told the Galatians that they might Steal and Lie and Kill and Commit Adultery and do all manner of Evil Seeing he was Treating as we are about the Law and the Works thereof And likewise why did ye not say that Paul allows it to be lawful to Kill Steal and Commit Adultery c. when he saith in 1 Cor. 6.12 All things are Lawful unto me And so Chap. 10.23 It may be thou wilt say not so because Paul said to them in the Galâ—t Vse not your Liberty as an Occasion to the Flesh but by Love serve one another And in the Corinthians said All things are not expedient And besides Paul lived a just Life In like manner did I say that I ought to go on in Holiness 1. For the Glory of God 2. To manifest my Love to Christ 3. To convince the World of sin 4. It is my Duty in God Pag. 19 20. To be found in doing justly between Man and Man according to the Light And yet he saith This is a Canaan for the Sons of Beâ—â—â— and declareth it to be the Wickedness of my Principles Pag. 50. he saith The