is real in our own minds therefore ours what a Christian and an Enemy to reality Answ These pretty Rattles will please Children I dislike not John our own Righteousness for it's reality in our minds but say it is no Righteousness at all if it be not real but Hypocrisie but thou knowest how I speak it in way of distinguishing it from the other Righteousness Our Righteousness which consists in the Gifts c. wrought in us is really in our minds Now the Righteousness of Christ is not in our minds at all but in his own person I speak it thou seest to explain to any that should not understand what it is for our souls to be the subjects of this Righteousness i. e. It is for one to have any thing really in him and this I speak likewise to distinguish it from the Righteousness that is imputed to us though there is a reality in that Imputation but it is not the reality of Inhesion I do not speak this I dare appeal to thee that thou seest it as being an Enemy to reality There is a reality in God's imputing Righteousness and forgiving sin and a reality in his work upon our hearts but he hath appointed the one to Justifie us and the other to Sanctifie us and that Righteousness which is to justifie us is perfect and compleat and is the Righteousness of his Son the other is not compleat in this Life though it 's really in us and so will not justifie us Then I am not an Enemy to the Reality of Holiness as thou wouldest make me but to Real Quakerism and Socinianism that would have Mâ—n justified by the Law of Works J. C. Parag. ibid. What a Spiritual Man and an opposer of those Gifts and Vertues the Spirit works in our minds calling them our own Righteousness Answ I am no Enemy to the Gifts and Vertues of the Spirit while I would have them be kept in their place and would have Christ still have the Preheminence otherwise I should be an Enemy to Christ they are for Sanctification is a Man an Enemy to the Chancelour if he saith he is not the King if my Eâ—nity appear in calling them our own Righteousness then Paul is an Enemy to them for the calls them so Phil. 3.9 Not having my own Righteousness which is of the Law Now is there any Righteousness wrought in us that is not required by the Law yet he calls it his own Righteousness J. C. Parag. ibid. What must the poor in Spirit the meek the Mourner the Hungerer and Thirster the Merciful the Pure in Heart the Peace-maker deny their Blessedness which they must do if these be their own Righteousness c. Answ I affirm that there is no Blessedness to any but as they aâ— in Christ and so are pardoned and accepted and forgiven in his Righteousness Rom. 4. Blessed is the Man to whom the Lord imputeth not Iniquity in Mat. 5. Christ spoke this to his Disciples as thou mayest see who were in him and were pardoned and forgiven had received by Faith this Righteousness of Christ doest thou think that there is any Blessedness in these qualifications considered in themselves or any merit in Poverty mourning c. to obtain Salvation only they prepare the Soul for Blessedness None will receive Christ and his Righteousness but the Poor the Hungry the Thirsty c. But their Blessedness consists not in being Poor or Hungry or Thirsty but in that it is a Token to them that Christ their Blessedness is and shall be theirs And again as to those positive qualifications Blessedness is annexed only as they are Tokens and Evidences to them that God hath had mercy on them and is at peace with them therefore I dare say that not one such as these but deny that their Blessedness lies in these qualifications for they see defects in all their Mournings Meekness c. But it lies as there it is spoke in obtaining Mercy v. 7. In being filled with Righteousness v. 6. i. e. Christ's Righteousness Besides let me say that there is no right Mourning Meekness Purity but first we are in Christ and so this Righteousness imputed no eternal Reward is promised but to those in Christ Rom. 5. ult Grace reigns through Righteousness unto Eternal Life by Jesus Christ our Lord. J. C. Pag. 14. What must they turn from reality and lay hold on imagination Answ Here John thou dost with a Brazen-Face call all the Faith of all that are not Quakers an Imagination is there not a Reality in God's Act but of that before J. C. From Real Enjoyments and possessions to conceived or imagined Apprehensions Answ This is the same over again still concluding that Chrst's Righteousness is but a Fancy that there is no possessing of it that none have any enjoyments that are Real but the Quakers all the rest to the end of that Paragraph is but the same over again and hath been Answered only adding this for the Readers memory as an Antidote still that the Reality of our Inherent Righteousness will not make it perfect and so it cannot justify us though from the sincerity and reality of it we may be comforted as it is an evidence that we are pardoned and justified J. C. Pag. ibid. The sum of the matter is this that our heads and not our hearts c. Answ This is false in that I speak of Faith now Man Believes with his heart J. C. Our Bodies and not our Souls Answ This likewise is false for I have said that our persons We and expresly that this Righteousness of Sanctification is in our Souls and minds He goes on Parag. ibid. Our own conceivings and not Reality Answ I said that the Gifts of the Spirit were Really in our minds which thou didst quarrel with me for and I say there is a Reality in Imputation and in Faith for it is the substance of things c. yet here thou suggestest the contrary But I go on to trace thee J. C. Parag. ibid. Our Imaginations without and not the Gifts and Vertues of the Spirit within our minds are the Subjects of true Righteousness according to thy account Answ Here in Conclusion that he might cause the Reader to lose the â—atter in hand he runs all into a confusion and speaks nonsence endeavouring to make the Reader believe that it is his Adversary that speaks it Whoever said imaginations were the Subjects of true Righteousness Our Souls I said were the Subjects of Faith and Love wherein this Righteousness consisted I do not say Faith which thou callest Imagination was the Subject of it but it was part of inherent Righteousness He proceedeth And not the Gifts c. Here John thou wouldest have the Gifts and Vertues of the Spirit be the Subjects of true Righteousness viz. Inherent for that thou art treating of which doth consist in Graces and Vertues c. i. e. Righteousness is the Subject of it self but this is like you The sum in
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
Ainsworth the corrupt Doctrines of the Jews Now Josephus will tell thee that the Fruit which grew in the place where Sodom and Gomorrah stood was always Bitter and of a Poysonous Nature nay the Grapes and Apples there were so Rotten that if touched they would fall into Dust and Ashes that were fair to the Eye But you delight in such Childish quibbles J. C. pag. 16. Thy following words taste of the same Leaven like those Pharisees that said Christ was a Sinner when he had opened the blind Mans Eyes Let God have the Glory so sayest thou let Christ have the Glory for bringing this young Man amongst you Answ How wide art thou in applying this of the Pharisees the Pharisees did think Christ was a sinner we Believe he is the Holy and just One a Lamb without spot harmless and undefiled such an High-Priest became us to have They did not Believe that Christ was God therefore would not give the Glory to him We Believe according to the Scriptures that he is and was over all God blessed for ever Rom. 9. and therefore we give the Glory of all his works and of this work of his upon the young Mans heart in opening the Eyes of his mind to see the glorious Gospel and discern your delusion who was in his first Birth Spiritually-blind Thou and thy Brethren are worse than the Pharisees they acknowledged matter of fact but you deny this young Mans Eyes to have been opened when-as the most inlightened Servants of Christ whos 's same is in all the Churches of the Saints have owned it as an eminent work of the Spirit giving thanks to Christ for it J. C. pag. 5. Again thy words None of those that went out from you were properly of you had Received the Gospel which you Believe No it is not possible for any to receive it truely and forsake it What that Gospel is which you Believe it concerns you to search that it be not another Gospel Gal. 16. than the Apostles Preached Answ It doth highly concern us I grant for we are saved by the Gospel Therefore we have searched the Scripture which you despise and say is not the Rule Where do you search for the Gospel You enquire of the Light within as of the Oracle Therefore that Gospel which we Believe is not another but the same with that which the Apostles Preached We are Built upon the foundation of the Prophets and Apostles Christ himself not the Light within being the chief Corner-Stone Ephes 2.20 The Gospel which we Believe is that Good Ancient Everlasting-Gospel which was revealed to Adam fallen and in vain was that Revelation if the Light within would have shewn it viz. The seed of the Woman shall break the Serpents bead The Light within cannot be said to be the Seed of the Woman When the Woman that is not to Prophecy in the Church according to your interpretation is the Carnal part but it is Christ that in the fulness of time was made of a Woman Gal. 4. Again it is that Gospel that was Preached to Abraham viz. In thy Seed shall all the Nations viz. Jews as well as Gentiles of the Earth be blessed Which Seed the same Apostle in the same Epistle saith is Christ's Person This Gospel is witnessed by the Law and the Prophets and the sum of it is in Rom. 1.1 separate unto the Gospel of Christ v. 3. Concerning his Son Jesus Christ our Lord who was made of the Seed of David according to the Flesh This is more than to appear in a Body according to J Bolton's Faith and declared to be the Son of God with power according to the Spirit of Holiness by the Resurrection from the Dead in Cor. 1.15 I declare unto you the Gospel which I preached unto you c. v. 3. how that Christ died for our Sins according to the Scriptures v. 4. And that he was Buried and that he rose again the third day according to the Scriptures This is the Gospel and we confessing with the mouth this Jesus Christ and Believing with our hearts that God hath raised him from the dead shall be saved Rom. 10.7 For he was delivered i. e. to death for our offences and was raised up again for our justification Rom. 4.25 J. C. For there were those that perverted the true Gospel and turned it upside down and wrested their sayings to their own destruction and others departed from the Faith which Paul Exhorts Timothy to hold fast 1 Tim. 1.19 Answ It 's very true there were such in the Apostles times and they were those that made themselves equal to the Apostles they transformed themselves into the Apostles of Christ and said Paul was but Carnal walked after the Flesh and do not you pretend to an infallible Spirit equal to the Apostolical Spirit And have not you cryed down all sorts of Ministers besides your selves Now what was that perverting the true Gospel in the Galatians but joyning something to Christ in Justification viz. Circumcision whereby they would make every one a debtor to the whole Law that they must keep it to perfection which whether it be not the same thing that thou art pleading for shall be tryed as we go on Only herein these false Apostles were not so much to be blamed as you we read not that they deserted the person of Christ but you have run up and down the Nation with this viz. That the Light in every Man was Christ from that Text John 1. This was the Light c. J. C. That others departed from that Faith which Paul Exhorts Timothy to hold fast Answ Now John what is Paul's Exhortation to Thee Whenas thy Brother Bayly pag. 35. in a derision saith the Scripture which you call your Rule is not your Rule what matters it what Faith you are Exhorted to thereby why do you thus make use of it But let us see what Faith it was that these departed from in I Tim. 1.19 See that v. 20. mention is made of Hymeneus and Alexander Now in the 2 Epistle to Timothy Chap. 2.17 18. Hymeneus is named again and his Error particularly mentioned saying the Resurrection is past already v. 18. Hymeneus was for an Allegorical Resurrection within and now how often have I heard this that when I have spoke with your Friends concerning the Resurrection of the Body viz. That they witnessed the Resurrection They are for an Allegorical Resurrection This old musty Error of Hymeneus we all know you be guilty of Thou hadst better not named that Scripture Thou goest on J. C. pag. 5. And is not the Gospel the power of God Rom. 1.16 and the being led away by sin and lust a departure from or a denyal of the power as 2 Pet. 3.17 where the Apostle exhorts the Beloved that knew the Truth of the Gospel to beware lest they also should be led away with the Error of the wicked Answ The Gospel is the Power of God to Salvation Christ who is the
that proceed from hence were they not his own was it Christ or Paul that Believed Loved Prayed c all the Logick thou hast Baily cannot gainsay but that it was Paul and if so then it was not madness and folly to say but the Wisdom of the Spirit of God taught him so viz. That he would be found in Christ not having those Gifts and Vertues that the Spirit had wrought in his Mind to Justify him in God's sight for there are defects in all these Gifts Faith Love c. and in all our Holiness and remember God chargeth his Angels with folly and might well have charged Paul with Madness and Folly if he had trusted to his own Righteousness to Justify him in his sight I wish thou wouldst see thy own Pride Hypocrisie Ignorance Pharisaism Answer any of you Could ever Paul have the least temptation to trust to his Pharisaical Righteousness after he was converted then surely it was this Sanctified Righteousness he here speaks of which he saw would come short to Justify him but thou art otherwise mindded as it 's said in Phil. 3. by Paul God reveal it to thee in due time many of us were thus minded for some time but now through inlightnings we follow Paul's example in this Truth and are like-minded with him herein B. And pag. 11. Thou sayest viz. The Quaker goeth about to make his own Righteousness to stand yes and blame him not if it consists in those Gifts and Vertues that the Spirit of God worketh in his mind how is any a true Christian without these Reply Thou hast said more here through thy ignorance of the Righteousness of God than thou darest stand to darest thou say that thou wouldest stand or fall before the infinitely Holy God and have him deal with thee for ever in his exact Justice according as thou hast been found in the most holy Exercise of any of the Gifts and Vertues of the Spirit speak The Prophet saith Enter not into Judgment with thy Servant for in thy sight shall no Man living be Justified Psal 143. 2. but here is a Prophet saith Thou mayest Lord to the utmost Judg me for I have Gifts and Vertues enough of the Spirit in me to Justify me in thy sight In Psal 130.3 The Psalmist saith If thou Lord shouldest mark iniquities O Lord who shall stand Yea saith this Pharisee but I shall and my Righteousness too for it consisteth in the Gifts and Vertues of the Spirit and let God mark iniquities never so narrowly I shall do well enough Job a perfect and upright Man speaketh on this wise Chapt. 9.2 How shall Man be Just with God v. 3. If he will contend with him he cannot answer him one of a thousand But here is a perfect Man that saith Man may be Just with God and if God doth contend with him he hath the Gifts of the Spirit which Job belike had not and this Righteousness shall stand and thus W. B. can Answer God every thing in every thousand that is laid to his Charge V. 15. Whom though I 〈◊〉 Righteous yet would I not Answer but make my supplication to my Judg yea v. 21. Though I were perfect yet would I not know my Soul 〈◊〉 30 31. Though I wash my self in Snow water and make my hands â—â—ver so clean yet shalt thou plung me in the Ditch and mine own Clothes â—â—all abhor me But W. B. saith he will Answer God in this his perfection and this shall be his Answer viz. That his Righteousness shall stand and he will know his own Soul thus adorned and let God plung him if he can he will adventure it The Heavens are not clean in 〈◊〉 sight the Scripture saith in the Book of Job but Baylies Righteousness is clean in God's sight He chargeth his Angels with folly no matâ—â—â— for that Bayly cannot be charged for his Righteousness consists in the Gifts of the Spirit But have not the Elect Angels the Gift of the Spirit But it 's likely not in such a Degree as this Man or they have more mixture of evil in the exercise of them than this Prophet I err not in calling thee a bold proud Man for this saying I will give thee a Testimony out of Foxes Monuments of one of the Martyrs see how it agrees with thy Doctrine in the third Volume pag. 418. Anno 1555. in a letter of Robert Samuels written to the Christian Congregation declaring the Confession of his Faith these are his words viz. All the Works Merits Deservings Doings and Obedience of Man towards God although they are done by the Spirit of God in the Grace of God yet being thus done be of no Validity Worthiness Merit before God except God for his Mercy and Grace account them worthy for the Worthiness and Merit of Christ Jesus c. And thou contradicts thy Brother John Crook who in his words acknowledgeth that he looks to be accepted not for works of Righteousness that he had done not for the works sake only though wrought by the Spirit yet here that which is wrought by the Spirit must Justifie us in Gods sight otherwise thou sayest nothing for we say that none are true Christians without the Gifts of the Spirit but yet these do not Justify them in God's sight Justification and Sanctification go hand in hand our state and Relation is changed there is Justification our Nature there is Sanctification the Gifts of the Spirit and Regeneration flow from Justification in order of Nature though not of times we are Justified before we are Renewed forgiven before Sanctified Pag. 37. I cannot well pass over one passage in Bailies Railery saying that I am like Jannes and Jambres that withstood Moses proclaiming 〈◊〉 folly a Phrase used frequently by the Quakers Reply After that lofâ—y Anti-evangelical Speech that he had used before touching his own Righteousness how it must stand it will 〈◊〉 be amiss to cast our eye to the Scripture where this is mentioned 2 Tim. 3. 8. and view that sort of Men there described and see if they were not Quakers if of any sort v. 2. Boasters proud Blasphemers v. 3â— fierce dispisers of them that are good v. 4. Heady high minded v. 5. Having a form of Godliness denying the Power v. 7. Ever learning never coming to the knowledge of the Truth v. 8. Men of corrupt minds of no Judgment concerning the Faith These were they that were Seducers which did resist Pauls Doctrine as you may read in this Chapter B. And it 's known to thee and all the world that the Quakers own 〈◊〉 other Righteousness to be Justified by but the Righteousness of Jesus Christ the Righteousness which is of God by Faith in him Reply But now it 's too late to deceive with these good words We see your cunning Craftiness this Righteousness of Jesus Christ that you plead for he is only the Author of not the Subject it is noâ—â—â— his Person according to your Divinity but in
THE Quaker Converted to Christianity RE-ESTABLISHED Upon the same sure safe and only Foundation Jesus Christ crucified and his Righteousness imputed for Justification Having yet no mind to change the sweet and easie Yoke of CHRIST's GOSPEL for the Old Covenant-Yoke of QUAKERISM which he found so burdensome and intolerable OR A full REPLY to a Book entituled Rebellion rebuked written by John Crook and William Baily both in the Ministry among the QUAKERS Written by WILLIAM HAWORTH a Contender for the Faith once delivered to the Saints With an Account from WILLIAM DIMSDALE the Person so frequently mentioned in this Treatise Acts 13.8 But Elymas the Sorcerer withstood them seeking to turn away the Deputy from the Faith Mat. 23.13 But wo unto you Scribes and Pharisees hypocrites for you shut up the Kingdom of Heaven against men for ye neither go in your selves neither suffer ye them that are entring to go in LONDON Printed for Jonathan Robinson at the Golden-Lion in Pauls Church-yard Anno Dom. 1674. AN EPISTLE TO JOHN CROOKE Wherein his EPISTLE is Answered JOHN CROOKE MY first coming to Hartford was soon after some sharp and long Buffetings that I had been exercised withal as my Christian Friends know The Lord was but then rebuking Satan taking the Lyon off me and delivering me and restoring Comfort to me there did remain many impressions of those Buffetings upon my Spirit which the Lord in rich Mercy hath since healed and taken away the smart and pain by giving me Faith in the Blood of sprinkling much Guilt and Filth was left upon my Conscience contracted by that long Combate Satan finding so much in me to work upon but there hath been a washing and pardoning and reconciling and Sanctifying since that time Coming to Hartford I found many of the People called Quakers Inhabiting there was glad in this respect that I might thereby have occasion to try their Spirit Way and Doctrine farther which at London and elsewhere I had been frequently searching into Hereupon I refused no Converse or Society with them and my behaviour towards them was with Love and sweetness insomuch that I have in my publick Preaching given offence to some of â—r bearers in that what was commendable in the Quakers practice I have reckoned up and praised at such times as I have Preached Truths against their Opinions My carriage was such towards you that it was frequently reported that I was not far from you that I was coming to you I was very willing to entertain discourse with any of you and with thee when it was desired by some which was effected it appears thou hast not forgotten it in that thou mentionest it in this Epistle that it was in some freedom from Heat and Passion That Meeting was beneficial to us by reason of a Concession from thee at that time viz. That the New Creature was an higher thing than the Light within and that you did but point out people to the Light in order to the New Creature Remember this John of which there are many Witnesses Within two days I had another discourse with thee in the Town and I dare appeal to all the Light thou hast in thy Conscience if there were not much extravagant Heat that day in thy self and Friends Thou may'st John to this day hear it that some of thy own party said that John Crooke was not in a right Spirit that day Pray forget not John what a good and wholesome Truth thou opposedst that day viz. the everlastingness of the Covenant of Grace saying that David was out of Covenant when under his Temptation This thou knowest Arminius is for and all the Jesuits viz. a Total falling from Grace In that dispute I dare not say I had no itch after applause or vain Glory stirring in me nor any anger but I can say through Grace my main design was for the defence of the Truth for the prevention of errours Not long after this God's providence ordered a Prison for me where there were many of thy Brethren forty or fifty some of them were Teachers and had been for some considerable time Here I had a fair opportunity of making inquiry and informing my self whether the things I had heard reported of this people were true as to their Opinions whether I had such cause to be so jealous of them as I was having discoursed them before the Lord keeping up this Principle still in me that I would follow Truth in whomsoever I found it Here many days did I engage in debates with them touching many great things in Religion viz. Touching Original Sin against this that any such thing was upon Children when they come into the World they did contend viz. Christopher Taylor Lewis Lacondy with others of them The last named asserted that a Child when born is as innocent as Adam in Paradise was before he sinned Christopher Taylor disputed very much against the Resurrection of the Body with me This same Christopher called the Doctrine of Election a Devilish damnable and Blasphemous Doctrine How often did I beâ— this Man repeat this in his Preachings do this and Live which is the voit of the Law in opposition to the Gospel Rom. 10. Thomas Bur of Ware did at that time acknowledge in my Chamber that be apprehended nothing in the point of Justification that we talked of These are Teachers in your Israel And how many times have I heard this Man run in his speaking among the people into most strange uncouth dark unintelligible nonsensical Allegories upon the Scriptures The Lord lay not this to some of your Charge that are greatly guilty of a dreadful abuse of the Holy Scripture this way and you do still up and down the Countries confound the poor people that must stand and wonder at that which neither they nor the Teachers themselves understand Thomas Moss of Balwick did argue this with me so long that I durst talk no longer lest I should have been an occasion of his Blaspheming viz. That Christ could not be born of the Virgin Mary in case she was a Sinner without sin Thus was I trained up with them eleven Months heard their Prayers made many a time and was glad to hear them in the seeming fervency and Zeal but these Prayers were not to me like the Prayers of the Holy Men of God Ezra Daniel c. Not with Confessions neither did I ever â—ear such an expression as this which Daniel bad viz. For the Lord's sake I could not discern that any use of Faith was made of Jesus as a Mediator now without while the Spirit did seem to stir up sighs within I understand withal this to be one of the first-born of your errours which Thomas Bur would not deny viz. that every one of your Teachers is equal to the Prophets and Apostles and so their writings equal with the Scripture I told Christopher Taylor what William Penn said to a friend of mine viz. that George Fox was as good a Prophet as
〈◊〉 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
within every Man which according to Far the younger forgives Sin J. C. page ibid. And if thou hadst understood what thou saidst immediately before concerning the Blood of Christ which thou callest Oyl poured into the gashes of Conscience thou wouldest not have spoken thus slightingly not Blasphemously of the Quakers Christ Answer Through Grace I understand what I say in that expression and have experienced it in mine own Soul I understand by the Blood of Christ all the Sufferings of Jesus of Nazareth the Messiah and the Merit Virtue and Value of them I do not with Quaker Penington understand the Heavenly Blood in opposition to that Blood of his Earthly Body that was shed Penington in his Questions page the 25th saith can outward Blood cleanse the Conscience in thy confession upon this Article I Question not but thou art of the same mind that the outward Blood and Sufferings of Christ are all of no value for the taking away of Guilt notwithstanding all thy glorying words there This Blood and Sufferings the value of them towards God for the expiation of the Guilt of Sin I apply to my own Soul that is guilty of the breach of the Law and have peace hereby Rom. 5. Being justified by Faith we have peace with God are Reconciled and so must needs have Peace of Conscience through Jesus Christ As for my speaking slightingly if not â—sphemously of the Quakers Christ I am throughly perswaded by my reading and converse without the least desire in my heart to wrong them Nay this last Testimony of Fox the younger is enough to convince thee if thou hast been deluded by them That the Light in every one is the Quakers Christ and that they believe there is no Manhood of Christ now but it vanished when Christ ascended and diffused it self into every one Now if thou art of the same mind but will not pull of the Monks hood Why should you charge me with Blasphemy for saying that the tasters of Christ's Grace cannot take up with this Christ is this the Sealed One Him that was ordained as Peter speaks set forth Rom. 3. to be a Propitiation the Head of the Church the High Priest at God's right hand the first-born of every Creature the brightness of his Fathers Glory the Eternal Word that was made Flesh the Seed of Abraham in which all the Nations of the Earth shall be Blessed that Lamb of God that took away the Sins of the World Judge of quick and dead the only Potentate King of Kings and Lord of Lords the Alpha and Omega all in all Therefore hear me John that it thou beleivest as these have expressed themselves I charge thee with the highest Blasphemies imaginable and if thou do it knowingly and wittingly such as never shall be forgiven if thou attribute any of these Titles to any thing that is in Man besides the very Person of Jesus Christ J. C. Page 8. Oh that the Gospel was studied by us and Preached by us more J. C. is very angry at these words and saith O vain Man dost thou think by the fleshly study and Preaching from the same to advance the true Christ Nay but Man and self instead of Christ and his Righteousness for the Gospel is a Mysterie and the Preaching of it Foolishness to all that Perish and the things of it are the heavenly things themselves searched 〈◊〉 only by the Spirit of God Therefore cease from thy own study and wait in the silence of all Flesh for the pouring out of the Spirit which can only open the Mysteries of Christ and his Righteousness and shew them unto thee Answ Had I said that with fleshly study and Preaching from the same we should advance the true Christ I had spoke like a vain Man but thou hast foysted that in apprehending that all the study and pains that we take in searching the Holy Scripture is fleshly and carnal and Mr. Faldo's Key will open this to us that all the enquiries after Knowledg is accounted by you but the Toyle Labour and Birth of the Flesh I perceive thou art not at all for searching into the Scriptures and comparing Spiritual things with Spiritual only for waiting upon the Light within you as your Teacher and Rule and Guide Couldest thou perswade all the Ministers to silence Thou and Fox might carry your Kingdom of Delusion the better The Gospel is a Mysterie thou sayest but John it is a Mysterie revealed it was hid in God and none knew it but himself If a Mysterie we had more need to Study and search out for it in the Scriptures The Angels stoop down to pry into this Mysterie and to learn it now revealed and yet thou wouldest not have us to study it O vain Man But what dost thou mean by the Gospel being a Mysterie Is it such a Mysterie as cannot be understood by Mans searching the Scriptures through the enlightnings of the Holy Spirit But the Key helps me again It is a Mysterie because it is only an Allegorie and J. C. thinks that Allegorism is only the true Preaching of it as once I heard thee make use of that passage spoke by the Angels to Mary viz He is not here he is risen intimating so much we are not to Look by Faith to his Death but to the Light Rising in our hearts Thus it is a Mysterie as in your sence That Preaching that thou mentionest from the Corinthians was the Preaching of Christ Crucified that was counted Foolishness looking for Life to come by the death of another Per mortem alterius stultum est sperare salutem Thus do the Jews Heathens Socinians Quakers What that death 1600 years since as far off thee as Jerusalem This is thy Language the Heavenly things themselves which thou mentionest are the things of the Gospel in Heb. 9.23 It 's true but I am jealous that thou meanest the Light within by these Heavenly things themselves whereas it is plainly in opposition to the Vessels Tabernacle c. under the Law that were sprinkled with Blood thou must understand either Christ himself who in Chap. 2. v. 10. was consecrated through sufferings or the Church and People of God who are the Heavenly Jerusalem or Heaven it self whereinto he is entred with his Blood The things of the Gospel are things searched out by the Spirit i. e. they are already searched out by the Spirit 1 Cor. 2.10 God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Christ Crucified which he speaks of before the things of this Doctrine v. 16. but we have the mind of Christ they are revealed by the Apostles and by the Wisdom Judgment of Man enlightned by the same Spirit that gave them forth we may attain the Knowledge of them and not without but this Spirit thou speaks of is nothing but the Light that every Man hath according to the Quakers but withal we cannot be perswaded by thee to
by the Light and it doth justifie of which afterwards J. C. As if the Quakers were against that Confession of sin c. Ans Shall we not judg of your Opinions by your practices you Pray I know having heard you frequently without the least Confession of any sin Thus it may be the Quakers are not against the Confession of sin viz. they apprehend that others that are not Quakers being sinners ought to confess their sins But as for them they are not sinners I have lately tryed them in a discourse not a word can I draw out of them that they are sinners Wo unto them Pharisees Hypocrites Humphery Smith being asked at Hartford why he did not confess sin to God in Prayer answered he had none to confess as being no drunkard c. I can prove this by witness J. C. pag. ibid. We own the Holy Scriptures Answ Are not the Scriptures and Christ mightily obliged to you infallible Doctors that will condign to own such fragments and a Book patched up of so many scraps to help a little when the Church had lost the life of the Spirit One now living in Hartford about ten years since heard John Crook at Hartford in George Westwares house in a discourse amongst the people invalidating the Holy Scriptures as not being the Rule and that people should turn to the Light and therefore had words to this purpose as near as can be remembred viz. That at first the Saints lived by the life of the Spirit and were guided thereby and had none of those Books which they call meaning Professors the Scriptures which Scripture so called in the primitive times after they were written some part of them was at Corinth some at Colosse others at Rome c. now when the Churches had lost the life of the Spirit they called a Council and sent to those places and gathered those fragments and packed or patched them together and called them the Scriptures and he said fâ—rther That we had no more than the Rhemists who were Papists would let us have and that there was a Gospel written by some one of the Apostles and a Revelation by another which we had not when J. C. was charged with this at Hartford he replyed to the same person that had heard him that if these were his words it was not his Judgment J. C. pag. ibid. We say that if we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But confession of sin ought to be performed from the sense of evil of sin upon the Conscience and not out of formality and custom only as most do Ans We say the same here we agree but this phrase as most do I suppose are all of what sort soever that are not Quakers for Quakers do not at all confess sin therefore all are but in a senseless formal state besides them and what they do it is but out of custom Pag. ibid. Yet we say now this is spoke from an infallible oracle in the name of all the Quakers where the heart is sprinkled with the blood of Christ from an evil Conscience at that time and while remaining so thanksgiving is proper to be given to God for praise is comely for the upright and such Know c. Answ So may there not be a sense of the desert of the evil of sin though not anguish and trouble upon the Conscience for it at the same time that the Conscience is sprinkled with the blood of Christ and so there may be and should be Confession of sin and Praise together Supplication and Thanksgiving the Scripture speaks of and so in many of the Psalms there are Confessions and Thanksgiving together so there is a Rejoicing with Trembling I query whether the Quakers ever had a true sense of sin because they never do confess sin whether they are not much more perfect than Isaiah Job and John yet these Saints Consciences at that very time were sprinkled with the blood of Christ and so Isaiah when he said I am a man of unclean lips Paul had the sence of sin Rom. 7. yet at the same time gives thanks I query again whether any that have it sprinkled ever have it unsprinkled though they may lose the sense of it so indeed Praise not to exclude Confession is comely for the upright J. C. And such know the Blood of sprinkling to be a speaking blood it speaketh with the Apostle causing that soul that is washed with it alwayes to be mindful of it and truly to prize it Answ This true if rightly understood but by the Blood look in o Mr. Faldo's Key is to be meant the power of the light within not the sufferings of Christ according to the Quakers sense Remember what Pennington saith that external blood cannot cleanse the conscience the blood of Bulls and Goats could not do it no more can this there is no more worth in this than in other common blood in your account although thou dost afterwards seem to confess otherwise Pennington saith heavenly blood which Christ brought with him from Heaven and dwelt in the garment of the body a while and now is in every Quaker This is the blood thou meanest still thou art at Legerdemain Where doth this blood speak why we believe according to the Scriptures That as the high Priest entred into the Holy-place with the blood of the sacrifice so Christ by his own blood entred in once into the holy place Heb. 9.12 24. into heaven it self now to appear in the presence of God for us Now according to your Allegorists this Heaven it self is within man so was Christ in the Saints before he came in the flesh and his blood the Light within before any of his sufferings in the flesh But we now will declare our sound Scripture-sense as followeth Christ is our Advocate with the Father and his Blood the infinite worth of it the value of all his sufferings speaks to the Father John 1.2 he is an Advocate by vertue of his being a Propitiation as there it s spoken now he was not a propitiation within us therefore he is not an Advocate within that is the Spirits work enabling us to go to God in prayer through his Name yet we say that faith that looks to this and trusts to this is wrought within us by the Spirit and so know that the blood speaks the sufferings without and thus we have peace of Conscience J. C. pag. 9. Thou sayst Jesus Christ of Nazareth c. brought this Righteousness if thou believest that none were really saved or made righteous by that Righteousness of Christ till or after that time thy faith is contrary to the Scripture which calls Christs Righteousness an everlasting Righteousness Dan. 9.24 Isa 45.17 Micah 5. Answ Yea and again I say Jesus of Nazareth brought this Righteousness and he only and it was not actually brought in before according to that in Dan.
9.24 And to bring in everlasting Righteousness prophecying of the Messiahs coming in the flesh he saith Seventy weeks were to be accomplished to make reconciliation for iniquity atoning justice by being cut off vers 25. not for himself then it was to be and not till then not before he offered not himself before Heb. 9.26 But now once in the end of the World hath he appeared to put away sin by the sacrifice of himself Abraham David Paul none of them brought in this Righteousness was Paul crucified for you 1 Cor. 11.3 yet is this Righteousness an everlasting Righteousness the working of it was now and fulfilling of it in his person taking flesh upon him but yet everlasting in that it was first the Righteousness that the Father had from eternity designed Secondly the Righteousness of the eternal word Thirdly a Righteousness of an eternal virtue and efficacy Fourthly a Righteousness that remained forever where-ever it is imputed Fiftly a Gift never by God repented of Therefore it is very frivolous and arguâ—s nothing but that thou wantest matter to fill thy paper with to cavil in this wise as if it could enter into my thoughts that any either before or after were saved but by vertue of this Righteousness when-as against Papists Socinians Quakers I am pleading that all those I named viz. Abraham David Ezra Daniel Job Isaiah had no Righteousness that would save them but this because the other Righteousness they had in them was imperfect as appears by their Confession of sin and God will accept of nothing but what is intirely and absolutely perfect As to that Micah 5. I cannot find the word everlasting but only in the vers 2. where it is thus written whose goings forth have been of old from everlasting which is certainly spoke as to Christ's Deity for his coming forth from Bethlehem was in time there mentioned and then did he bring in and fulfil and not till then this Righteousness that I am speaking of In the fulness of time God sent his Son Gal. 3. Behold I come to do thy will A Body hast thou prepared me Heb. 10. J. C. pag. ibid. We Believe Salvation only by that Jesus which witnessed a good Confession before Pontius Pilate Answ This is a good Confession if only by him then not by the light within for that is not Jesus that witnessed before Pontius Pilate if only by him exclusive of all things else then not by the Vertues Gifts and Graces of the Spirit for they are not Jesus that witnessed amp c. J. C. pag. 10. For Answer to the Heathens Knowledg of God's Vengeance and sight in the Deity I refer the Reader to the Reply to the young Mens Book Answ I shall also defer my Answer in full till I come to that only say that I find you Brethren in iniquity in abusing so grosly my words If you do it not with purpose and design then you be more ignorant than School-Boys If designedly it is Jesuite-like my words are these viz. They saw speaking of that Barbarous people in the Deity a Vengeance ready to punish Now would not a Boy of seven years of Age take it thus viz. They saw a Vengeance ready to punish sin in the Deity i. e. to be in the Deity and thou with thy Brother makes this phrase viz. in the Deity to be the modus of their seeing the Vengeance when-as before I said that God had Justice in him there is the Subject of it the very Light of Nature sheweth there is the way and manner of their seeing it not as you say and make use of it as a Concession for your turns sight in the Deity i. e. Light that was in their Consciences believing the Light to be God himself O horrid Blasphemy you would make me speak-like your selves I believe no other Light in those Heathens but that of Nature and this was not the Deity But 〈◊〉 the Reader take notice that J. C. wholly passeth over this Paragraph concerning that of Christ's Righteousness as indeed he doth the other two before which consists in his sufferings and making satisfaction and not a word unto that Vengeance that is naturally in God lest he should discover himself to be a Socinian Oh for a little plainness from this people for if this be true that God hath a Vengeance in him and that naturally his Nature engageth to punish sin and all have sinned I would know how all the Righteousness of meer Man will or can atone this but I had like to have omitted something material J. C. pag. ibid. But for thy own knowledg of it I find thee like the Pharisees of old casting all God's Vengeance upon Christ an easie way of thou could'st so escape it by imagining his doing and suffering God's pleasure to be reckoned thine by a bare belief of it wholly without thee Answ I do not understand thee help me herein I pray thee how the Pharisees did cast all God's Vengeance upon Christ as a way to escape the wrath to come Mat. 3.7 I never read this or heard of it It is written who hath warned you to fly from the wrath to come and that followes bring forth Fruit meet for Repentance so then they having some convictions upon their Consciences and apprehensions of wrath through John's Ministry betake themselves to the Baptism of John believing that an External submission to this would be sufficient to 〈◊〉 their Consciences in the mean while being destitute of any inward change of heart or any real Holiness in their lives and all this while had no whit of Faith in Jesus Christ which is always accompanied with true Repentance as the beginning of it These Pharisees were very ignorant of Christ if not altogether they were Vipers John calls them so they placed their Religion in their carnal kindred to Abraham v. 9. and were Chaff to be burnt up v. 12. yet thou dost make their Faith as good as the Faith of any of the Godly in the Nation my Knowledg of the Vengeance of God is this which I express in the Epistle if it should rest upon thee or me or any of the Sons of Mâ—â— or all Mankind it would burn to the neithermost Hell Therefore having felt something of it in my Conscience in the sence of Sin and knowing more of it was due to me for my sins I fly by Faith which the Spirit works in me by the hearing the Gospel to Jesus Christ 〈◊〉 be delivered from this wrath to come 1 Thess 1.10 believing through Grace that all that Vengeance and Wrath that was due to me for transgression was upon that person Jesus my Surety in my stead and room and though thou dost scurrilously call the Faith we have Imagining yet this is the Faith of God's Elect Isai 53. The Chastisement of our Peace was upon him which we should have born in the same kind v. 7. the right reading of it is it was exacted and he answered and whoever believes not thus
shall find wrath in his Conscience if his judgment be not intoxicated with error as thine is I perceive this by what thoâ— sayest here that thou hast but tasted very scantly of the wrath of God in thy Conscience otherwise thou wouldest not have such slighting thoughts of it as to apprehend it to be atoned any other way than by Christ's bearing it who sweat drops of Blood under it and thy unacquaintedness with the Nature of Faith in that thou callest it an easie way Ah John what meanest thou to turn the scoffer like Julian do the Saints find it an easie way who are crying out daily Lord help or unbelief but it is such an easie way that you poor Creatures have not hit of it nay you will fully despise and scorn it I doubt Ah J. C. here thou stumblest at the Cross of Christ and art leavened in thy mind with Hellish Socinianism the dirt will out at length John here thou art plainly ashamed of the Cross of Christ dares not own that the wrath of God was upon Christ Oh Repent John of the thoughts of thy heart and let that Scripture convince thee Gal. 3. He was made a Curse for us c. whatever thou dost pretend afterwards in thy Lines concerning Christ's sufferings the enlightned Reader will know by this that it 's but to blind the People In the last place thou sayest in the same Paragraph by a bare Belief of it wholly without that which thou calledst before an Imagining here thou callest Belief and 〈◊〉 Belief what wouldest thou John have more than Faith here thou discoverest thy self to be a Papist Oh what a bundle of Rottenâ—â—â—â— is Quakerism thou wouldest have Works to justifie us Faith only if not sufficient against which error the Protestants thou knowest have â—â—â—â—â—nded Rom. 4. He that worketh not but Believeth there is Faith only 〈◊〉 Belief John what sayest thou to that though that Faith that is justifying will work by Love yet it receives no efficacie from its being accompanied with Works as to our Justification but from the Object without how sad is it that every Truth must be struck at by a 〈◊〉 sort of Papists J. C. Here we differ in our account I say according to Dan. 9.24 â—king of Christ pag. 16 to finish Transgression and to make an end 〈◊〉 sin and to make Reconciliation for Iniquity and to bring in everlasting Righteousness c. I know and believe Salvation by the imputed 〈◊〉 and real everlasting Righteousness of Jesus Christ brought 〈◊〉 Answ Enough if thou wast but real in thy expressions let us turn 〈◊〉 on every side it is likely the cheat may be found out if thou art 〈◊〉 what then means thy arguing against my asserting Imputation and taking up most of my Arguments for it pretending to Answer them what a Knave is he that will pretend kindness to my dear Friend whom I love and profess friendship to him and in the mean-while go about to wound him and stab him to the heart if thou art real in this for Imputed Righteousness when I charged Penn for calling it a Doctrine of Devils why didst thou instead of bearing thy Testimonie against him call upon me to Answer his Arguments for 〈◊〉 if thou be for it why dost thou not Preach it and thy Brethren 〈◊〉 are contradicting it in all your Meetings there is no end of thy dissembling it is a professed Trade thou drives as the Mountebancks up and down the Country But proceed we what may we understand by this word Imputed which he acknowledgeth Why one of your Gang can tell us James Naylor Love to the Lost pag. 7. and with him his Righteousness is freely imputed or put into the Creature so now we have his sence Imputed Righteousness is Righteousness put into the Creature 1. That spotless Manhood of Christ 2. His active Obedience all the holy Actions of his Life 3. All the Sufferings of Christ for herein we say by the Righteousness of Christ All these are put into every Quaker and so in this sence not imputing Trespasses is God's not putting them into us I cannot omit another Testimonie from another Doctor of them Smith Cat. pag. 64. and 12. We believe that Christ in us doth offer 〈◊〉 himself a Living Sacrifice to God for us by which the Wrath and Justice of God is appeased towards us Salvation then by Imputed Righteousness you must understand Christ offering up of himself in us in the Quakers sence and so appeasing Gods Wrath. The other word Reckoned is not thus that what Christ as a Surety hath paid down for me in his Obedience is accounted as if I had paid it as we say and that truly but according to the other it must be as mony in a Man 's own purse there told and reckoned which he hath to pay to God at any time when he demands not needing any to pay it for him Real thou 〈◊〉 as if there was no reality in the Act of God reckoning and imputing Righteousness but by this and by the other thou understandest in opposition to the Faith of God's Elect which thou callest Imagination 〈◊〉 it is something more and better than what is received by Faith that is not to thee a Real Righteousness The other word is brought nigh well then it is too far off thee if thou have it no other way than by Faith I had thought that Faith had been the substance of things hoped for that by Faith Christ dwelt in our hearts and that there had been a reality in God's Acts of imputing that what God Reckoned to Abraham had been very Real for he was really saved Thou mistrusted God John But the sum of all is this viz. The Light within Obedience to that is this imputed reckoned real Righteousness of Christ For the Light is Christ Remember Fox the younger's Testimony before he speaks of the Light what it would do if obeyed I will forgive all their Iniquities c. and hear the Old Fox Bark Christ being within there is justification Mystery pag. 49. J. C. pag. ibid. Which in the fulness of Time was manifest in and 〈◊〉 him and in due time was really made mine by the Work and Application 〈…〉 Spirit in my inward parts Answ This is true plainly understood as spoken But if a Man be caught stealing and cheating once or twice he is greatly suspected when ever he is dealt with We have thee tardy John frequently and now no trusting of thee Thou only steals the good and wholsom words that have been used by us that thou mayest make thy putrid errors go off the better Thou hast learned to dress that Strumpet Quakerism up in a more modest sober attire than thy Brethren that so she may be taken for a chast Matron Now let me explain what we understand by this viz. That Righteousness that was manifest in Christ and by Christ in the fulness of Time it was that which I have already distanced in viz. 1.
good Works and yet sin remain in a Person and that Person notwithstanding be at Peace with God Paul in Rom. 7. complains of sin yet saith there is no condemnation Rom. 8.1 But the plain English of this is none have any Faith nor good Works but are in sin and Rebellion against God but the Quakers that obey the Light as their Christ these only must be said to have Righteousness imputed i. e. Put into them J. C. Pag. 11. In the next place Thou bringest forth thy own strange â—â—nceivings about Mans own Righteousness thou sayest our own Righteousness consists in those Gifts and Vertues which the Spirit of God works in ouâ— minds and we express these outwardly in the Observation of the Moral-Law in our walkings among Men. This is such an heap of Confusion that I remember not the like Answ Let it be Fairly tryed J. C. pag ibid. The Scripture calls what is wrought by the Holy Spirit in us the Vertues of Christ 2 Pet. 1.3 5. Answ It should follow Ergo It is an heap of Confusion to say that the Vertues that the Spirit works in Man is his own Righteousness as if Christ might not work Vertues in our hearts which we express in our Lives and yet these be but our own Righteousness but must needs be Christ's personal Righteousness as if because the Spirit of Jesus works Love in me Therefore it is not my Love and Wisdom therefore not my Wisdom If I be by Christ's Spirit enabled to walk in his Commandements therefore it is not my own Righteousness but Dent. 6.25 Moses saith it is See the weakness of thy reasoning Let me â—ell thee with all this none ever did or can shew forth Christ's Vertues in their Lives that were not first justified by imputed Righteousness neither can add any Vertue to their Knowledg c. according to that Scripture in Peter those he writes to there it 's plain he supposeth them Saints Believers in Christ that were forgiven and pardoned see the beginning of the Epistle of Peter J. C. Pag. ibid. To be Spiritually minded is Life and Peace Rom. 8.6 Then according to thy Interpretation we must have Life and Peace in our own Righteousness Answ Understand but the Scripture aright and there is no danger to draw such a Conclusion as this from thence viz. that therefore we must have Life and Peace in that Spiritual-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wisdom of the Spirit in opposition to the Wisdom of the Flesh But let us enquire what this Wisdom of the Spirit is v. 9. So then they that are in the Flesh cannot please God now Hebrews 11. Without Faith it is impossible to please God why Then to be in the Flesh is to be without Faith to receive Christ's Righteousness By Faith Abel offered a more acceptable Sacrifice Heb. 11. So then the Wisdom of the Spirit is to Believe and Receive the Doctrine of forgiveness of Sins and that no Condemnation is to them that are in Christ to receive this in opposition to the Building as the Jews did upon Fleshly Priviledges being Abraham's Seed c. And leaning to the way of the Covenant of Works Now the Wisdom of the Spirit is thus rightly understood i. e. The Spirit gives Wisdom in this Doctrine of imputed Righteousness and hereupon comes Life and Peace Rom. 5. Being justified by his Blood we have Peaces So that Life and Peace ariseth not by Looking to this Wisdom and Spirituality for that is imperfect but in that this Wisdom looks to Jesus Christ himself and the advantage we have by him J. C. Parag. ibid. Thus like the foolish Woman dost thou Build an House and pull it down with thy own hands Answ Thou seest the Building raised upon Christ the Foundation stands still and I am so far from pulling it down that my work is to defend it against the assaults of such false Teachers as thy self that would either remove people to another Foundation or ruine all the good Truths that have been built as precious stones upon it and bring in thy Hay and Stubble J. C. Parag. ibid. For take away the Gifts and Vertues which the Spirit of God works in our minds and what remains but a Body of Sin and Death and Thoughts only Evil continually and yet Man as Bold and Confident as if he needed nothing Answ Who ever of us went about by our Doctrine to take away the Gifts and Vertues of the Spirit Thy Conscience gave thee the lye when thou writ this Thou knowest we are for Sanctification and Hâ—liness inward and outward and say there is nothing but Sin Death Flesh Evil where the Spirit of Regeneration is absent which is more than you will say for you say the Spirit is in every one making the Light of Nature and Spirit both one Again Why should you suppose such a thing as this viz. taking away the Gifts of the Spirit when-as we are treating of Righteousness imputed unto them that have Faith Now can any have Faith and have the Gifts of the Spirit taken away But yet shall there be no distinction May not the Gifts and Vertues of the Spirit remain in us and we thereby be Sanctified and yet not Justified by that Righteousness within but by that without us which is the cause of Sanctification J. C. Parag. ibid. As is spoken of the Kings Daughter Ps 45.13 To be all Glorious within is to abound in our own Righteousness according to thy Interpretation Answ There is Glory I grant in Sanctification but a greater in Justification Christ's personal Righteousness is far more Glorious than our Righteousness yea than the Righteousness of Angels Whoever hath it by Faith as the Church here are glorious both within and without both Souls and Bodies our Beauty lies in his own Comeliness that he puts upon us Ezek. 16. I do but query whether this Glory of the Church set forth by Gold and Embroideries be not rather the Righteousness imputed to her than any thing else or whether we may not take it so viz. That the Church while in the World is ragged and squalid through Afflictions and Persecutions but yet there is an inward Glory by reason of Christ's Love towards her which is discerned by her Spiritual Children when others see it not and how can this be understood of Sanctification when-as she is said to be all Glorious within yet this Work is not perfect in any as to degree but there remaineth sin in them But let it be understood as thou wilt of the Vertues of the Spirit We are not against having of these and abounding in them but would not have any to trust in them they being imperfect to justifie them but give the Glory of this to Christ's Righteousness wrought out 1600 years since J. C. Par. ibid. 2. Pet. 1.5 8. Speaking of the Vertue of Christ He that lacketh these things is blind Answ So he is but now John see what Vertues those were try whether
truth then is this That our persons are the Subjects of that Righteousness which sanctifies Christ's Person is the Subject of that Righteousness which Justifies J. C. Pag. 14. Another Reason thou givest to prove the Gifts and Vertues aforementioned to be our own Righteousness because we put forth the Actions both internal and External Is it not we that Believe and we that Repent and we that are said to pray By this Argument it 's best neither to believe nor repent nor pray because these are but our own Righteousness and the more we do them the heavier are we loaden with the filthy Bags of our own Righteousness Answ The Reason is good and stands and thy inference is ungodly and wicked This I say distinguishing our own Righteousness from Christ's Righteousness it is not Christ that Believes or Repents or Prays neither was it any of us that suffered without the Gates of Jerusalem nor that was born of the Virgin nor perfectly fulfilled the Law and the inference from hence that is Genuine is this viz. therefore ought we not to trust to our Repentings Believings Prayings Sufferings for these are imperfect but to Christ and we are not laden the more with these Rags as thou speakest but the defects are pardoned for Christ's sake and we are and so our Duties accepted in Christ Spiritual Sacrifices acceptable to God no other way but through Jesus Christ 1 Pet. 2.5 that phrase in Isai 64 4. which thou in scorn so often repeats are the Prophets words and thou mocks at the Holy Scriptures he doth speak it of his own Righteousness our Righteousness not only the peoples but his and the duties which he and the people were found in were those that God had commanded in the Ceremonial Law yet of these all he saith this and it 's true Comparatively to that pure spotless Righteousness of the Son of God and if God through Christ should not cleanse us and wash us and put his own Robes upon us we should all be cast out But let me ask thee darest thou say that this moral Principle of doing to others as we would have them to do to us is the Righteousness that Justifies before the Glorious Tribunal of an infinite pure God whose eyes are as a flame of Fire that thou darest stand and fall to the strict judgment of God as thou hast all thy days for cursed is he that continues not in all things to do them been true or false to this Principle I trow not wo to thee then for thou hast in several things in this thy writing dealt with me as thou wouldest not have me to deal with thee why but then if it be not that which Justifieth it is better never be found at all in doing to any as we would have others should do to us for this is but our Moral Righteousness in the second Table commanded between Man and Man how dost thou like this retortion Withal by this is implied the mercenary Spirit of the Quakers who would neither Pray nor be Holy if they did not think to merit something by their Works J. C. Parag. ibid. These things manifest thy estrangedness to the Works of Regeneration and helpings of the Spirit of God Answ I have through Grace experienced that work upon my Soul and have pleaded it with thee as thou knowest in opposition to their tenent of the Light in every one which overthrowes it as if every one had the Seed of it in his heart but yet I have learned to distinguish between this forgiveness of sins wherein my Justification lies as in Rom. 4. Regeneration this is but a Fruit of Forgiveness had not God forgiven my sins he would never have healed my Nature no Regeneration without Faith Acts 26.18 Sanctified by Faith So that your Doctrine destroys Sanctification if no Justification by imputed Righteousness no Regeneration I own the helpings of the Spirit of God and more I can say for that word helpings is too narrow as if there were some power in Man the Spirits causing creating Faith in me on this Righteousness of Christ which my heart hath been so far in helping in that it hath opposed But yet I will distinguish and say it was Christ and not the Spirit died for me Those helpings of the Spirit in me do not Justifie me yet I praise God for them as an evidence and fruit of Justification J. C. Parag. ibid. A heavy charge upon all the Prophets and Apostles of Christ who were obedient to these inward Gifts Vertues and Motions of God's Holy Spirit Answ If thou canst produce one instance of either Prophet or Apostle that ever sought to be Justified in the sight of God for any obedience to any inward Gifts and did not apply themselves to God through Christ for Pardon of sin I will leave this Doctrine Remember Rom. 3.24 But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets But John thou hast forgot what thou said'st pag. 10. viz. Not for the works sake though wrought in me by the Spirit and here pleads for Obedience to the inward Gifts which must be Works and saith all Prophets and Apostles were Obedient to them and this in opposition to imputed Righteousness But I knew thou wast not in earnest in what thou seemed'st to speak them but to conclude I believe that the good Men of old were obedient to the inward Gifts of the Spirit and we all ought to he and are through Grace in some measure but then by all that the Spirit doth in us it doth lead us to Christ and his Righteousness according to that in John 15. The Comforter shall testify of me Chap. 16. He shall take of mine and shew it unto you and hereby know we the Spirit of Truth the Comforter from the Spirit of error The Comforter will Glorifie Christ's person J. C. Parag. ibid. By thy Account they did but obey their own Righousness in what they did they knew and understood that their hearts are as the Pen of a ready Writer as David speaks Answ This thou bringest is very impertinent to the thing in hand That of David Ps 45.1 My Tongue is the Pen of a ready Writer Thou changest Tongue here for Hearts Now doth not David a Prophet about to write great things of Christ in this Psalm make use of this Phrase to denote the Power of the Holy Ghost with him in giving forth this Holy Scripture that as Mans hand acts the Pen as its Organ so the Spirit the Tongue of David and thus the Holy Men of God that writ the Scripture are said in 2 Pet. 1. ult to be moved acted forcibly carried away by the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speaking forth the Truths of the Scriptures and how sad is it that some of you should pretend to this same impulse to as high a degree in their Writings as I have seen some Title-pages of your Books filled
that think in these thoughts of Foolâ—â—ess Satan is frequently exciting and suggesting its true but yet 〈◊〉 experienced Christian may discern those Temptations that arise from 〈◊〉 in his Heart from those Temptations of Satan I grant that in 〈◊〉 we yield not to Satan we are not guilty His Temptations not 〈◊〉 to are our Afflictions not our Sins and likewise it 's true of Christ notwithstanding the Devil's Assaults yet was he without sin But then as I have said these Motions and Desires arise not from Satan 〈◊〉 our own Lust and the very presence of them in the Soul is sinful 〈◊〉 been proved Withal may not I say it 's easier to resist the Temptâ—â— than these in that they are so near close and continued and who is there that though he give not a formal express yet a virtual inâ—eâ—â—â—etative consequential consent he doth many a time unawares when he doth but in the least admit of that which is an occasion of sin Again there is sin habitually in the Will of every Man though at present his Will consents not actually to these Motions These Desires arise from a Will that is corrupted As to that of Christ we say he had no Lust 〈◊〉 his case was different he saith of the Tempter John 14.30 〈◊〉 cometh and findeth nothing in me So that his Temptations were only external and there was no mixture of Evil in them you see it 's nothing to the purpose then to instance in him Now John Crook Who are for Holiness more you Quakers or we who pleads for sin most you or we You say we plead for sin when we deny Perfection in this Life we say you plead for sin in saying 〈◊〉 the Motions to Evil in the Heart if not consented to are not sin we 〈◊〉 this now that your Perfection boasted of is no other than that which every Babe in Christ hath viz. Not to consent to these evil Moâ—â—â—â—â— who now hath most tenderness of Conscience you or we you 〈◊〉 that a motion to Adulteries Murthers Incests are not sin if not 〈◊〉 to therefore need not concern your selves about them groan 〈◊〉 them cry out of them be troubled for them but we say they are sins and their being in us is â—â—â—som and burdensom we 〈◊〉 against them the new Creature in 〈◊〉 is contrary to them and 〈◊〉 with them hates them and cannot bear them therefore we 〈◊〉 the the utter extirpation of them and again no wonder you your 〈◊〉 and your followers prize not Christs Sufferings and Atonemâ—nt but 〈◊〉 Proud Pharisaical resting in Moralities and legal Righteousness 〈◊〉 as you believe this and teach it the people that if no consent 〈…〉 Will to covetous and unclean thoughts there is no sin in them 〈◊〉 Blood is therefore despised by you Paul did despise it in Româ— 7. and was alive self-Righteousness led some to know this by understanding the spirituality of the Law Rom. 7. I was alive without the La◠〈◊〉 c. But to return from whence we came Their slavery appears greatly in this thing in that they adhere 〈◊〉 their Teachers as infallible so that whatsoever they say or write they dare not but believe it as Gospel now is not this Bondage and 〈◊〉 Popish Bondage Yea they are brought into Bondage to every 〈◊〉 Voice any thing they fancy to be but a Vision Revelation 〈◊〉 Oh poor deceived people Yea what Bondage ere long will you 〈…〉 to the Presbytery at Devonshire-House no marrying without their 〈◊〉 judging of matters of fact by their pretended Revelations G. 〈◊〉 solving at his Knees whom he will sending out to the Ministery 〈◊〉 he will You may see this in the little Book called the Spirit of the 〈◊〉 and the other stiled Tyranny and Hypocrisie of the Quakers detected Theâ—e is certainly a great Bondage and slavery to be in Bondage to sin and Lusts and not only the Quakers as thou writest think thus 〈◊〉 others But there is another Bondage i. e. to the Law which 〈◊〉 sore Bondage and that I see the Quakers are in viz. to the Law 〈◊〉 Covenant of works You have tempted God and displeased him 〈◊〉 putting this Yoke upon the necks of the poor people and galled 〈◊〉 necks with it and neither they nor any of you are able to bear 〈…〉 to go about to keep the Law so that in case they keep it not to the height they are damned Cursed is every one c. Gal. 3. J. C. Which you believe all Men must continue in term of Life Answ We say and believe that sin will continue in us for 〈◊〉 Life but that Phrase thou makest use of speaks more viz. our â—â—luntary activity in sin which thou knowest we are against we say 〈◊〉 know that the power of sin is broke by the Spirit in us Rom. 6. 〈◊〉 shall not have Dominion c. But yet it doth dwell in us the Leprosie of Original sin will eleave to us till the House of our Bodies be 〈◊〉 down But John if thou beest for absolute Perfection in this 〈◊〉 〈◊〉 sayest thou not so in this place but thou art for lying hid 〈◊〉 J. C. Parag. ibid. As high as Heaven is above the Earth so far is that 〈◊〉 â—f the Faith of Jesus in you above the Spirit of Antichrist that 〈◊〉 them viz. the Quakers How now is your own Righteousness grown 〈◊〉 haft thou forgotten that thou callest the Gifts and Vertues that 〈◊〉 of God works in your minds but your own Righteousness Answ I am still of the same mind what ever is wrought by the 〈◊〉 is but the Righteousness of the Law i. e. what that Law doth 〈◊〉 in us and of us and that Paul calls his own Phil. 3.9 and 〈◊〉 Righteousness doth grow in us stronger and stronger as we hold 〈◊〉 Communion with Christ but my Confidence which I express in 〈◊〉 words doth not arise from my own Righteousness as thou 〈◊〉 left have it but still from Jesus whom I mention in these words 〈◊〉 height and strength of Faith doth not arise from it self as an Habit 〈◊〉 or Act of ours but from its Object Jesus Christ as before Beâ—â—â—â—â— I say the Spirit of Faith viz. That Spirit that is the efficient 〈◊〉 of Faith in Jesus opposing this to a contrary Spirit of Antichrist Now I have said the Spirit it self was not our own Righteousness but 〈◊〉 it in us and is not the Spirit of God above the Spirit of the 〈◊〉 and smaller Antichrists I believe it therefore speak it and I 〈◊〉 it still and affirm it J. C. Pag. ibid. But take heed of the Blasphemy of the Holy Ghost 〈◊〉 Francis Spira's condition be thine or madness and distraction befal 〈◊〉 Answ To the making up of that sin there must certainly be this 〈◊〉 viz. an Acting against high Conviction certain knowledge and perswasion now I ask my self am I convinced and perswaded that the Spirit of Jesus is in the Quakers I Answer my self 〈◊〉 certainly
then speak the same things with the Spirit in the Scriptures which it doth not and agree with it self in others of God's people in the Nation and it is directly contrary 1 Cor. 12.3 Wherefore I give you to understand that no Man speaking by the Spirit of 〈◊〉 calleth Jesus Anathema Now I have heard Jesus slighted by you 〈◊〉 one will aver it that Naylor said Mary was a Whore and her Christ 〈◊〉 a Bastard Now John I am not perswaded that it is the Spirit of Christ a Spirit there is if not of the same Christ it 's against Christ and in the Room it 's exalted by you above all that is called God and worshipped Fox the younger pag. 53. saith I will make them know that I the Light am the true eternal God that Created all things it sits in the Temple of God shewing it self that it is God i. e. you 〈◊〉 called it God you and your people believe it is God your people 〈◊〉 worshipped it as God attributed that to it that is not to be given to any but God is not this the spirit of Antichrist Let the Reader 〈◊〉 Faldoes Book and turn to that part called the Quakers Idolatry How plain now is it that it is the Spirit of Antichrist that deniâ—h Jesus to be come in the Flesh 1. John 4. Now the known Comment of the Quakers is in the Flesh i. e. the present Flesh the Light being in them the Offices of Christ have been denyed his Prophetical in that they deny the Scriptures to be the Rule and all Ministry but their own 2. The Priestly in that they say he was and is crucifyed 〈◊〉 offered in them Kingly in that they deny all the Government and Discipline of Christ and Ordinances that he hath set up and have 〈◊〉 up a Monarchy at Devonshire-House is not this their Spirit of Antichrist The Parallel will run better betwixt Francia Spira and thy self in that thou hast forsaken and denyed that way thou once was of in London and those that once thou prayedst with and had Communion with It is the Grace of God I acknowledge that hath kept me from 〈◊〉 hitherto and from his condition whom yet many in Charity apprehend was saved As for thy last words of Madness and Distraction I know that the Lord might in Righteousness send it upon me when 〈◊〉 pleaseth and if he do he is just he may do with me as he will but 〈◊〉 recoils of Conscience for writing that Epistle will not occasion it for there are none I can say John that if God turn thee presently into Bedlam nay if with Nebuchadnezzar for seven years together among the Beasts of the Field to converse with them and eat Grass among them till thou hast Hairs like Feathers and nayls like Claws till thou shouldest be like a Vultur or some Ravenous Bird God would he Righteous because thou hast been exalted and lifted up and hath not given neither yet doth give that Glory to Jesus Christ of Nazareth which is due to his Name Dan. 4. Those that walk in Pride he is able to 〈◊〉 J. C. Par. ibid. My Soul could even pitty thee because if thou 〈◊〉 not of these and the like Passages viz. That the Quakers Spirit is a Spirit of delusion and their Doctrine Antichristian Gods displeasure will break out as fire c. Answ What I write I write deliberately I have known the Quakers these twenty years and have Conversed with them and tryed them and believe that if Paul and Peter Moses and David Luther and Calvin had been on Earth they would have said the same and the Generation of the Godly throughout the Nation say the same and therefore in threatening me with God's displeasure thou threatnest all the people of 〈◊〉 in the Nation calling us all but so many Bryars and Thorns â—it 〈◊〉 nothing but to be burned As for thy Pitty Oh that thou wouldâ—◠〈◊〉 thy self and thy followers who ere long will be summoned 〈◊〉 appear before the Tribunal seat of Jesus Christ of Nazareth to give 〈◊〉 account of all your slighting thoughts and hard Speeches of him 〈◊〉 hath been and is the great stumbling stone and Rock of offence among you to this day against which you shall all be broken if you 〈◊〉 not from your errors and one day he will griâ—d you to poude◠〈◊〉 know that this our High Priest pittieth us and hath compassion 〈◊〉 wherein we go out of the way through ignorance he will give Repentance unto Life J. C. To burn thee up among the Bryers and Thorns that muster up 〈◊〉 in Battel against him and his ever blessed appearance in Spirit 〈◊〉 power in the hearts of that poor despised people Answ We do wait for and love Christ's glorious Appearance and â—â—cond Coming in Person and detest that wicked error of yours in preâ—â—ding to the Appearance of the Light in you for the overturning of 〈◊〉 his blessed personal Appearance Oh how will you be ashamed then 〈◊〉 cover your Faces because you have changed the Christ of God into Robbers Light that goeth down to Hell with him in a word none 〈◊〉 despise the Quakers for their Poverty as thou seemest to intimate 〈◊〉 for their desperate Pride Scornfulness Stiffness and Hardness in 〈◊〉 strange Opinions It 's well if we could see them coming out of 〈◊〉 errors as fast as out of their Poverty John thou art worse than â—am the conjurer for he did but endeavour but thou hast actually â—ed all the Israel of God Your Religion will turn at length into â—letons Religion I fear several of you do center there that is a curâ—â—â— Religion let your inchantments fall upon Babylon and Hell from â—nce they came there is one cursing them whom God hath blessed 〈◊〉 blessing of Abraham is upon us through Jesus Christ who will one â—judg betwixt you and us J. C. Pag. 16. God hath and doth always bless the Faithful among 〈◊〉 and they shall be blessed Answ This is John Crooks Testimony in the end of his Book We 〈◊〉 like wise that God doth bless the Quakers and that very much 〈◊〉 alas it is with Esan's Blessings and Ishmael's Blessings left-hand Blefâ—ings those that are faithful as thou sayest i.e. industrious and honest in their callings with the Riches of this World the highest Blessings we 〈◊〉 see is only this that being faithful to the Light within they continue in Morality but they live not at all in the knowledg of 〈◊〉 Christ but the God of this World doth strangely blind them 〈◊〉 Now if the Gospel be â—id it 's â—id to them that are lost 2 Cor. 4 3.â— what an efficacy of error do we see upon this people presently to believe so many â—ies what a fore heavy hand of God is against you in that they are left to such scattered naked bewildred Judgments in the things of the Gospel that we can conclude no other and have every day more ground for it than other that as
God 5. Dost thou Believe that the Man Christ is any where now in being besides that being that the Quakers say he hath in them and if so â—here is he In Heaven Earth or in every Man and every Greaâ—re 6. Whether the Light that you say every Man hath be a Creature or no 7. Whether the Light that every Man hath be of the very same Nature with the Spirit of Faith and Regeneration or of a different kind or take it thus Whether it differ from the new Creature in â—â—cie 8. Whether that which Jesus Christ of Nazareth did and suffered above six hundred years since in Judea be not the matter of fallen Man's Instification in the sight of God 9. Whether any actions or sufferings of any besides these of his have â—y merit worth desert in them to purchase anything at God's hand for any of Mankind 10. Whether Christ Jesus died in the room place stead of any or only for their benefit or advantage 11. Whether God's imputing Righteousness to any Man be any thing else but his putting Righteousness into the Creature by Sanctiâ—ing of it 12. Whether Justification be not an Act of god in absolving and â—â—quitting a sinner for Christ's sake in opposition to condemning as in Rom. 8. Who shall lay any thing to the charge of God's Elect it is Gad that Justifies who shall Condâ—mn and accounting him Righteous for the personal Righteousness sake of Christ that was wholly without the sinner 13. Whether God doth not find every one ungodly and in their sinâ— when he first gives Faith to them that justifies them according to that Rom. 5. He Justifieth the ungodly 14. Whether by the Blood of Christ thou mean est any thing that is not in thy heart and soul within thy self whether thou meanest that material Blood that was shed from that material Body of Jesus of Naâ—â—teth when he did hang upon the Tree at Mount Calvary without the Gates of Jerusalem withal his material real sufferings both of Soul and Body 15. Whether that Blood theâ—e shed was not the Blood of God according to Acts 20.28 he being God as well as Man 16. Whether Remission of all sins was not actually purchased by the Death of Christ above 1600 years since for all that have been or shall be saved 17. Is any Man any father Justified than Sanctified any farther forgiven than according to that Degree that sin is Mortified in him 18. Whether is Justification any thing else but an Act of the Light within every Man upon obedience to it giving Peace 19. Whether is there any good work done by any Man before he is Justified and forgiven all his sins 20. Whether Faith as a Habit in or Act of our Mind or any good work proceeding from the Spirit in us be any part of that Righteousness that Justifies 21. Whether there is any such thing in the Nature of God as Vindictive Justice so that sin must be punished upon all them that accept not of the Atonement of Christ Jesus by the Sacrifice of himself 22. Whether the Light within or the person of Christ without be the object of Justifying Faith or whether Faith be any thing but obedience to the Light that every Man hath 23. Whether have not all the Sons of Men Christ excepted the guilt of Adam's first transgression upon them before they are Justified and called and so are by Nature Children of Wrath Rom. 5. in him we all sinned 24. Are any so perfect in this Life as to be above the confession of Sin to God 25. Of what Use is that Intercession of Christ as a High-Priest in Heaven 26. Whether there be a higher Prophecy than the Writings of the Prophets and Apostles and it so where is it and what is it 27. Are not the Holy Scriptures of the Prophets and Apostles the Rule of Faith and Life 28. Whether dost thou believe that the sime natural Body of Man after the departure of the Soul from it doth rise to Life again 29. Whether are our distinct personal Beings preserved in the future state whether we lose them being swallowed up into God at death 30. Whether the Light that every Man believed in obeyed trusted to is not the Jesus the Righteousness the Justification the Blood the Remission the Mystery the Experience the Faith the Cleansing the Sanctification the Shedding Drinking Sprinkling of the Blood is it not the price of infinite value that freeth from the Wrath is it not the Life the Vertue of the Blood the choice Raiment the putting it 〈◊〉 the opening of the Understanding to know the Mystery which words and phrases are all in this thy Testimony Answer plainly is there any more in thy whole Treatise and this Postscript than this viz. to the Light obey the Light and whoever doth not is but in the History is but a Prodigal in a 〈◊〉 Country seeding among the Swine a poor naked starved Sinner every one that takes not up this Pâ—inciple i. e. is not a Quaker Let the Reader in these two following Columns compared together 〈◊〉 how near a kin the Quakers erroneous ways opinions and Practiâ—â—â— are to those of the Papists and so judg whether they had not their Original from Rome and John Crook do thou see thy self in this 〈◊〉 and behold thy spots that they are not the spots of God's Chilâ—â—â— see how like the Daughter is to the Mother the young to the 〈◊〉 Antichrist and repent and come out from among them lest thou with thy followers tast of her Plagues The Quakers and the Papists Parallel'd The Quaker The Papist 1. THe Quaker Believes that every one of then Teachers is infallible whilst he is a Preaching and Writing in or by the Light 1. THe Papist Believes that the Pope is infalâ—ibâ—e in the Chair 2. That the Body at Devonshire House must determine all things and every particular Quaker is to stoop to the Light of that Body although his and her particular Light dictates otherwise See the Book stiled the Hypocrisie and Tyranny of the Quakers 2. The Papist for an implicit Faith and a believing as the Church believes 3. The Quaker sets up his Light within equal with the Scriptures nay above them 3. The Papist sets up their Traditions equal with the Scripture 4. The Quakers are for Enthusiasm immediate Revelations and Voices and Visions 4. Many of the Papist's Doctrines and Orders came this way by pretended Revelation see Stillingfleet's Fanaticism of the Church of Rome 5. The Quakers say the first Motions to evil arising in the Heart if not consented to by the Will are not sin 5. These say the same viz. that Concupiscence is not sin 6. For Perfection in this Life 6. So the Papist for a State without sin in this Life the Beguardij in Germany Stillingfleet Idolatry of the Church of Rome Page 294. 7. That to attend to the Light that every one hath is sufficient for Salvation 7. See Stillingfleet idolatry pag. 295. That
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
so then Ignatius Loyola the first founder of Jesuitism was a Quaker as you may see before Pag. 72. 3. Thou implyest that God is offended by putting off the Hat in Saluting a Friend then it must be a sin and if a sin a breach of some of the words of the Moral Law delivered by Moses and if so I ask of which Whether of the 5th viz. Honour thy Father and Mother 4. It seemeth thou thinkest a Man ought to keep his Hat on though he is perswaded otherwise and so acts against his Light The third thing Bayly saith the young Man was no Quaker because of that passage that he hath viz. I was ready to assent to every thing the Quakers did whether I saw ground for it or not upon which thou askest whether this be the Quakers way Reply He saith only That he was ready to assent not that he did assent 2. I appeal to any impartial one whether there be not as perfect superstition among the Quakers as among any people under Heâ—ven an affected doting imitation of their Teachers in many things whether any ground for them or no in themselves 3. See the Books stiled the Spirit of the Hat and the other called the Tyranny and Hypocrisie of the Quakers there may you find instances by name of some Quakers that have been called upon at Devonshire-House to submit 〈◊〉 the sence of the Body though it was not according to the Light that he or she had at present The 4th thing is about that manner of Speech which the Quaker 〈◊〉 viz. Thou and not You to single persons asking whether it be the Quaker way Reply Yea it is the way of some Quakers whom I know and coulâ— name they do speak in this common way which is as proper thougâ—â— not in other Languages yet in ours as the other as instances you 〈◊〉 in the Translation of the Scriptures into our Language but to concludâ— this the young Man was of this mind Pag. 3. of his Book viz. the finding something within that did convince him of sin and hearing 〈◊〉 Jesus that came to save sinners because likewise the Quakers 〈◊〉 much of the Light that every Man hath and that there must be Obedience to it did believe that this was the Christ and so did obey the Light 〈◊〉 Christ and found a reformation insomuch that Pag. 8. he thought that he was perfect and without Sin and that he had not if God should call him out of this World one sin to Answer for Now Bayly is not he that is of this mind a Quaker yea a perfect Quaker to Believe the Light within to be Christ to obey this as such to be faithful in it to a Pretended perfection is not this the Faith Way Spirit Principle Life Soul of a Quaker And thou canst not Bayly refuse any but own him that is thus minded although his Light at present tells him that he ought to put off his Hat and Salute his Neighbour and that by his Light he seeth no warrant for silent Meetings and that it will give him leave to say You as well as Thou unless thou wilt take up and defend this Prnciple which is already started at Devonshire House viz. That every single person must be guided not by his or her own single Light But by the Light of the Body of your Teachers which Penn hath pleaded for in a late Book So then your first professed Principle is gone and every one must no longer Act as he is guided by his own Light Answer plainly Bayly and rail no more for my calling him Quaker I do still believe by all that ever I could learn by my Converse with the Quakers and reading their Books that he was as real a Quaker as was in England had as far improved their Principle as any of you as for the other things thou mentionest they are but the Appurtenances of a Quaker He that hath the Soul and Body of a Man is certainly a seal Man although he wants some Hair or Nails or the like So here or I look upon this Clownish Custom rather as an excrescency from the Body as a Wen or Wart or some proud Flesh rather that is arisen and grown out of your false Principles that leads directly to Pride and Affectation and singularity in Carriage and Behaviour placing Religion where Christ never did in Hats Lace Ribbon saying You and Thou c. So that Will. Bayly I have not lyed as thou sayest but have told the Truth and need not be ashamed of it The young Man hath sufficiently in his 〈◊〉 Book testified that he was a Quaker which the Reader may view In Pag. 24. Thou lookest upon this abstaining from saying You in our ordinary discourse to be that bridling of the Tongue spoke of in James 1.26 Now I query is every one that useth this mode of speaking guilty of an unbridled Tongue And doth every one that is such deceive himself and his Religion in vain And so he is damned Again I query whether James the Apostle doth not by this viz. not bridling the Tongue understand the same with that in Chap. 3. giving Liberty thereunto to Curse Men v. 9. while we pretend likewise to bless God therewith now if any people in England he so guilty as you this way let others judg so that sooner might all the Wild-Horses in a Country been ruled and broke with Bitts and Bridles than this people caused to desist from cursing all about them What a bridled Tongue this Baily hath you may see in his Book which is full of Railings In the same Page thou speakest of thy sufferings for these things Reply We Justify not them that persecuted you but say if you suffered not in some things as busie-bodies in other mens matters disturbing many a Holy Man in his Ministry but as Christians you need not be ashamed glory not in your sufferings but learn to glory in Jesus Christ In Pag. 25. Thou assertest that silent Meetings are a means through which the Quakers came to know the Lord and thou goest about to proâ—â— that the Writers of the Scriptures and Holy Men of God of old calling them your Brethren were for silent Meetings in their Practice Reply I have read in Rom. 10. v. 17. That Faith cometh by hearing but thou assert'st it cometh without hearing v. 14. How can they beâ—â— without a Preacher but thou hast found a way by silent Preaching 1 Cor. 1. it 's said By the foolishness of Preaching to save c. but it 's foolish to talk so here is a way found out to save without Preaching I query what that Lord is and what that Salvation is that ye came to know by silent Meetings Whether any other than the Light within and Obedience to that Light and thereupon some Peace which indeed may be attained without the Gospel being heard The Indians have this in their Religious Meetings but can Jesus Christ the Lord and Salvation by him be known
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
thee as to thy Wife and Estate to take them from thee What can be the tendency and import of this Phrase so frequently used in thy Book only that you think we have no Right or Claim to the Scriptures as our Rule or that you would if possible take them from us as the Pope from the People Your Rule we are sure they are not otherwise you walk not according to your Rule for ye practice not many things that Christ commanded in the Scriptures Baily It follows that the Faith that Justified them and their Salvation was without by a Righteousness or Person wholly without as ye do Reply I am not here concerned to Answer in that these are not my words nor the young Mans words my words were cited a little before in that same Page of thine line 4. the Reader may see them is this to do Justice Arguments of Baily to prove Man to be Justified by inherent Righteousness Answered B. PAg. 36. Did they not say their Faith wrought by Love Reply The Faith that receiveth Christ's Righteousness doth work by Love but as it works by Love in us it is not the Righteousness that Justifieth nor receiveth it any vertue or efficacy from this working by Love to Justifie us in the sight of God but still the Righteousness that Justifieth us is in the Person of Christ as its Subject Baily And purified their Hearts Acts 15.9 Reply There is a purifying the Heart in Sanctification and in Justification also and both are through Faith it is upon Faith we are Actually forgiven by the merits of Christ thus our hearts are cleansed from the guilt of sin and this is chiefly to be understood I apprehend in this Text. Again by Faith our Hearts are purified in that the New Creature begins in Faith upon our believing we are turned to God begin to Repent and be Holy but yet our Justification is not our Regeneration nor this purifying of the Heaâ—â— in our Sanctification the Righteousness whereby we are Justified B. And that the Righteousness of the Law was fulfilled in them who walk not after the Flesh Reply That Scripture Rom. 8. That the Righteousness of the Lâ—â— mighâ— be fulfilled in us cannot be meant that it should be fulfilled in our persons in that in v. 3. before he saith For what the Law could 〈◊〉 do in that it was weak through the Flesh Now if we could in our own persons fulfil the Law then might we be Justified by the deeds of it but in this v. 3. he had said the Law could not Justifie because it was weak through the Flesh i. e. since the fall none ever that was but meen Man could keep it so it was invalid to Justifie then it follows God sending his own Son in the likeness of sinful Flesh c. That the Righteousness of the Law might be fulfilled in us By Christ coming in the Flesh and being a Sacrifice the Law was Answered in us he having our Nature and being our Head and Surety in our Room and the Law is not fulfilled by any other nor in any other way thou sayest in one place of thy Book that thou hast known the Scriptures from a Child O! that thou hadst but understood this one great place of Scripture thou wouldest never have turned Quaker B. And that the Anointing was in them and was their Teacher and that it was Truth and no Lie Reply May not this be true and yet the other Doctrine also The Spirit here spoke of is in all the Saints and is their Teacher what then did the Spirit therefore dye for the Church shed its Blood on the Cross was that made under the Law is there no distinction to be made betwixt Christ and the Spirit Is that which the Spirit works in the heart of a Saint that very self-same work and suffering and Obedience which Christ acted and sustained in Judea and at Jerusalem we are for inward Righteousness but this is not compleat enough to Justify us B. And was he not their Righteousness Sanctification and Redemption Reply In this Scripture these two viz. Righteousness and Sanctification are plainly distinguished which thou wouldst confound we have both from Christ and by him but they are not both one B. How their Salvation was wrought out with fear and trembling and â—…t it was God which wrought in them to will and to do of his own good â—…ure Reply As to the first of these we shall have an occasion to mention when we come to that part of the Book wherein he goeth about to prove all God's people to have been Quakers The other is true and 〈◊〉 own God's working in us both to will and to do every thing that 〈◊〉 good but yet neither our willing nor doing by his enabling of us is the Righteousness that Justifieth us in the light of God These are all thy Arguments to prove we are Justified by a Righteousness within not without how strong they be let the Reader Judg. After some Repetition of my words in the Epistle viz. Of Christ's being amongst us and that I said we eat his Flesh and drink his Blood that we have Christ both within and without c. Thou Paraphrasest thus B. Now if Jesus Christ dwelleth in you doth not the Saviour dwell in you and if you eat and drink his Flesh and Blood is it not then in you Reply The Saviour Christ is in us by his Spirit but yet neither is the whole person of Christ in us for he is Man as well as God this Union doth not confound our Person and his Person nor our Actions and his but they are distinct neither is this In-dwelling and Union the Righteousness that Justifieth us we eat and drink his Flesh and Blood by Faith so have the benefit of his Obedience Sufferings and Death the Spirit causing us to trust to the Merit of them as Sinners but yet the Flesh and Blood of Christ is not in us unless the Quakers will turn Carpocrations that asserted that they did really eat the substantial Bodily carnal Flesh and Blood of Christ or Papists that assert the very Flesh Blood and Bones of Christ are turned into the Bread or rather the Bread into the Body of Christ Yet the Quakers have asserted this that the Man Christ is within us meaning nothing but the Light within but of this before Thou intimates thus much here Baily that the Flesh and Blood of Christ is nothing else but the Light that is in every carnal wicked Man In the close of Pag. 36. B. Would not this be madness and folly for Paul to say I count all loss and dung that I may Win Christ and that I may be found in him not having those Gifts and Vertues which the Spirit of God worketh in me Reply I query and Answer plainly whether those Gifts and Vertues of the Spirit which he had within him were not his own Righteousness i. e. his own Faith Love Humilty and Prayers Tears Fastings
our Persons it is nothing but Sanctification the Quakers think nay nothing but an Obedienâ—â— to the Light that every Man hath B. According to the Scriptures of Truth Reply But yet not worthy to be the Quakers Rule it s well we call these Scriptures our Rule which are owned by the Quakers to be Scriptures of Truth B. And yet desire that the Gifts and Vertues that the Spirit of God works in our minds may stand Reply But why dost not thou speak out do you desire that they should stand for Justification B. Had not Gamaliel more Wisdom and Patience c. Who said iâ— the Work was of God it would stand and they could not overthrâ—â— it Reply That work was the Preaching of this Doctrine that we assert as thou mayst read in Acts 3.30 31. The Death of Christ and his Exaltation and Repentance and Remission of sins through him which Doctrine ye do plainly oppose and instead of Jesus of Nazareth ye set up Nature in his stead and say B. Man's own Righteousness is Rotten and must fail as in the last page of your Book Reply The young Man speaks this of a Righteousness that some go about to set up in opposition to the Righteousness of Christ apprehending which is true that there is no Christian that hath any 〈◊〉 of an inherent Righteousness but is so much inlightned that â—eseeth the way of Justification by the blood of Christ whoever then hath any such thoughts to make inward Righteousness to stand for Justification have indeed no true inward Righteousness but it s meerly 〈◊〉 they never had the Spirit aright nor Faith how can their Righteousness be but Rotten though indeed comparatively to Christ's personal Righteousness all Righteousness is but Rotten in that there 〈◊〉 mixture of the Flesh in the exercising all the parts of it though the Spirit of God be holy and pure that is the Author of it B. Who is Antichrist now W. H. the Quaker or thee Read 1 John 〈◊〉 3 4. and consider Reply It 's well W. B. If thou wouldest stand to the Test of this Scripture have you confessed that Jesus Christ is come in the Flesh 〈◊〉 which of the Quakers you will say ever denyed the History 〈◊〉 do not the Devils own the History to be true yea they gave their Testimony That he was the Son of God Mat. 8.29 Then this is not 〈◊〉 there must be something more Now surely Christ's coming 〈◊〉 Flesh was for some end some great end we ask what it was To be a propitiation or only as an Example if you think that Christ 〈◊〉 not to offer up himself as a Sacrifice to atone Justice and so to expiate for sin you do deny Christ to be come in the Flesh Again what is become of that Flesh we say it 's in being still in Heaven Christ is 〈◊〉 still hath the Nature of Man in Union with the Godhead but 〈◊〉 for you to cry up a Light in every Man to be the Christ the Mediator and so to overturn the Manhood of Jesus you plainly deny Christ to be come in the Flesh he is come in the Flesh in Man's Nature you say but that Nature is vanished you conceive and Christ withâ—â—◠〈◊〉 a great Idol as Pennington writ in a letter to Cobbet And must this Manhood of Christ ever be seen again no we are called Gazers by the Quakers that speak any such thing Why but surely this waâ— implyed in this comprehensive Character viz. Christ to be come in the Flesh Is not he in that Nature to Judg the World Acts 17. by 〈◊〉 Man whom he hath appointed was not this one end why he took it â—â— him but the Quakers deny any second coming but that coming to their Spirits and hearts in Obedience to the Light now who is Antichriâ—â— Baily To deny the Propitiation Sacrifice to say there is no Justification No Remission of sins indeed no Resurrection of Christ For if Christ 〈◊〉 no Manhood now how can we say his Body rose what became 〈◊〉 after the Resurrection no Ascension no Intercession no second 〈◊〉 therefore by all my discourse with them and perusing of their Writings I believe it thorowly and believed it when I writ and writ it then deliberately calmly and so do now and am willing to 〈◊〉 of your Faces in the most solemn publick Meetings you have to make it good that your Doctrine is Antichristian and in Diametrical opposition to the Apostles Doctrine B. For we can prove our Doctrine to be parallel with the Doctrine of the Apostles and Christ himself by the Scriptures of Truth Reply I suppose thou meanest that the Doctrine George Fox brought out of the North is of equal authority with that of the Apostles Paul Peter and John what ever it was nay with that of Christ in that George Fox was as infallibly inspired as any of them thou Judgeâ— in this 38. Page the Reader may take notice of this passage B. I testifie for God you call his true and faithful Witness in you 〈◊〉 Devil Reply Is this one of the Testimonies that the Quakers give for God to testify to a Lye a plain Lye Where do we call his true 〈◊〉 faithful Witness in us the Devil The Devil the young man 〈◊〉 had two Cards to play which were Objections c. The sum is thâ— viz. He was tempted once to be loose upon the breaking in of Light and again to despair upon misapprehension that only sins to the 〈◊〉 of Conversion were taken away by the blood of Christ Now 〈◊〉 is it but the Devil that would drive Souls either into Loosness or Despair but how any can say that he calls the Light within the Devil from hence I see not There is only thus much in it that after God undeceived him and had shewn him that the Light within was not the Christ nor sufficient for Salvation but rather misguided himâ—â—â— several things and then the Spirit of Jesus did truly lead him to 〈◊〉 right Christ and gave him some sound knowledge then steps in Sâ—tan with his Temptations to blind and mislead him Thou mightest 〈◊〉 well say that when-as it is writ That Christ spoke to Peter Get 〈◊〉 behind me Satan that was the Light within Christ calls it Satan Wheâ— he told Peter that Satan had a desire to Winnow him i. e. the Light within the true and faithful Witness he speaks this of B. It 's the Word of the Lord unto you all Reply And yet quarrels with us for calling the Scriptures the Word 〈◊〉 B. And thou W. H. saith the Quakers catch many simple hearts and 〈◊〉 them in perfect Popish Slavery and Bondage and callest them Foxes 〈◊〉 Seducers Reply This hath been made good abundantly in the Answer to Crook where he takes notice of the same thing and here is not a word spoke 〈◊〉 to any purpose to invalidate my Charge Let the Reader new my Lines which would be tedious to transcribe Only pag. 39. 〈◊〉
this point if it were possible to forget my experience Who knew a time when the Lord gave a Light which I perceived by its workings and operations in me was of a different Kind from that which I had from my Childhood I dare in this point appeal to any that have had experience of the work of the New-Birth upon their hearts Arguments that Baily offers to prove That every Man hath the True Saving Light And that the Light that every Man hath and the Spirit of Regeneration differ not in Kind HE saith That John did testifie That it was the true Light that Lighted every Man that cometh into the World John 1.9 and adds That all Men through him might Believe Reply We have opened this Scripture and given the sense of it and it 's nothing to the Quakers purpose 2. The next Scripture for Proof is Tit. 2. The Grace of God appeareth unto all Men. Here Baily saith Paul is as large in his Testimony as John Reply I think so likewise they do agree in their Testimony every way and one is as large as the other But neither of them in these Scriptures that have been brought speaks a word of the Light within that every Man hath As to this last Scripture this infallible Man is utterly mistaken in the reading of it as before p. 3. Scripture This is the Condemnation That Light is come into the World c. Reply This is spoke of the Person of Christ the Fountain of all Light and of his coming into the World when the Eternal Word took Flesh Argument 4. And the wicked Sloathful Servant was not condemned because he had not a Talent but for not improving of it according to his Masters requiring Reply The Conclusion from hence must be this Therefore every wicked and sloathful Servant hath a true and saving Light and it is of the same kind with that which the best Believer hath Then is the wicked and sloathful Servant a true Believer in some Degree But let us see what Talents these were that are spoke of in those three places Matth. 25. Mark 13. Luke 19. Are we not to understand by these Talents those Offices that Christ did appoint in his Church and Gifts to discharge those Offices This will appear if you consider in Matth. 25. For the Kingdom of Heaven is as a Man Travelling into a far Country who called his Servants and delivered to them his Goods Mark 13.34 it 's said Taking a far Journey and left his House and gave Authority to his Servants and to every Man his Work What could this going a far Journey be but Christ's leaving this World upon his Ascension going to Heaven And compare Ephes 4.8 with this It 's said He Ascended and gave Gifts and tells us there of what kind viz. Prophets Apostles Pastors Teachers c. Officers in the Church as we said before and Gifts to discharge those Offices So then these Servants to whom he distributes these Goods are not all Men in the World as thou Baily wouldst have it For he calls them his own Servants his House but they were such certainly that were in a profession of the Gospel and had Evangelical Gifts bestowed from Christ upon them for the use of their Brethren That these Talents cannot be any Natural Gifts which all have and of which sort the Light within is will appear presently 1. They were such Talents upon the Improvement of which there was Eternal life given v. 21 23. But now Eternal Life is not given upon the Improvement of any Natural Gifts For then that which is Natural would be saving which we have disproved before p. 112. 2. In v. 30. It 's said That the Servant that did not improve the Talent was cast into utter Darkness Was not that Hell think you to be damned Yes surely But now God doth not damn all and send them to Hell that do not improve their Natural Gifts the Light within c. No for the Lord we read converted many that finned against the Light of Nature and Conscience and doth so daily by his Grace To worship Idols Stocks and Stones to abuse themselves â—â—th Mankind to be Drunkards c. are all against the Light of Nature But these things the Corinthians were Guilty of 1 Cor. 6.9 yet upon the Grace of God coming they were Converted Washed Justified Sanctifyed and were not thrown into utter darkness This Word was done for them when they were not improving the Light within but sinning against it to the utmost 3. It is such a Talent that this is said of it viz. From him that 〈◊〉 not shall be taken that which he hath Now if this was to be understood of the Light within every Man then it must be taken away upon the non-improvement of it and if so then must every one it 's taken from cease to be a Man or become a Mad-Man For if the Light be Nature and if Nature be taken away Man ceaseth to be a Man and is not fit for any Society of Men will become as a Bruit not discerning betwixt Good and Evil and be a Fool or Idiot But this we do not see many ungodly Men that do not turn Quakers yet are not Fools many that have been Quakers fallen from them to Loosness and Debauchery yet not Idiots Why then Baily this Scripture is nothing to thy purpose The Slothful Servant was Condemned and that Justly because he did not improve his Talent but it will not therefore follow That this Talent was the Light within every Man and the very same in kind with the Spirit of Adoption and Regeneration as thou sayest I have Reader more fully opened this Scripture because it 's a Scripture that they often make use of and pervert Baily But if all Men are not Lighted with the true Light then some Men have no true Light Reply All Men we grant are lighted with the Light of Nature which we speak of and that it is in its kind a true Light we have granted So that the Inference should have been this viz. Therefore some Men have no true saving Light and that we have proved to be true Baily Then why should such be Condemned that are so miserably deceived Is this equal Reply Who art thou poor crawling Earth-Worm that should reason with God and call him to an account for his matters I ask in order to satisfy this bold Question whether any carnal Man doth to the utmost height at all times obey the Light within If not God then is Righteous in Condemning him If thou Object viz. That we say It is not sufficient for Salvation so that one will be miserably deceived if he trusteth to it and hath not a better Guide I 〈◊〉 God is not bound to give his Good Spirit to any one no Law oâ—â—geth him He certainly may do with his own as he will Object But Man hath not power to come up to that which God requireth Answ If Man hath lost his power
Pardon Peace Holiness Eternal-Life This word Drink is but a Metaphorical word implying that we can have no Benefit nor Good by Christ except there be an Application by Faith Baily For out of the heart proceed evil thoughts and Mark 7.21 22 23. From within out of the heart of Men proceed evil thoughts Adulteries and defile the Man Now must not these evil thoughts be purged out But how and by what means must these evil thoughts be purged Seeing they are within Must not the Antidot be taken inwardly when the Poison is within What is it that must cleanse but the precious Blood of Christ Reply This is the sum of what thou sayest in Pag. 43. We grant that sin comes from within therefore is there a Fountain within from whence these evils flow which we call Original sin Every Man is tempted Jam. 1.14 When he is drawn away of his own Lust c. Rom. 7. Sin wrought in me all manner of Concupiscence This the Quakers deny Now Man in his Natural state can do nothing else but sin Gen. 6. The Imagination of the thought of his heart is only evil continually notwithstanding all the Light he hath within Hereupon must there needs be great defilements upon his Mind and Conscience 1 Tiâ—â— 15. Their Mind and Conscience are defiled This defilement consists in the guilt of Sin and in the power and presence of sin These defilements must be taken away and there is nothing will do it but the Sufferings and Blood of Christ Now the guilt of sin is taken away by God's Act of not imputing sin to us upon Faith Which Faith is wrought in us by his Spirit in that Christ was made sin for us 2 Cor. 5.21 As for the power of sin this is broke in us by the New Creature and Sanctification which begins in Faith on Christ Now as this work is carried on in the Soul so the presence of sin is more removed But it 's the will of God that the work of Sanctification should not be so absolutely perfect in this Life So that Sin hath some presence in the best of Saints yet no condemnation to them because they are in Christ See then we are for an inward work upon the heart of Man a work of Sanctification which the Light of Nature will never produce but there is a necessity of the Spirit of Grace to be given This work is but the Fruit of the shedding of the Blood of Christ Thereupon it is that we have Faith given as well as pardon Phil. 1.29 To you it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the behalf of Christ not only to believe c. All this pains Baily that thou hast taken is only the Reader now seeth to throw down Christ's glorious Person and set up corrupt Nature in his place And by Blood and purging c. is nothing meant by you but the Light within and Obedience to that I would not omit any thing that hath the least shew of Argument and desire thee Baily if thou write again to do the like by me The next Scripture is 1. Pet. 1.19 Baily Speaking of the Blood Did it not Redeem people formerly from their vain conversation Reply Yea it did and it doth now and nothing else It was not the Light within Many had this the Jews had it the Fathers of these he is writing to yet they walked in vain Conversation i. e. in error and superstitions after Traditions as he there speaks And so multitudes of Heathens at this day and many in this Nation But whoever Christ hath died for shall effectually be called from such a Conversation The offering up of himself was the Meritorious cause of all Holiness Whoever then walk in the vain Conversation of error false Worships Superstitions Wickednesses to the end manifest Christ never dyed for them They were not Redeemed nor bought with his precious Blood In the last Parag. of the 43. pag. thou speakest of the Indwelling of Christ in his people by his Spirit 2 Cor. 6. I will dwell in them c. And of his presence in the Gospel-Churches walking in the midst of his Golden Candlesticks Reply Both these surely are consistent with Christ's being a person without and all his suffering without These all are but Fruits of Christ's dying for his Church But before I leave this one Scripture in Prov. 16. thou hast viz. By Mercy and Truth Iniquity is purged What meanest thou by this I am afraid thou art a down-right Papist The Papists say that by Alms-giving Iniquity is taken away Dost thou think so For that is Mercy So by doing to others as we would be done by is sin pardoned for this is Truth and Righteousness Speak out Is there any thing that Man can do which thou dost here imply that can take away his iniquity Is this the Blood that thou owned'st before Then may many unclean Drunkards have their iniquities purged yet remain so For several of them it 's known are merciful to the Poor and true in their Words and Promises and Righteous in their Trades Surely then it is more safe to understand this Scripture of the Mercy and Truth of God his Mercy promising forgiveness through Christ and his Truth in making this promise good Thus is Iniquity Forgiven Redeemed Covered In the Hebrew it is in Mercy and in Truth is iniquity redeemed or covered Thou art a very unhappy Man in citing Scriptures In the 44 and 45. pag. I find nothing of any weight or Argument Let the Reader view it Much of pag. 44. is the very same that he said before of me and of the young Man he sends some shot in Railing in Parag. 2. and breaks forth into the Praises of the Quakers and Thraso-like boasts in his confidence And thus goeth on threatning all but themselves as Babylon and Antichrist At length concludes pag. 45. in the 4th Parag. in Prayer He begins thus viz. Arise O God c. he ends with a Doxology viz. To whom be everlasting Praises Glory and Thanksgiving from all that know thy Name God over all Heaven and Earth blessed for ever and ever Hallelujah Now I have read over the Prayer once again I find not one word of Christ in it nothing desired in his Name or for his sake and am greatly jealous and desire therefore to be satisfied in this Question having said so much before as thou hast Whether thou dost pray this Prayer to any other Person or thing than the Light within which thou callest here God over all Heaven and Earth blessed for ever giving Halelujahs to it If thou write again I pray thee resolve me who thou prayest to and why not in the Name of the Mediator Jesus In pag. 46. The Reader may see much of the same he had before applying himself to me calling me to an account for what I have written appealing to my Conscience Where there is this passage Parag 1. And see if thou canst stand by them when
those that are chose in him Is the Light within the Elect Seed Then it must be saved yet it goeth to Hell with many how comes that to 〈◊〉 But ye lose your selves for want of found knowledg and sound 〈◊〉 you speak you know not what following your Teachers 〈◊〉 chusing to use them rather than Scripture-Language The four next lines I have Answered before in the Body of the Book 〈◊〉 in the last line of the 55 Page thou callest it the Light of the Son of 〈◊〉 and a little before The Son of God and Elect-Seed See thy â—onsistency Mary Which he hath given for a Leader to his people to lead out of all 〈◊〉 into all Truth And those that have followed the Lord fully and â—â—â—thfully therein have found Life and Salvation According to that 〈◊〉 he shall save his people from their sins not in their sins Answ What an Efficacy hath Error upon the minds of poor people when the Lord hath given them up to blindness of heart How 〈◊〉 thou call the Light within every Man The Leader of the people which is applyed to Christ's Person in the Prophets who leadeth 〈◊〉 people by his Spirit in the use of the Holy Scriptures Is Nature â—me the Leader Fallen blind Nature the Captain of your Salvation What tumbling into Ditches must there then needs be What a â—phetess art thou in Israel to say likewise that this Light is Jesus 〈◊〉 therefore had that Name given it as it was to be born of Mary His 〈◊〉 shall be called Jesus for he shall save his people from their sins So 〈◊〉 why not Emanuel as well God with as in us God have merâ—â— on thee It 's Recorded in History that when some malevolent Spirits 〈◊〉 a mind to make disturbance in the Nation in the absence of the 〈◊〉 their treasonable way was to set up a Counterfeit to whom 〈◊〉 would give the Name of him that had Right to the Crown Thus 〈◊〉 Quakers do give all the Names Titles Attributes to the Light 〈◊〉 every Man that is but Nature that this way they might lift 〈◊〉 into the Throne of God Which is desperate Treason against Christ the Lord. Whose Glory he will not give to another Mary And therefore come down out of that high and lofty Spirit and 〈◊〉 that which convinceth thee of sin For all that will not how thereâ—â— will be broken thereby Answ The Law of Moses is greater than the Light that every Man â—â—th It will shew more sin in Man than the Light can Rom. 7. 〈◊〉 not known sin but by the Law But to make the Law of Moses Jesus Christ would be an intoleraâ—ble thing But it 's a higher villanie to make Nature to be the Christ 〈◊〉 to be be worshipped as here thou dost At the Name of Jesus every Knee shall bow Phil. 2. 10. To the Law in my Conscience I have been faithful in 〈◊〉 drive me to Christ the Mediator By the Law is the Knowledg of 〈…〉 is this or the Light within every Man That Jesus that every 〈◊〉 must bow to Doth either the Law or the Light within convince of 〈◊〉 in order to drive to it self as the Saviour O what darkness is 〈◊〉 Christ and none but he is that Stone that whoever trusts not to 〈◊〉 be broken to pieces Mary There is not an easier way unto Life for thee than there 〈◊〉 for us Answ The Scripture saith Luke 13.24 Many shall seek to 〈◊〉 and shall not be able Many of the Jews did strive but missed 〈◊〉 they sought it as it were by the Works of the Law Rom. 9. 〈◊〉 as the Gentiles that followed not after Righteousness did attain to 〈◊〉 Righteousness of Faith You Quakers go the same way with the Pharisees I know thâ— Christ Jesus is the only way the Veil of his Flesh Faith in this 〈◊〉 10. He that confesseth with his Mouth the Lord Jesus and believeth 〈…〉 heart that God hath raised him from the dead shall be saved The Spirit make this way short and easie The work of the Law upon my Conscience hath compelled me to this way And this is the way for 〈…〉 you will be saved He that believeth not shall be damned Exceâ— Believe saith Christ that I am He ye shall die in your sins 〈◊〉 8. 24. Mary And yet we have no Cause to complain of a burdensome Yoke or that the Lord is a hard Master For the Yoke of Christ is easie and 〈◊〉 Burden is Light Answ Following the Dictates of Nature is not the Yoke of Christ for it leads into the Covenant of Works which is a heavy-Yoke 〈◊〉 work for Life And ye are under it And as many as are of the 〈◊〉 of the Law are under a Curse Galat. 3.10 Only you relieve your 〈◊〉 with that which is false As thou mayest see pag. 56. viz. that â—â—ons to evil within us are not sin if not consented to And so 〈◊〉 interpret the Law as the Pharisees that thought they kept it 〈…〉 they broke not out into external sins Christ is no hard Master For he gives strength to do that which he commands But the Light of nature is not our Master as it is yours For we call no thing nor person Master but Christ Jesus to teach us by his Spirit Mary And do not flatter thy self with vain hopes of our fall For the 〈◊〉 look for that shall perish in their holes 〈…〉 My hopes are that your Errors shall be blasted that every which the Father hath not planted shall be plucked up by the Roots This Hope shall not be in vain If I live not in the Body to see it yet 〈◊〉 be If the Tares which the Envious one hath sown grow till the 〈◊〉 they shall then be weeded out and thrown into the Fire The â—ture speaks it And now it is sufficiently manifest to all the Counâ—â— that there are great Errors amongst you You have been weighed 〈◊〉 found too light tryed and found dross 〈◊〉 For we are built upon the Rock of Ages and though the storm â—ction beat on one hand and the raging Sea which casts up mire and in the other hand yet shall we stand for our foundation is immoveable the Gates of Hell shall not prevail against us Answ O that ye were built upon Christ the Rock His Person is Rock of Eternity not the Light that is in every Man but the of Man Christ Jesus This is the foundation the Apostles laid and 〈◊〉 can any of Right lay But ye have gone about to lay another 〈◊〉 your building is according to the foundation You may hold out in an hour of Mans Persecution and Opposition but 〈◊〉 the Tempestuous Sea of Gods Justice beats upon you and his bilâ— go over you and the Whirlwind of his fiery indignation â—â—eth upon you in an hour of Death and in the day of Eternal â—â—â—gment to come the Sandy foundation of your own Righteousness â—all and great will be the fall O the sad disappointments of 〈◊〉
confident ones in that day That will say We have prophecyed in Name and Christ will say I know ye not Therefore take heed 〈◊〉 your Faith be the same with that which Peter professed which 〈◊〉 this of the Person of Jesus Thou art that Christ the Son of the Liâ—â—â— God Against which all the power of Hell shall not prevail But 〈◊〉 profession is that not Jesus of Nazareth but the Light within eveâ—â— is the Christ And against this Faith you may be sure it being 〈◊〉 the Gates of Hell will never prevail for Satan will never fight against it Mary And this is my Testimony for the Lord to thee and all who 〈◊〉 with thee in this Work Answ This Lord thou testifiest for is only the Light of Nature 〈◊〉 thy Testimony therefore is not the Testimony of the Saints in the Revelations viz. The Testimony of Jesus For thou art not in the Faith 〈◊〉 Jesus of Nazareth Mary Cease striving against the Lord in his people Answ Our striving is for the Lord Jesus and that the Light of Nature is not the Lord in his people as you say And so you Rob Christ of his Glory Cease you from opposing the Lord Jesus whose Person is without his people Calling him the great Idol Mary And Repent of your Evil else you and your work will fall together Answ Do thou Repent poor Woman and do thy first works Go to God as a poor sinner in Confession of thy sin as thou hast somtime been taught neither say nor think as I fear thou dost through Pride that thou art Rich increased in Goods standâ—st in 〈◊〉 of nothing When-as thou art blind and miserable and wretched 〈◊〉 naked We see this to be thy state and Counsel thee to buy Eye salve to see thy Poverty and thy nakedness Rayment which is imputed Righteousness here despised by you that thou mayest be cloathed and thâ— thou be not found naked in the day of Christ I Counsel thee with Mary Love the Lord Jesus his Person despise him not fit at his feet and learn the sound Knowledg of him Crucified This is the one thing needful Knowing this assuredly that if you do not Repent and turn from your Errors that though you in confidence say as that Lucifer King of Babylon Isa 14. We will ascend into Heaven We will Exalt our Throne above the Stars of God we will ascend above the heights of the Clouds We will be like the most high yet shall ye be brought down to Hell to the sides of the Pit Luke 19.27 But those mine Enemies which would not that I should reign over them bring them hither and slay them before me 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him 〈◊〉 Anathema Maranatha Isa 50.11 Behold all ye that kindle a fire that compass your selves about with sparks Walk in the Light of your fire and in the Sparks thâ— you have kindled This shall ye have of mine hand ye shall ly down in sâ—â—row John 8.24 For if ye believe not that I am he ye shall dy in your 〈◊〉 Here followeth the Titles Phrases Epithets given to and used of the Light that every Man hath by W. Baily in his Pamphlet PAg. 24. Stone of Stumbling Rock of Offence Pag. 30. The Tree of Life The Light of Christ Jesus Spirit of Truth Leads into all Truth The Comforter ibid. The Grace of God which Paul declared of Titus 2. which taught them to deny all ungodliness and Worldly Lusts and to live Soberly Righteously Godly c. The Name given under Heaven by which and by no other Men are to be saved The Deliverer Counseller that brings forth all Goodness Righteousness and Truth Pag. 32. That which casts out Devils a Consuming Fire Obedience Service and Worship required of the Lord to it This is all implyed in that pag. I would not in the least wrong thee Let the Reader Judg. Pag. 33. Parag. 2. The Fruit of this Tree heals the Nations and stills the raging Sea of folly and wickedness ibid. Christs Glorious Kingdom brought to pass this way by attendance to this Light Pag. 34. Parag. 3. Christ Jesus the Son of God manifested to destroy the works of the Devil All power in Heaven and Earth given to it The Deliverer that comes out of Zion to turn Iniquity from Jacob. Parag. 3. Christ in them to whom all Angels must bow Pag. 40. The right way of the Lord. Pag. 41. The true Light All other Lights being false Lights ibid. The Instructions of the Lord the Yoke of Christ Pag. 42. The Day Star arising in the heart the bright and Morning-Star The Light which is to be believed in Pag. 43. The Blood that cleanseth and purgeth all evil that which redeemeth the Cup of blessing God that walks and dwells in us the Spirit that speaks to the Churches Pag. 44. The Armour of Light He that sits upon the Throne And the Lamb who is getting the Victory over the Beast and Image c. Pag. 45. The strong Lord that Judgeth The New Jerusalem that 〈◊〉 down from above the Holy City Parag. 2. Whose Light is like a Jasper clear as Christal The Glory of God that shakes the Earth Parag. 3. Heavenly places in Christ Jesus The Power of God The Dominion of it is witnessed over Death Hell and the Gates of it Dreadful presence He prays to it at length and gives praises to it in this pag. 45. Parag. 4. WILL. HAWORTH A farther faithful and sober Account of the Experiences of William Dimsdel now dwelling at Ware in Hartford-Shire The Person whose heart God eminently turned from the Principles of the Quakers to embrace the Christian-Religion Being a Defence of his present Faith and Principles against the Railings and false Accusations of his Adversaries W. Baily and S. Crisp Quakers Wherein you may see the Distinct clear sound Knowledg that the Spirit of God hath taught him in the Doctrine of Imputed Righteousness for Justification With many profitable Answers to Objections And what the several gross Errors of the Quakers are wherein he was once Captivated but Christ delivered him HAving viewed the Book entituled Rebellion Rebuked and that part chiefly relating to me written by Wills Baily and S. Crisâ— I could not but think it reasonable that I should write something in my own defence Seeing there are so many things contrary to my Spirit not only concerning my Faith but Life and Conversation also Seeing I find these words as a Caution to the World pag. 50. viz. Had not Men need to take heed how they believe him in his words how they must him in his Actions or how they have to do with him It 's but reasonable I say that I should write something for the â—â—â—ing of my self and I will do it in as plain and meek a manner as I can according to the ability God hath given me I cannot Sir forget the words of your Friend which tarried with me after your Departure whose
because by obedience to it 〈◊〉 may be delivered from some sin And he is ready to say This is 〈◊〉 that loved me before I loved him Thus misapprehending those 〈◊〉 words in the Scriptures which are to be understood of the Perâ—â— of Christ as a Saviour and a Redeemer As that viz. Walk in the â—ight as he is in the Light and the blood of Jesus Christ his Son cleanseth 〈◊〉 all Sin And ye shall know the Truth and the Truth shall make ye 〈◊〉 And many more which might be reckoned up are all falsly apâ—yed to the Light within and the power that doth accompany it 〈◊〉 so according to the Quaker the Saviour the Redeemer the Blood which â—lâ—anseth are all within changing renewing quickning bringing 〈◊〉 perfection Without which they say There is no Salvation so that 〈◊〉 directly runs to the Tenet of those mentioned Acts 15.1 and in the Epistle to the Galatians who said they must be Circumcised and keep the Law of Moses without which they could not be saved 〈◊〉 the contest was about Circumcision yet the Law of Moses 〈◊〉 something more than Circumcision this likewise viz. Thou shal◠〈◊〉 the Lord thy God with all thy Heart Soul and Strength and thy 〈◊〉 bour as thy self Which no Man since the Fall was ever 〈…〉 Christ excepted as appeareth Acts 15.10 the Law is called 〈◊〉 which neither we nor our Fathers were able to bear And who were 〈◊〉 Fathers but Abraham Isaac and Jacob which were saved by 〈◊〉 and not by Works Rom. 4.1 2 3. But thou sayest Baily that Moses was a leading-Quaker when trembled at Mount Sinai at the terrible appearance of the Lord in 〈◊〉 the Law Declaring that we are under the dispensation of the Coveâ—â—â— Works But was Moses saved by that terrible Appearance No 〈◊〉 looked unto Christ to come in the flesh For he had Faith it's 〈◊〉 received not the promise Heb. 11.39 i. e. They lived not in this 〈◊〉 to see the accomplishment of the Promise of Christ to come in the 〈◊〉 Wherefore it appears that ye believe that the Blood Saviour Redâ—â—â— are within That Person that was put to death at Jerusalem raised 〈◊〉 Life again whom God hath Exalted Acts 5.30 31. Which is 〈◊〉 born of Mary for the Godhead could not dy and rise again 〈◊〉 he Exalted but the Manhood And not only this Person but 〈◊〉 wise Reconciliation in that Body of his Flesh the Peace through 〈◊〉 Blood of his Cross are little worth with you Quakers And so 〈◊〉 wel Gospel But the Light the Life the Power within as you 〈◊〉 it is all your Justifying Righteousness And so the Law with 〈◊〉 become the Gospel and the Gospel the Law Moses Christ and 〈◊〉 Moses Thus the poor Soul is shut up in Prison to work for Liâ—â— Salvation as I have said according to the Quakers Doctrine 〈◊〉 there is an end of Christ and the Gospel Not that I deny good 〈◊〉 in their place So that your Condition and State which I was once in may 〈◊〉 be compared to Bondage The Lord be merciful to you Furthermore Thou sayest Baily that in my asserting the Light 〈◊〉 which I was convinced of sin and by obedience there unto thoughâ— should be brought into the Image of Christ and in that Righteoâ—ness be accepted with God and delivered from Wrath to come 〈◊〉 to be the Light of the Spirit But only the same Light by which 〈◊〉 Heathens did by Nature things contained in the Law That I am 〈◊〉 a denyer of the Scripture which Scriptures thou sayest are John 〈◊〉 and again in Tit. 2.11.9 p. 29. of thy Book Both which places 〈…〉 〈◊〉 you told me were spoken of Christ he being called in one place 〈◊〉 in another Grace 〈…〉 that lighteth every Man and appeareth unto all Men is 〈…〉 the same according to you 〈◊〉 speak a little to the first Scripture 〈…〉 thou art out for I deny not the Scripture but your sence 〈◊〉 â—â—â—uing of the Scripture And I have good ground to judg and 〈◊〉 that thou mayest with thy friends corrupt the right meaning the Scripture for your own ends as thou hast our words and Wriâ—â— notwithstanding your pure Light For in saying W. Haworth 〈◊〉 the Deity and Godhead which the Barbarous people saw by when apprehended Paul to be a Murderer in pag. 29. and saith I have â—â—â—dicted my Companion Which is a Lye with which you have 〈◊〉 the heap of Confusion For W. H. doth not say By the 〈◊〉 but In the Deity they saw it As I by my eye see a Glory in the 〈◊〉 But the Glory of the Sun is not therefore my eye by which I 〈◊〉 God hath placed an understanding faculty in the Soul of Man 〈◊〉 he comes to know something of God It doth not follow â—â—â—upon that this faculty is God 〈◊〉 thou abusest our Words in affirming the Faith that justifieth 〈◊〉 wrought out by a person wholly without Man as in pag. 35. gâ—â—â—â— to make people apprehend that we say Faith is without as well 〈◊〉 Person Jesus Christ When as I said in pag. 19. speaking of imâ—â— Righteousness It was manifested to me in the Spirit working 〈◊〉 in me So here is a plain wrong done us yet we say that Faith 〈◊〉 the matter of Justification think of us as thou wilt but the Instruâ—â—â— which we lay hold of the Matter of Justification viz. the â—â—â—â—nal Righteousness of Jesus Christ This Faith God worketh in his 〈◊〉 by his Spirit according as it is written He shall testifie of me 〈◊〉 15.16 In pag. 51. S. Crisp saith I have cast of Christs Yoke and Burden 〈◊〉 â—ot to Sieal tell lies speak evil words c. and cautioneth the 〈◊〉 therefore to take heed of me pag. 50. Whereas I said in pag. 〈◊〉 the little Book that I ought to lead a good Conversation 1. For 〈◊〉 of God 2. To manifest my Love to Jesus Christ 3. To Conâ—â—â— the World of Sin c. Pag. 16. Faith is the Spring from whence true Christian-works do 〈◊〉 Pag 19. This Faith ingageth to Love the Lord. Pag. 20. Holding Faith in a pure Conscience hoping to be found 〈◊〉 my self Thus you abuse us turning our words to your sence and meaning because we will not admit of those Works wrought in us by the Spirit to come in to Justification But dare say so to do is no other but 〈◊〉 destroying of the Gospel 〈◊〉 a despising of Christ and making Man service his Saviour Therefore you would make the people believe thaâ— we are against good-works and Sanctification Surely in this Censure you pass you did not obey your Light 〈◊〉 else your Light cannot inform you aright which sheweth it to be impure and unsound But to the Scripture thou mentionest John 1.9 That was the true Light which Lighteth every Man that cometh into the World 1. As to that Phrase True Light I believe it was Jesus Christ 〈◊〉 of the Virgin Mary God and Man united in One. As
he was Maâ— he was capable of suffering Death To be cut off not for himself 〈◊〉 he was God he was able to go through the Work he had to do for pooâ— sinners This was he the Light that John bare Witness of whâ—â— chiefly deserveth the Name of Light seeing he giveth Light 〈◊〉 and receiveth Light of none Now as he was the Creator of all thing John 1.2 So he Lighteth every one we will grant that â—â—â—â—thing the World reading that Phrase as you do Of which Light 〈◊〉 partook before his Fall yea and after his Fall though not in so great 〈◊〉 measure as when he was in the Image of God The Heathens had thâ— Light also yet were without God in the World Ephes 2.12 Tâ—â— Young Man Matth 10.20 that came to Christ had it And Paul before his Conversion yet both were without the Spirit of Regeneration as appears plainly Also there are many things and several Conditions to which man may by this Light of Nature attain and yet be without thâ— Spirit of Adoption viz. to be touching the Law blameless in the eyâ— of Man and seeming to himself to be Righteous before God 〈◊〉 9. It was so with me when time was and I saw no Bondage 〈◊〉 State though there was real Bondage According as it was with the in John 8.33 that said We be Abrahams Seed and are not in Bâ—â—â— to any Man Where Christ did imply that they were not free they 〈◊〉 being sensible of their Spiritual Bondage If any say that by this Light a Man may apprehend the Notion 〈◊〉 Christ a Saviour a Gospel Why If that should be granted 〈◊〉 if I consult my own former experience and the Scripture it 〈◊〉 turneth the Gospel into loosness that Grace may abound or it corrupteth it by joyning the Law and Works for Justification with Christ It teacheth that the Law must be kept perfectly or else thou canst not be saved Yet I still deny that every Man that cometh into the World is Lighted with a Gospel-Spiritual-Light This is a Light that every Man hath not Therefore in Answer to your Request pag. 40. viz. to know of us Whether there be a Light that every Man hath not And if so how it differs from the other I ask Can there be the Light of the Sun without the Sun Or the Light of the Fire without the Fire Or can there be the Light of a Candle without a Candle Then can there be the Light of the Spirit in Man without the Spirit of God 1 Cor. 2.9 10 11. Now it is Evident that all Men have not the Spirit as in Rom. 8.9 If any Man have not the Spirit of Christ he is none of his Implying that some were without the Spirit Jude 19. Sensual not having the Spirit Gal. 3.2 This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith Then there was a Time before they received it seeing they might remember when and how they received it John 14.17 The Spirit of Truth which the World cannot receive Then the World hath it not And many more Instances may be gathered out of the Acts of the Apostles That both Jews and Gentiles had a Light the Gentiles had the work of the Law written upon their hearts and the Jews with this Natural Light the Knowledg of the Law of Moses Yet were without the Spirit not being Converted to the Faith of Jesus but opposing it Wherefore as a Man in outward things cannot lay hold on that which is beyond his reach no more can any by that common Light that every Man hath lay hold on that which is above its reach For that Light that shewed Adam that he had broke the Law of God Gen. 3. did not shew unto him the way of deliverance but God shewed it to him by Revelation So is it in our Day none seeth any Beauty or Comeliness in the Gospel without the Lord reveal it unto him by his Spirit Now here comes in the other Query pag. 41. Whether this Light I speak of the Light of the Spirit of Christ be another sort or kind of Light differing from that which every Man hath I Answer Of those that have the Common Light it 's said John 3. 6. That which is born of the Flesh is Flesh Titus 1.15 16. Vnto them that are defiled and unbelieving is nothing â—ure but even their mind and Conscience are defiled they profess that they know God but in works they deny him being abominable disobedient and to every good work reprobate or of no judgment The Natural Man discerneth not the things of God neither indeed can 1 Cor. 2.14 But now of those that have the other in the least measure of it this is said 1 Tim. 1.5 Now the end of the Commandment is Charity out of a pure heart and of a good Conscience and Faith unfeigned 1 Tim. 1.19 Holding Faith and a good Conscience which some having put away But how did they put it away What by falling into Theft Murder and Adultery and such-like practises Not so much by these things if at all for they became Teachers of the Law and as I humbly conceive thought that the Law must be kept perfectly as necessary for Salvation by which Doctrines they did corrupt the Gospel and cast off the Faith which once they pretended to making an unlawful use of the Law as Paul Witnesseth v. 7 8. whose Doctrine did eat as a Canker as it doth in our day Therefore the sum of all is as to these two Scriptures No Faith in Jesus no good Conscience no pure Light For they are always joyned together never go asunder Furthermore Paul speaking of himself 2 Tim. 1.3 That he served God at that present from his forefathers i. e. as Abraham and Isaac c. that were in the same Faith that he had now only they looked unto Christ to come and he as already come With pure Conscience How so had he not a pure Conscience always No when-as he said of himself before when a Pharisee he ought to do many things contrary to the Name of Jesus Yet lived strictly as touching the Law But time was that when a Pharisee the Lord met him and smote him to the Ground and gave him his Spirit and then he builded up the things that before he destroyed viz. The Faith of Christ and then and not till then had he a pure Conscience and served God with this pure Conscience Obj. But why should this Common Light be counted impure or an evil Conscience seeing it reproveth for sin And the Heathens by this did things contained in the Law which shew the work of the Law written in their hearts their Consciences bearing Witness Why should it be so called or stiled Answ Because it doth not shew unto Man Obedience to the Will of God from right ends and from right principles from right reason and understanding and judgment But is like an
about to Answer a notorious Lie except the Lord lead thee to experience it yet dare I speak it viz. That you must unlearn all that you have learned and pull down that fair building of Righteousness and deny that great progress you have as you think made towards Heaven by your doing that which is Good and abstaining from evil Which yet is of use in its place and to deny all that you think is of Christ in you the Light Life Peace within you it must all become as nothing in the point of Justification or to deserve or merit Salvation not that they should be left off in their place And notwithstanding all your Righteousness you must be sensible that you are miserable sinners and you must be as a Man that hath not a bit of Bread to eat nor a rag to cover his nakedness I have said before and say again I mean not that you should turn to a vain Life and Conversation Quest But if there be such a Low estate to come before we attain thâ— Saving-Light which way shall we come to it that we may have the other Answ Thou must not think that if thou art Righteous in thy own sight that thou art so in Gods also Neither if thy Conscience do not Condemn is it enough but apply thy self to the Glass of the Law for by the Law is the Knowledg of sin Rom. 3.20 Remember that God looketh not at the outward appearance but upon the heart 1 Sam. 16.7 and see if thou dost not break the Holy Law of God every day by thought word or deed If there be not wandring Thoughts arising in thee or some evil desires in thee some envy to thy Neighbour or some Covetous desire at some time or other Then remember He that offendeth in one point is guilty of all James 2.10 And if thou shouldst commit sin in ignorance thy ignorance will not excuse thee but thou standest guilty before God Luke 23.34 Neither yet say in thy heart though I do not keep it I shall come up to it in time and so rest here When-as thou knowest not but death may seize on thee the next hour Again forget not this that God requireth a continual keeping of his Law Gal. 3.10 Deut. 27.26 And much more might be said as to this Try now thy self by this written Law and see if thou dost not break it frequently and by all the power thou hast canst not keep it as thou oughtest This is the way for thee to see thy self poor and naked miserable and undone without the personal Righteousness of Christ to justify thee Obj. But you say If the Righteousness by which we are justifyed be wholly without and satisfaction made 1600 years ago for all sin the Deâ—â— may play what Cards he will there is no need to fear the loss of Salvation through Miscarriages pag. 35. Thus indeed did I think once as well as you as you may see pag. 16. of my Book Answ And as I said in that my Book in Answer so say I here again from my own experience Whoso counteth it a Doctrine tending to â—y Unrighteousness they never truly knew the want of a Saviour But this Objection is no new thing For after Paul had spoke of being made Righteous by the Obedience of one Rom. 5.19 in Chap. 6. v. 1. 〈◊〉 brings in this very Objection presently What shall we continue in sin 〈◊〉 Grace may abound he meeting with what was in their Spirits v. 2. 〈◊〉 forbid how shall we that are dead unto sin live any longer therein As if he had said is it possible can this be Will it not be abhorred If Christ dyed for the sins of his people that so many as believe on him are buried with him and as he had victory over Death so have they by Faith Will not this Influence their Spirits so as to live to the praise of his Glory What if they are delivered from the loss of Salvation which the Scriptures speak Isa 55.3 Acts 13.34 Jer. 31 3â— John 6.37 Psal 89.30 31 32 33. Doth it therefore follow that they should go on in wickedness and not love and fear God Though their Life and Salvation consists not in it or their Reconciliation or acceptance with God They ought to fear and love him but it is as a Father not as a Condemning Judg But as being taken into Everlasting Covenant with him as having the Inheritance sure to them and not for fear of losing it and being cast out If they transgress his will presumptuously he deals with them as a Father with Children in love Châ—stiseth them which way he pleaseth Heb. 12.5 6 7 8. Prov. 3.12 Now a Son loveth his Father because he is his Father So it is with the people of God yet the Relation of a Father and a Son standeth â—â—re So doth the relation of God and his people through Faith So that when they sin as we said he correcteth them because he loveth them and delighteth in them And how great a difference is there betwixt the Correction of a Father and the Sentence of a Judg But W. Baily Thou Objectest That was a needless Doctrine to bid his Disciples watch and Pray lest they entred into Temptation and of Peter who bid them Give all diligence to make their Calling and Election sure Mat. 26.41.2 Pet. 1.10 as in pag. 35. of thy Book Answ O no! Though the matter of Justification be sure on God's part viz. the Righteousness of Christ and the Merit of Christ his fulfilling the Law and being the end of it and this he doth manifest to his people by degrees working Faith in them Our State is sure and certain on Gods part His foundation is sure yet as to us it is brittle and very uncertain considered in our selves by reason of our Corruption that dwelleth in our Flesh and the many Enemies we have within and without carnal reason gets up and it contendeth in our Breasts saying what Foolishness is this to trust to the Righteousness of another What must ye not be Righteous in your selves and can ye be Righteous else and unbelief gets up and saith what will ye believe that the promises of God are true That ye are made Righteous by the Obedience of Christ That he for you hath overcome Sin Death and the Devil how can this be when sin dwelleth in your Flesh to this day and the Law cometh with its Threatning to bring trouble upon the Spirit The Devil accusing and stirring up the Enemies of the Gospel to lay false Notions and errors and stumbling-blocks in the way and the half of our selves Warring against the other The Flesh against the Spirit and so hinders the view and sight of the Gospel for a time and our Faith is very weak and low As I may say by experience How many dark and gloomy hours have I met with in my life-time What ups and downs What struglings in my Spirit very often sometimes tossed in my Spirit
Latitude of my Judgment and Faith is that if I do Lie Steal speak evil words c. that I am not a whit the less approved of God for so doing Take notice Reader he doth not say that it is the Consequence of the Doctrine I laid down neither saith he that in all probability I may grow to such a Faith but speaketh in the present Tense that it is thus with me and thus I did believe at this very time Now I remember I have read 1 Cor. 2.11 What Man knoweth the things of a Man save the Spirit of a Man that is in him I know no such thing by my self that my Faith and Judgment is such Yet this he said of me yea notwithstanding all that I said to the contrary in pag. 14. and else-where viz. That Faith ingageth to serve the Lord. So that I know not what to make of it but such a slanderous Report as Paul met with Rom. 3.8 when some affirmed that he taught that Men might do evil that good might come of it Therefore as it is a solemn thing so I do solemnly declare that I know no such thing by my self is 〈◊〉 would make me Guilty of But say as before that I believe that in case a Son do offend God his Father by falling into sin God will Correct and that sharply but his loving kindness will be not take away from him But further this Man saith of me pag. 51. Thou hast cast off Christ's Yoke and Burden and endeavourest to betray him into the hands of Priests and Pharisees What he meaneth here by this viz betraying Christ casting off his Yoke and Burden which I conceive he accounts the denying of the pure Light as he calleth it in every Man to be the Saviour of the World is As to this Yoke and Burden I confess I have cast it off and that likewise viz. looking for Justification and acceptance with God by the Works commanded by the Light and by Obedience to that Light yet do I walk in Obedience to my Conscience as my Duty As to my Conversation I may say with Paul Acts 24.19 Those that have known it ought to have Objected against me first if they had whereof â—â—â—ly to lay to my Charge and not a Stranger So this is the Reward or part thereof for speaking the things I experienced upon my heart but I matter not such Reproaches I look for them only this I beg of God a support under them and a right Carriage through them If it be my Lot and Portion even so be it It is a small matter as Paul saith to be Judged by others whetheâ—â— have been faithful or no in what I have writ Yet I know not 〈◊〉 may lead as sober a Life as S. Crisp though I do not expect to be Justified or to have my Peace made or to get into the Love and Favour of God by these Good things wrought in me But believe they are the Fruits of that justifying Love and Favour of God to us through Faith in Christ without the Deeds of the Law So that if I be counted a Lier a Thief a Blasphemer a wicked Person not fit to be believed in Words or trusted in Actions it is I say a small matter it is no more than what was their Lot which went before And the Scripture hears Witness to it viz. That all manner of evil shall be spoken of the people of God falsly for Christ's Names sake The same that comforted Paul comforteth me 1 Cor. 4.3 4. in this Case Again I say it is a small matter to be Judged by W. Baily or 8. Crisp or by a Jury of eleven I call them a Jury because a Jury Judgeth according to their Evidence not knowing the Person that Committed the Fact And such were some of these Yet I do not know that I have acted any thing contrary to that which God hath given me in my inward parts And therefore as these things have been falsly declared concerning my Faith with what else soever I have only this to say as my desire The Lord lay it not to their Charge but forgive them and embrace then in the Arms of his Pitty and Compassion Even so be it Amen and Amen I have one thing or Question more to Answer if it be upon the hearts of any one to ask me Whether I was of the Quakers Faith and Principle or no Which I shall Answer by way of Querie and leave it to others to Judg. Though it 's possible my Adversaries may have five words for my one Yet in this I have rejoyced that in an hour when they came to try me my Faith did not fail me which is more to me than thousands of Words Though good Words are good in the place â—â—â—ther he be of the Quakers Way Faith and Principle who Believeth the Light in every Man which reproveth for sin is Jesus Christ the Saviour of 〈◊〉 World Then was I of their Way and Principle according to that I mentionâ—â— pag. 3. of my Book But do now say it is a rotten corrupt and â—â—â—ound thing or Principle as to the leading or guiding into the knowâ—â— of the Gospel or the way of Salvation that God hath appointed Jesus Christ 〈◊〉 it will be asked How can I prove it Answer By my own Experience I found it so as to my self Of which I could speak more but omit it at present And prove it to 〈◊〉 unsound thing I mean the Light within every Man to reveal 〈◊〉 Gospel Because it hath led these Men to say in pag. 29. which I 〈◊〉 before viz. That W. Haworth saith It was the Godhead by which 〈◊〉 Barbarous people saw the Vengeance when they apprehended Paul to be â—e a Murderer He saith I have contradicted my Companion 3. Pag. 5. Crisp saith The Latitude of my Canaan is to have none of these Burdens laid upon me which burdens he before reckoned up is not to Lie Steal c. Which Burdens he saith I have cast off And cautions Men how they believe me and trust me c. Notwithstanding I had said in pag. 19. It was the Duty of every Man to walk in the Commandements of God 4. The same Crisp saith It is my Judgment to believe that if I do Lie Steal c. or any such wicked thing I am not a whit the less approved of God Though I had declared my Judgment in my Book to the Contrary Now I would ask any one to give a Just reason why this pure an infallible an unerring Light may not as well lead aside into ways of Damnation as to prompt them into the misunderstanding of our words and the Declaration of our Faith I farther Querie Querie Whether this pure infallible unerring Light as they call it may not suffer a Man to rest in a Righteousness short of the Righteousness which is sufficient to compleat and perfect Man every way and to Justifie before God and to bring to everlasting Peace as it hath
suffered these to fall into the breach of that Commandement viz. Thou shalt not Bear false Witness As they have done in the four last Instances Which things are utterly false Obj. But if any yet Object against all I have said here and say in their hearts which I question not but many do say That they can do â—â—ll themselves upon the Lord i. e. The Light within and their hearts do not condeâ—â— them They have boldness towards God and that if they â—y in this Condition they shall be blessed Answ Let these but well consider Galat. 3.10 Cursed is every 〈◊〉 that continues not in all things written in the Book of the Law to do them Now I Reason thus with you Either ye continue in all that the Law requireth or no If you say yea then are you absolutely perfect without the least sin or spot or presence of sin If ye do not continue and be not thus and yet have peace and your hearts condemn ye not as you say It must be from one of these two things which are both false viz. Either because God accounteth that to be sin to one which he doth not account to be sin to another Or that God will not Condemn a Man for sin committed in Ignorance As if a Man Commit Adultery in his heart unawares if his Conscience smite him not for it but he dyeth without trouble in his Conscience for it that such an one goeth to blessedness whereas Christ desired forgiveness of his Father for them who knew not what they did Obj. If any will say that our words are darkly spoken and so that they could not be otherwise understood Answ They were not so dark but many have understood them aright which pretended not Immediate Revelation nor Infallibility as ye do Is it not strange then that Men that pretend not to obey the Light as their Rule should understand them aright and God as ye call the Light should not instruct ye aright in these things Seeing all things are naked and bare before him and there is nothing too hard for him to know The sum is this then viz. That which erreth in the less will surely err in the greater Or that which instructeth amiss in those of smaller will instruct amiss in those things that are of a higher Concernment and therefore it is unsound But as I have said this pure Light in every Man hath instructed these men amiss as to the understanding of our words and demonstration of my Faith and Judgment therefore it doth certainly mislead as to the right understanding of the Gospel and the Principles pertaining thereunto and therefore it is corrupt And as we said before that which will suffer a Man to rest in the breach of any one Commandment will suffer him to rest in the breach of any other of them and consequently suffer him to rest in the Righteousness which will not Justifie before God But the Common Light in every Man hath suffered these Men to do the First therefore the second likewise to take up in a Righteousness wherein they live and which was wrought in them by the Light which they call the Spirit But to return to my business in hand Quer. 2. Whether he be of the Quakers Faith and Principle who Believeth that the power which accompanieth the Light and restraineth Man from â—â—â—ng some evil is the power of God unto Salvation if it be obeyed If so 〈◊〉 was I one Quer. 3. Whether he be of the Quakers Faith and Principle that exâ—â—eth to be Justifyed accepted with God and to have reconciliation made in with or through that Righteousness in which he liveth acted in â—â— person wrought by Christ as they say i. e. The Light and Power within Then was I of their Faith Quer. 4. Whether he be of the Quakers Faith and Principle that yieldâ—th submitteth hearkneth to or obeyeth that Light and power in him for that very end viz. to be Justified to be brought into the Love and Faâ—â—ur of God to have his Peace made by those Works wrought in him Then 〈◊〉 I a Quaker Quer. 5. Whether is he of the Quakers Faith and Principle That believeth that the Washing Cleansing the Purifying by with or through the Blood of Jesus Christ is only that Life and Light and Power that is within Man when he gets any strength by attendance hereunto over any 〈◊〉 and iniquity and is led into any thing that is good In which sence I 〈◊〉 prayed that I might be washed in the Blood of Christ and cleansed from all my sins Yea many a time when I was in my distressed Condition If so then was I a Quaker Quer. 6. Whether he be of the Quakers Way Faith Spirit and Principle that believes that no Man of himself is able and sufficient to keep the Law of God it being weak through the Flesh to bring to Eternal Life therefore Christ the Light Life and Power within doth work in him to change him from darkness to Light and from the Power of Satan to God to fulfil the Law in us i. e. in our Persons to make an end of sin and to bring in everlasting Righteousness viz. the Righteousness wrought in us So reconciling man to God breaking down the middle Wall of Partition destroying the Works of the Devil Sin and Wickedness all within no where else and in no wise else Of this kind was my Faith for some time Quer. 7. Whether he be of the Quakers Spirit Way Faith and Principle that through Christ i.e. the Light Life and Power within Man thinks he should be carried up freed from sin and live in holiness before Christ as the person of Jesus Christ was 1600 years since for an example to us being obedient to the Call of the Lord as they say in my inward parts So I believed formerly Quer. 8. Whether he be of the Quakers Faith and Principle who Believeth yea the Frame of his Spirit is to say when he seeth Man go on in wickedness Thou mayest be Righteous if thou wilt if thou wilt but obey the voice of the Lord in you i. e. The Light which calleth to you in your inward parts he will deliver you from sin for he delighteth not in the death of a Sinner These I once held with several others which I pass by for brevity sake as concerning the Taking an Oath the Sabbath the Law of Moses c. Now if he be of the Quakers Faith which thus believeth then was I. For the declaring whereof I have suffered Reproach and that none of the least because of a similitude used by me insomuuh that I am declared to be a Lyar a Thief a Wronger of my Neighbour and several more as may be seen When they say I have cast off Christ's Yoke and Burden and the Latitude of my Canaan is to have none of these things laid upon me He must of necessity mean that I am become a Thief and a Lyar c. Otherwise there would be