Righteousness is Perfect and Compleat the other is Faulty Imperfect Incompleat as to degree Answ Thou wouldst make them two in Nature and Kind the one from Heaven the other on Earth the one Christ's the other ours and yet say'st its incompleat as to degree then they must be one in Kind for degrees varies not Kind or Nature So 't is manifest thou knowst not what thou say'd such is thy Confusion No marvel while thou errest from the Form of sound words calling it A Righteousness Contrived Where findest thou such a word in Scripture Sometimes calling Faith our own Righteousness And again saying Without Faith it is impossible to please God as if Man could please God by Man's Righteousness c. Thou say'st The Quaker goes about to make his own Righteousness to stand c. Answ Thou art the Man that goest about to make thy own Conceivings as thou speakest of God and Christ and his Righteousness by using Unscriptural Words to make good that Righteousness which thy self saith is not real Must not thou needs wonder and perish for want of the True Righteousness of Christ Thou sayest The Young-man may now engage without any Peril any Quaker in England Answ This is like Goliah's Boast but let not him that putteth on the Harness boast as he that putteth it off I suppose others if not thy self will be of another mind when you have impartially perused the Reply to the Young-man's Book to which I refer the Reader to judge of his great Ability or rather his Confused Indigested Thoughts concerning the Mysteries of God and Christ Thou writest to thy Brethren to be greatly Incouraged c. in reducing others in the same manner Answ How can any be Encouraged to Reduce others by their own Righteousness which thou sayest the Gifts and Vertues that the Spirit of God works in our Minds are And if it be but in the same manner that the Young-man is reduced such Confusion will never turn to your Reputation among the Sober-minded Whereas thou sayest The Quakers keep people in perfect Popish Slavery Answ The Quakers knew no Bondage and Slavery like the Bondage and Slavery of Sin which you believe all men must continue in term of Life But I refer the Reader to the Reply to the Young-man's Book for a farther Answer to this Particular Thou sayest As high as Heaven is above the Earth so far is that Spirit of the Faith of Jesus in you above the spirit of Antâ—christ that is in them viz. Quakers Answ How now Is your own Righteousness grown so mightily Hast thou forgotten that thou calledst the Gifts and Vertues that the Spirit of God works in your Minds is but your own Righteousness And what good can your own Righteousness do you But take heed of the Blasphemy of the Holy Ghost lest Francis Spira's Condition become thine or Madness and Distraction befall thee My Soul could even pitty thee because if thou Repent not of these and like Passages as that the Quakers Spirit is a Spirit of Delusion and their Doctrine Antichristian c. God's Displeasure will kindle as a Fire to burn thee up amongst the Bryars and Thorns that muster up themselves in Battel against him and his ever-blessed Appearance in Spirit and Power in the Hearts of that Poor Despised People For I testifie in the Amen that God hath and doth bless the Faithful amongst them and they shall be blessed And in Vain do the Heathen Rage and such foolish Imaginary Back-sliding People as thy self Imagine a Vain Thing For their Redeemer lives and the Shout of a King is amongst them even the King of Sion sitting upon his Holy Hill Halelujah for evermore Postscript William Haworth OH that these Smitings may be as Balm for they are the Words of a Friend to thy Poor Lost Soul as at present thou art Oh! feel them feel them and be not Wrath because of them lest the Gate of Mercy forever be shut against thee I. C. AN Additional Postscript THE Enemy of Man's Soul knowing how Destructive the Inward and Experimental Knowledge of Christ is unto his Kingdom and Government hath in these late times stirred up many Instruments both in their Preaching and Printing to prejudice the Minds of the Simple-Hearted against it as the Pharisees of old stirred up the Devout Women against the Apostles our Enemies suggesting therefore that the Quakers must needs deny the Man Christ c. For Prevention of his Wiles and Information of all that desire to know the Truth as it is in Jesus I have published this short Testimony Concerning Jesus of Nazareth that was born at Bethlehem c. I know not any of us that ever so much as questioned the Truth of the History as recorded in Holy Scripture concerning Jesus of Nazareth c. But setting aside the Envy of our Adversaries their Mistakes about us arise from our affirming That the bare Historical Knowledge of this Jesus of Nazareth will not save the Soul of any Man without the Light of the Spirit of Christ opening Man's Vnderstanding that he may know the Mystery of God the Father and of Christ as the Apostle saith Col. 2. 2. and Ephes 3. 4. That ye may know mine Understanding in the Mystery of Christ and 1 Tim. 3. 16. Without controversie great is the Mystery of Godliness God manifest in the Flesh c. Mark 4. 11. Christ said to his Disciples viz. To you it is given to know the Mysteries of the Kingdom of God but unto them that are without all things be done in Parables Therefore we declare a Necessity for the Light to be first turned to and received before this Jesus can be savingly know Which Doctrine is also confirmed to us by Experience in that we had as others now have while in that Nature by which all are Children of VVrath the Historical Knowledge and Belief of Jesus of Nazareth yet we wanted the Light of the Knowledge as the Apostle excellently calls it 2 Cor. 4. 6. Bare Historical Knowledge being a dark dead Thing until the Light give Life to that Knowledge Concerning the Righteousness of this Jesus of Nazareth c. We believe and testifie That this Jesus of Nazareth wrought out or fulfilled all Righteousness in his Obedience both in Doing and Suffering the Holy Law and Will of God and that this Righteousness so wrought out and fulfilled was not for himself but for or because of all such as truly seeing they have no Covering or Righteousness of their own flee unto and lay hold of him and his Everlasting Righteousness by a True and Living Faith And do further testifie That this Choice Rayment of Christ's Righteousness is not brought forth and put upon the Back of any Prodigal while he remains in the Far Country feeding amongst the Swine but at or upon his Return to his Father's House Luke 15. 22. And such Poor Naked Starved Undone Sinners as in themselves seeing their own Righteousness to be as a Menstruous and Filthy
the Knowledge of the Gospel might discourage thee from making his Book publick c. Answ I wonder at it seeing thou saidst before that it is not possible for any to receive it truly and forsake it which if he hath not done thou speakest unadvisedly with thy Lips in saying It s an Experience which the Lord in rich Mercy gave him whom thou also callest Dear Elect Child and sayst Flesh and Blood hath not revealed this to him but our Father which is in Heaven But how can he that thus Contradicteth himself agree with the Truth in others Again Oh! that every one of you my dear Brethren and every one in Hartford had the Knowledge of Christ thus distinctly formed in you till which thing be the Soul of him to whom Christ hath committed you as his Charge shall Travel in Birth and be in Pain Blessing God that his poor Labours have not altogether been in vain as to this matter Answ What is that Travel and Labour worth that brings not to the distinct Knowledge of Christ And what a Church is that and what a Pastor is he and how can they be Dear Brethren in Truth in whom the dictinct Knowledge of Christ is not yet formed Thou sayst That thy daily Prayers to Christ is that we all meaning thy Brethren in the Ministry may be made able Ministers of the New Testament Answ Then it seems you are not yet so by thy own Confession therefore be silent till you are made so Thou sayest You have but Law and Gospel to preach Answ Where in all the New Testament dost thou find the Apostles preaching the Law and saying They were sent to preach the Law But a Dispensation of the Gospel was committed to them and they were made able Ministers of the New Testament not of the Letter or Law but of the Spirit But why dost thou divide between Law and Gospel as if they were not one in their End and Nature saying The Law for the Conviction of Sin c. and yet thou call'st it Spiritual Answ The Spirit is said to Convince or Reprove the Unbelieving World John 16. 8. Jude 15. saith He shall Convince all that are Vngodly of all their Vngodly Deeds c. Again The Law is said to be perfect converting the Soul and making Wise the Simple Psalm 17. 7. So that Law and Spirit are frequently used as Terms that signifie the same thing and if thou Experimentally knewest the Spirituallity of the Law thou wouldst not go about to divide them or quarrel with us about them But hence hath risen the Mistakes of many viz. because they have found several Names or Terms in Scripture therefore concluded they must needs intend several things while it is frequent in Scripture to intend one and the same thing under several Names as Father Son and Spirit have several Names given to them yet one in Nature or Beeing several Ministrations divers Operations c. and yet all by one and the same Spirit 1 Cor. 12. We know the Spirituallity of the Law in the Apostle's Sense is the inward Convictions of the Spirit manifesting also God's holy Will and Commandments requiring perfect Obedience thereunto which man finding himself unable to do then the Sword or Law of the Spirit slayes him and he dyes being made willing so to do by God's Power or Law within though Self and Flesh cryes out to escape here thou fledst and savedst thy Life But into this Death thou must come if ever thou enterest into God's Kingdom the Talking of it will not serve in this State the Dead hear the Voice of the Son of God and live and his own Arm being then revealed raiseth up this Dead Man when no Eye so much as pittied him his Condition being so hid and unknown to all living in his former Estate then he gives Thanks from the very inward of his Soul to God through Jesus Christ crying out now as in a holy Triumph That there is no Condemnation now to them that are in Christ Jesus who walk not after the Flesh but after thâ— Spirit Rom. 8. 1 2. where that Ransomed Captive renders the Reason of his Joy viz. because the Law of the Spirit of Life in Christ Jesus had made him free from the Law of Sin and Death Mark How he attributes that to the Law of the Spirit of Life in Christ Jesus which before he ascribed to Jesus Christ as having an inward Sense and Feeling both of his Saviour and the Salvation come to his poor Soul thereby Thou either Ignorantly or Enviously if not both affirmest That whoever hath tasted that the Lord is Gracious never takes up with the Quakers Christ Oh! that the Gospel were studied by us more and preached by us more Answ The Quakers Christ is the Lord 's Christ as is shewed before the same that deliver'd Paul from his wretched State And if thou hadst understood what thou saidst immediately before concerning the Blood of Christ which thou call'st as Oyl poured into the Gashes of Conscience thou wouldst not have spoken thus sleightingly if not blasphemously of the Quakers Christ For all the Tasters and Feelers inwardly know him to be God's own Arm revealed when no Eye else pitties them But thou with many more have the outward words concerning these things yet are inwardly and experimentally Strangers to the Life and Vertue of them in your own Hearts and Consciences which Knowledge the Quakers account with the Apostle to be the Excellency of the Knowledge of Christ Oh vain man Dost thou think by thy 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 Mystery and the true Preaching of it Foolishness to all that Perish and the Things of it are the Heavenly Things themselves searched out only by the Spirit of God for they are too deep for Man's Will Study or Wisdom to find out Therefore cease from thy own Study and wait in the Silence of all Fleâ—â— for the pouring forth of the Spirit which only can open the Mysteries of Christ and his Righteousness and shew them unto thee Thou say'st We are to conceive of God according as the Scriptures set him forth to us Answ But the Scriptures contrariwise condemn all Man's Conceivings saying Eye hath not seen Ear hath not heard neither hath it entred into the Heart of Man to conceive what God hath laid up for them that love him The Scriptures are true as God means them not as Man by his Conceivings interprets them and the Understanding of every True Disciple must be opened by Christ before he can rightly know them as 't is written He opened their Vnderstandings that they might undâ—rstand the Scriptures for until then they are a sealed Book both to the Learned and Unlearned Isaiah 29. 11 12. Thou utter'st many words about the Confession of Sin as if the Quakers were against the Confession of Sins to God
c. Answ We own the holy Scriptures which say If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Vnrighteousness c. 1 John 1. 9. But Confession of Sins ought to be performed from the Sense of the Evil of Sin upon the Conscience and not out of Formality and Custom only as most do Yet we say where the Heart is sprinkled with the Blood of Christ from an Evil Conscience at that time and whilst remaining so Thanksgiving is proper to be given to God for Praise is comely for the Upright And such know the Blood of Christ to be a speaking Blood it speaketh saith the Apostle c. causing that Soul that is washed with it alwayes to be mindful of it and truly to prize it For the Ransomed shall pass with singing when the Hypocrites shall remain in Bondage notwithstanding their daily Confessions Thou say'st Jesus Christ of Nazareth c. brougbt this Righteousness c. Answ If thou believest that none were really saved or made Righteous by the Righteousness of Christ till then or after that time thy Faith is contrary to Scripture which calls Christ s Righteousness an Everlasting Righteousness Dan. 9. 24. Isa 45. 17. Micah 5. Yet we believe Salvation only by that Jesus which witnessed a good Confession before Bontius Pilâ—tâ— c. For answer to the Heathens Knowledge of God's Vengeance and Sight in the Deity c. I refer the Reader to the Reply to the Young-man's Book but for thy own Knowledge of it I find thee like the Pharisees of old fleeing from the Wrath to come by casting all God's Vengeance upon Christ an Easie Way if thou couldst so eâ—cape it by imagining his doing and suffering God's Pleasure to be reckoned thine by a bare Belief of it wholely without theâ— Here we differ in our Account I say according to Dan. 9. 24. speaking of Christ to finish Transgression and to make an Eâ—d of Sin and to make a Reconciliation for Iniquity and to bring in Everlasting Righteousness c. I know and believe Salvation by the Imputed Reckoned and Real Everlasting Righteousness of Jesus Christ brought nigh which in the Fulness of time was manifest in and by him and in due time really made mine by the Work and Application of his Spirit in my Inward Parts and that God is well pleased or satisfied in and with him in whom I am accepted and not for Works of Righteousness that I have done nor yet for the Works sake only or quatenus Works though wrought in me by his Spirit but in and for the sake of him that works all our Works in us and for us according to Isa 26. 12. But thou believest to be saved by a Righteousness wholely without thee Reckoned but not Real which Righteousness Christ wrought One Thousand Six Hundred Years since not that we undervalue that Righteousness nay cursed is he that so doth really no nearer to thee then the place where he personally lived and dyed Now it is the great Lord of all that must view both our Accounts for the Goods we have received of him Mat. 25. 14. therefore I leave them both to him to determine which is Right This may serve for Answer to much of thy Epistle touching this Subject For Proof of thy Belief thou sayest We are made Righteous in the same way he was made Sin but he was not made Sin by Inhesion or really as thou speakest else-where for he knew no Sin therefore by Imputation Answ The same Way when Christ knew no Sin nor was any Sin inherent in him must we then be made Righteous without either knowing or enjoying any real Righteousness in us as this Comparison holds forth But did not Christ Really suffer and bear our Sins in his own Body upon the Tree Did not he suffer under the Burden thereof upon whom the Iniquities of all were made to meet But besides if we are made Righteous in the same way in all things that he was made to be Sin for Sin is mention'd in the Abstract then we must be without or free from all manner of Good as he was without or free from all manner of Sin or Evil which destroyes the Doctrine of Sanctification the New Creature c. where all things are of God In the next page save one thou affirmest That the Gifts and Vertues that the Spirit of God works in our Minds is our own Righteousness 1st Because our Souls are the Subjects of it And 2dly Because it is really in our Minds therefore ours and yet in this place thou sayest Christ is really our Righteousness as thy self interprets Jehovah Tsidkenu What! one while he is really Righteous and another while not Real but Reckoned I would not wrong thee but thy words are plain but more of this afterward Thy calling William Penn a Novice manifests only Pride in thy self but is no Proof against him and the truly Considerate will account thy Charge upon him to belong to thy self till thou hast confuted his Arguments Thou sayest If Christ Jesus had the Guilt of Sin really charged upon him c. Answ What! dost thou suppose the Innocent Lamb of God to be really guilty of Sin What Blasphemy is this What! really guilty of that which thy self sayest he really neither did nor had Yet thou bring'st Scripture to prove it saying What else is to be understood by that 2 Cor. 5. ver ult For he hath made him to be Sin for us who knew no Sin c. Thou usest many words to prove the Imputation of Christ's Righteousness to Men while in Sin and Rebellion against God As if Contraries while in Contrariety could at the same moment of time be in perfect Unity O vain Man Doth not the Apostle James Chap. 2. Vers 20. say That Faith without Works is dead c But I have spoken my Experimental Knowledge and believe according to Scripture of this Subject before and may have Occasion to touch at it hereafter In the next place thou bring'st forth thy own strange Conceivings about Man's own Righteousness for Error is seldom alone Thou say'st Our own Righteousness consists in those Gifts and Vertues which the Spirit of God works in our Minds and we express these outwardly in the Observation of the Moral Law in our Walkings amongst Men. Answ This is such a Heap of Confusion that I remember not the like The Scripture calls what is wrought by the Holy Spirit in us the Vertues of Christ 2 Pet. 1. 3 5. And Paul Rom. 8. saith To be Spiritually-minded is Life and Peace Then according to thy Interpretation we must have Life and Peace in our own Righteousness Thus like the Foolish Woman dost thou build a House and pull it down with thy Hands 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 for all true Sense flows from the Spirit and all it works in us is but our own Righteousness sayst thou and to be all Glorious within as is spoken of the King's Daughter Psalm 45. 13 is to abound in our own Righteousness according to thy Interpretation And 2 Pet. 1. 5 8. speaking of the Vertue of Christ saith He that lacketh these things is blind and contrariwise it maketh them in whom these Vertues abound that they are neither barren nor unfruitful in the Knowledge of our Lord Jesus Christ Wâ—at is this less then the calling Christ Belzebub And what follows but that he has a Devil viz. And we express these outwardly in the Observation of the Moral Law in our walking amongst men So the worse people are and the looser they walk the greater Right they have unto the Righteousness of Christ and in a better Condition to receive it then those that from the Sense of the Evil of Sin turn from it because say'st thou this is properly our own Righteousness which consists in those Gifts and Vertues that the Spirit of God works in our Minds c. Is not this Rantism in the highest Degree And for the Moral Law Christ is so far from repealing of it that in Mat. 5. he binds it closer and faster to his Disciples For of old it was said Thou shalt not commit Adultery but by him Thou shalt not Lust c. And of old Thou shalt not Kill but by him Thou shalt not Hate c. But remarkable is Mat. 7. 13 14 15. where he commands doing as we would be done by and calls it the Straight Gate fore-seeing that False Prophets would preach another Broader Way and Wider Gate therefore the next words say Beware of False Prophets c. And at present thou art one of them O that thy Eyes were open to see it Thy Reasons are as Ridiculous as thy positions one is because it is called your Faith and our Righteousness and your Love c. Answ By the same Reason Christ himself must be our own Righteousness for he shall be call'd The Lord our Righteousness Jer. 23. 6. And their Righteousness is of me saith the Lord Isa 54. 17. And 1 Cor. 1. 2. Christ our Lord c. And the Scripture saith He that dwells in Love dwells in God and this Love is shed abroad in the Hearts of the Righteous do they therefore dwell in their own Righteousness Oh thick Darkness Another Reason thou givest is because our Souls are the Subjects of this Righteousness 't is really in our Minds therefore ours Answ What wouldst thou have to be the Subjects of true Righteousness Is it not our Souls that are saved Do not they and we by them reap the Benefit of Salvation And is not that the Subject of Righteousness which is saved by it And by the same Reason the Grace of God must be our own Righteousness because our Souls are saved by it and the Subjects of it It is said God loves Truth in the Inward Parts and that he will write his Law in our Hearts thou sayest All that is in our Inward Parts is our own Righteousness though wrought by the Spirit of God which is said to lead into all Truth Therefore by thy Conclusion God saves us by our own Righteousness But the Ground of thy dislike of the Gifts and Vertues that the Spirit of God works in our Minds which thou callest our own Righteousness is because it is really in our Minds therefore ours What! a Christian and an Enemy to Reallity What! a Spiritual-Man and an Opposer of those Gifts and Vertues the Spirit of God works in our Minds calling them our own Righteousness What! must the Poor in Spirit the Meek the Mourner the Hungerer and Thirster the Merciful the Pure in Heart the Peace-maker c. deny their Blessedness which they must do if these be their own Righteousness according as thou affirmest they are viz. Those Gifts and Vertues that the Spirit of God works in their Minds What! must they turn from Reallity and lay hold of Imagination from real Enjoyments and Possessions to conceived or imagined Apprehensions Who ever besides Hypocrites were Enemies to Reallity VVho ever besides the Vitious Debauched Proud and Letter-learned Pharisees withstood and opposed the real Gifts and real Vertues that the Spirit of God really works in our Minds This is a Doctrine so contrary to the very Tenure and Scope of Scripture that it may well be called A New-invented Fable which all sober People must needs abhor the very Thoughts of It is very strange that 〈◊〉 Reality of a thing should make it nothing worth for our own Righteousness is said to be as Filthy Rags And thou sayest Because the Gifts and Vertues of the Spirit of God are Really in our Minds therefore our own Righteousness The sum of the Matter seems to be this That our Heads and not our Hearts our Bodies and not our Souls our own Conceivings and not Reallity 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 Another Reason thou givest to prove the Gifts and Vertues afore-mentioned to be our own Righteousness because we put forth the Actions wherein this Righteousness consisteth both internal and external is it not we that believe and we that repent and that we are said to pray Answ By this Argument its 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 Rags of our own Righteousness These things manifest thy Estrangedness to the VVork of Regeneration and Helpings of the Spirit of God 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 For by thy Account they did but obey their own Righteousness in what they did they knew and understood that their Hearts was but as the Pen of a ready Writer as David speaks And must there be nothing written spoken or acted because the Spirit makes use of Men and Women to do these things but if they do it it must be charged upon them as their own Righteousness doth the yielding of the Members of our Bodies Instruments to the Holy Spirit of God to act by according to the Exhortation therefore make all its Performance in us our own Righteousness while the Scripture saith 'T is not I that Live c. but Christ Lives in me Neither is it we that speak as we are kept truly Silent out of all our own Thoughts but the Holy Ghost in us Mark 13. 11. Thou say'st Our Righteousness is but the Righteousness of meer Mâ—n c. and yet before saith It consists in the Gifts and Vertues the Spirit of God works in our Minds See thy Confusion from thy own words Thou say'st One
Thing are the proper Subjects of this Righteousness as being now made meet to be Partakers of it Col. 1. 12. And we further testifie that the Historical or bare Belief or Knowledge of this Righteousness from the Letter only by the assent to the Truth thereof from the Natural Understanding is not sufficient or enough to make this Righteousness really or truly theirs but as the Father of the Returned Prodigal said to his Servants viz. Bring forth the best Robe and put it on him So this Righteousness must become ours by that Living Faith which purifies the Heart God the Father by his Spirit putting it on us and making it ours according to 1 Cor. 1. 30. But ye are of him in Christ Jesus who of God is made unto us Wisdom and Righteousness c. Concerning the Blood of this Jesus of Nazareth c. VVe believe and testifie That his Blood exceeds not only the Blood of Bulls and Goats but the Blood of the Best Man or Men that ever was or shall be in the VVorld And we do in the Sight of God really own the Blood of the Son of Man both according to the History and in the Mystery as we do his Cross both as shed for us and to be drunk by us both as bespeaking Remission of Sin past through Faith in it and as sprinkling the Conscience of True Believers and cleansing them from all Sin Therefore it is called The Precious Blood of Christ as being of an Incorruptible Nature 1 Pet. 1. 18 19. and is therefore said to speak better Things then the Blood of Abel being by way of Emphasis called The Blood of his Dear Son c. and is also called a Price Ye are bought with a Price 1 Cor. 6. 20. by all which it is manifest to be of infinite value both in the Account of God and all those that know it by being VVitnesses of its Vertue sprinkling their Hearts from an Evil Conscience Hebr. 10. 22. But because we testifie that it s not the Notion or bare Historical and Litteral Belief of those things that justifie or make us really free from that VVrath which comes upon every Soul of Man that doth Evil whether Jew or Gentile Professor or Prophane but only the Life and Vertue of this Blood received into the Heart by that Living Faith which Christ alone is the Author of Therefore are we branded with sleighting the Blood of the Man Christ c. though we testifie our Esteem thereof both in the History and in the Mystery and that without the Life and Vertue of this Blood there is no Remission Concerning Justification by the Blood of this Jesus of Nazareth c. I touched at it before and do further testifie That as without Blood there is no Remission neâ—ther can any Blood or Offering besides the precious Blood of Jâ—suâ— Christ â—emit any Man's Sins or make an Attonement for him although he would offer up his belâ—ved Isaâ—â— for it yet God dotâ— try every true Child of Abraham inwaâ—dly as he did Abraham â—â—wardly before he shews unto him this Sacrifice of his own providing And because we testifie according to Holy Scripture and Grounded Experience that true experimental Justification or Acquitment from all Sin and Unrighteousness is witnessed by believing and walking in the Light as God is in the Light as it is writâ—en 1 Joh 1. 7. If we walk in the Light as he â—s in the Light we 〈◊〉 Fâ—llâ—wship one with another and the Blood of Jesus Christ his Son clenses â—â— from all Vnrighteousness and being justified by Faith we have Peace with God through Jesus Christ And true Justifying Faith is said to purifie the Heart by removing Vnrighteousness and plucking up those Plants which God's Right-Hâ—â—d â—ver planted Acts 15. 9. Mat. 17. 20. Luke 17. 6. and is called the Evâ—â—â—nce and Substance Hebr. 11. 1. and Christ is said to â—â—â—ll in the Heart by Faith because the true and living Faith reâ—llizeth good things to the Soul as the Eye doth by Union with its Object to the Body Faith being the Instrument by which the Life and Vertue of the Blood of Christ that justifies is received or sucked into the Soul that is justified and thereby perfects forever those that are â—anctified whose Eye being alwayes fixed single on that which clenâ—eth their whole Body must needs be full of Light and Glory J. C. Rebellion Rebuked IN AN ANSWER TO A Scandalous Pamphlet ENTITLED The Quaker Converted to Christianity c. AS concerning this Young-man whom William Haworth calls The Quaker Converted and giveth his Book that Title VVe would have all Moderate People to judge by what follows whether he was such a one as he hath stiled him For he hath affirmed in his Epistle to that little Pamphlet That he was fully of their Way Faith Spirit and Principle And that he went farther then most of them towards that they call Perfection And that he is now able to engage any Quaker in England in Discourse Making a very great Boast with much Joy as if he had taken some great Prize or obtained a great Victory as may be seen in his foresaid Epistle Now here followeth the Young-man's own words by which ye may perceive how far he was a Quaker and see if W. H. doth yet understand what they and their Perfection is and when did he hear them call that Perfection which this Young-man had attained to viz. p. 7. And when I thought of going to the Quakers these things which I did not like among them kept me back having not Ground in my self for to do them of which Silent Meetings was the chief Putting off my Hat was another For when I met with one Friend or other if I saluted him with my Hat I knew not that I did offend God any more then if I did not Now there were some things which the Quakers did that I was not convinced of And concluded He coulâ— not agree with them in all things pag. 4. And pag. 1. I went several times as other Boyes dâ—d only this I was taken off from having Dâ—light in Sports and Pastimes quickly after my going mark that and at that timâ— I was of that â—â—am of Spirit that I was ready to assâ—nt to every thing the Quakers did whether I had Ground for it or not pag. 2. Here ye may read and understanâ— this Young Men's Perfection in the Quakers Way and comâ—are it with Willâ—â—m Haworth's Affirmation as aforesaid and then let all Sober and Rational People judge if this Young-man was fâ—lly of thâ—ir Way Spirit Faith and Principle and wâ—nt farther towards that they call Perfection then most of thâ—m as he hath affirmed pag. 1. First Whether it be the Quakers way Faith Spirit and Principle to dislike Silent Meetings as this Young-man did which kept him back mark that 2dly Whether it be the Quakers Way Faith Spirit and Principle to Salute their Friends or any other with putting off their Hats as this
Young-man did not knowing he Offended God c. 2dly Whether it be the Quakers Way Faith Spirit and Principle to Assent to things without Ground or are they of that Frame of Spirit to be ready to assent to every thing another of them doth whether they have Ground for it or not as this Young-man was 4thly And whether it be the Quakers Way Faith Spirit and Principle to say You to a Single Person and to call Men Master as this Young-man did who confesseth He could not agree with them in all things So take notice what the things are he did dislike and could not agree with them in which kept him back as he hath said And now see if he were fully of the Quakers Way Faith Spirit and Principle and went faâ—ther then most of them towards that they call Perfection as W. H. hath affirmed and published to his own Shame who is so blind through his Envy that he did not see the same Young-man giving him the Lye in several places in the aforesaid Pamphlet to which he wrote the Epistle And how may the whole Nation of England and many in other Countries and such as have been their Persecutors give this Envious Man the Lye and rebuke him for his Folly and Wickedness who hath made such Notorious Lyes and Slanders against an Innocent Suffering People as will more appear in what followeth It is well known to many yet living what a Stir and Stumbling there was about their Meeting in Silence their Keeping on their Hats and Speaking plain Language without Respect of Persons according to the Scriptures of Truth denying their former needleâ—s Words and vain Complements being come to know a Bridle to their Tongues Iam. 1. 26. and their Salvation wrought out with Fear and Trembling which was a strange Work and Wonder to Professor and Prophane though plentifully testified of in the Scriptures which they call their Rule but know them not as is manifest And what Great and Cruel Sufferings did many of them sustain because of their Faithfulness to God in these things which were Contemptible in the Eyes of the Wise and Prudent Men of this VVorld who scornfully reproached them by the Name Quaker because they were such as Trembled at the VVord of the Lord Isa 66. Now these are the things that kept this Young-man back which he did not like nor find Ground in himself to do them as he hath said But the Quakâ—rs do still find Ground in the Truth to do what the Lord requireth and their Way Faith Spirit and Principle is the same and not changed Now wherein this Young-man was fully of their Way Faith Spirit and Principlâ— who knows And wherein his Perfection did consist no Body knows except in perfectly denying the Truth and Power of God and fleeing the Cross with W. H. who also did stumble at the same Stâ—mbling Stone which became as a Rock of Offence unto him as the Witneâ—s of God in him shall shortly bring to his Remembrance though at present his Pride and Envy hath blinded him and hath made Lyes his Refuge to Oppose and Villifie the People of the Lord. For this Young-man hath sufficiently confessed his Ignorance concerning the Work and Way of the Lord who did dislike and stumble at Silent Meetings which the Quakers do not dislike but do prize as a Means through which they came to know the Lord and his Salvation as their Brethren did in Ages past who waited for him in the Way of his Judgments Isa 26. 8. as may be plentifully seen in the Scriptures of Truth where the Lord commanded Silence and Stilness c. of which I may mention something at present for the sake of the Ignorant as Isa 41. Keep Silence before me O Islands and let the People renew their Strength let them come near then let them speak But this is hid from the vultures Eye and from all who Disobey the Light which they be lighted withal And Ezek. 2. 13. Be Silent O all Flesh before the Lord c. And Hab. 2. 20. But the Lord is in his Holy Temple let all the Earth keep Silence before him Hear this ye Earthly-minded who use your Tongues and the Lord never sent you And there was Silence in Heaven Rev. 8. But this is out of your Reach who cry Revelations are Ceased Be Still and know that I am God c. Psal 46. Tremble and Sin not Examine your own Hearts and be Still Psal 4. Therefore will I wait upon the Lord Isa 8. But they that wait upon the Lord shall renew their Strength Chap. 40. 31. And Christ Jesus the Lord bid his Disciples wait till they were indued with Power or Strength from on High Much more might be mentioned but this may serve to let you see your Ignorance of the Work and Way of the Lord among his People who did not dislike nor stumble at such things as you do For he that loveth his Brother abideth in the Light and there is no Occasion of Stumbling in him 1 John 2. 10. So here ye may read and see the Cause and Ground of your disliking and stumbling at these things which the Holy Men of God were acquainted with in all Ages And what was the Cause why the Name Qâ—â—kâ—r was first given this People in Reproach at that day But only for witnessing the States and Conditions of the Holy Men of God recorded in the Scriptures of Truth whose Salvation was wrought out with Fear and Trembling who would have been called Quâ—kâ—rs had they been in your dayes of which much miâ—ht be spoken So this Young-man W. H. cryes up for such a Perfect Quaker is so far from being such a one that he is ignorant of those things and dislikes them for which that Name was given them as he confessed the same to me and could not own that Refuge of Lyes W. H. hath made concerning him And I do not understand from his Master or any in Hartford that he was ever Ten Times at the Quakers Meetings but went sometimes as other Boyes did as he hath said and may be further seen in that Account from Hartford here inserted So let the Reader observe and take notice what a thing of nought or rather Scandalous Lyes which W. H. hath heaped up he reâ—oyces in and makes his vain Oration and Boast of as in his Epistle And see some of this poor beâ—â—â—der'd Lad's Câ—ntradictions and Confusions in speaking about the Light wherein he hath shewed his Weakness and Blindness â—nd not his Perfection nor Ability to engage any Quaker â—â— â—word as W. H. hath foolishly boasted like a Foolish Child of a Feather or like a Distracted Man that fights with the Air. Now here are some of the Young-man's own words as he hath set them down in the aforesaid Pamphlet by way of Question and Answer In pag. 15. Quest Was that Light by which I was convinced of Sin and by Obedience thereunto thought I should be brought into the Image of
all Arm-Holes The Lord is against you and he will break down your Wall and rent your Pillows from you as in dayes past Ezek. 13. who have turned away your Ears from the Truth Christ Jesus the true Light which lighteth every Man that cometh into the VVorld and cause the People to Err by your Lyes and by your Lightness like your Brethren the False Prophets of old Was there ever such a Doctrine preached by any of the Holy Men of God as this since the beginning of the World Search the Scriptures and see which you call your Rule where ever they preached That the Faith that justified them and their Salvation was wrought out by a Righteousness or Person wholy without them as you do Did they not say Their Faith workt by Love and purified their Hearts Acts 15. 9. And that the Righteousness of the Law was fulfilled In them who walkt not after the Flesh but after the Spirit Rom. 8. 4. And that the Anointing was In them and was their Teacher and that it was Truth and no Lye And is not Christ the Truth who lighteth every Man And was not he their Righteousness Sanctification and Redemption And much more might be declared of their Testimony how their Salvation was wrought out with Fear and Trembling and that it was God that workt in them to Will and to Do of his own Good Pleasure And yet again thou W. H. saith in thy foresaid Epistle viz. Jesus Christ is amongst us we eat his Flesh and drink his Blood he dwelleth in us and we in him we have both Christ Within and Without we have both Word and Spirit and so we have the better of them that divide these Now if Jesus Christ dwelleth IN you as you say doth not the Saviour dwell in you And if you eat and drink his Flesh and Blood is it not then IN you O William Haworth Dost thou not yet see thy Darkness thy Confusion Contradictions and False Doctrine Hath thy Envy so far blinded thee to cry one while wholely without you and then again he dwelleth in you How will this hold together in the Day of thy Account which hastens And then thou sayest in thy Epistle pag. 9. viz. Our own Righteousness is within us inhering in our Souls it confists in those Vertues and Gifts that the Spirit of God works in our Minds And pag. 10. calls it The Righteousness of meer Man So then the Gifts and Vertues the Spirit of God works in our Minds is but of meer Man by thy Account and as Filthy Rags for so said the Prophet concerning their own Righteousness Isa 64. 6. Would not this be Blasphemy to call the Gifts and Vertues that the Spirit of God works in our Minds Filthy Rags Consider it And 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's work in my Mind Oh Heap of Confusion how hath thy Envy and Pride blinded and befooled thee And then in page 11. thou sayst viz. The Quaker goes 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 works in his Mind as thou sayst it doth how is any one a true Christian without these O Will. Haworth How is the wise foolish man taken in his own Envy and Craftiness against the poor honest Quaker The Lord hath found thee out and rebuked thy Madness thou back-sliding treacherous Man And thou art even proclaiming thy Folly like Jannes and Jambres who withstood Moses which is now made manifest And be it known to thee and all the World that the Quaker owns no other Righteousness to be justified by but the Righteousness of Jesus Christ the Righteousness which is of God by Faith in him according to the Scriptures of Truth nor no other Name under Heaven by which Men can be saved whatever any of you dream of them and yet they desire those Gifts and Vertues the Spirit of God works in their Minds may stand and be increased according to that good Exhortation 2 Pet. 1. 5. Add to your Faith Vertue and to Vertue Knowledge and to Knowledge Temperance c. for he that lacketh these things is blind c. Had not Gamaliel more Wisdom Patience and Understanding then thee and thy Companion in this Work who said If the Work were of God it would stand and they could not overthrow it And you call the Work of God the Righteousness of meer Man and say its rotten and must fall as in the last page of your Book Who is Anti-christ now W. H. the Quaker or thee Read 1 Joh. 4. 2 3 4. and consider your Babel where God is confounding your Language and the Language of all the Earth whole Weapons shall not prosper against his Truth and People but he will condemn every Tongue that rises up against them as he hath thine And why dost thou call the Quakers Spirit a Spirit of Delusion and say their Doctrine is Anti-christian in diametrical Opposition to the Doctrine delivered by the Apostles of Jesus Christ which Way wilt thou go about to prove this false envious Charge against us thou canst never prove it while thou livest but it shall turn upon thy own slandering Head for we can prove our Doctrine to be parrellel with the Doctrine of the Apostles and of Christ himself by the Scriptures of Truth and we are made manifest in mens Consciences as the true Ministers of the Gospel were and we witness that in Truth which thou hast stole the Words of for we do eat the Flesh of the Son of Man and drink his Blood c. which didst thou really witness thou wouâ—dst have Fellowship with us and not revile and belie us as thou dost But whose Doctrine is yours like think you who cry wholy without and the Devil had Cards to pâ—ay against Satisfaction from wholy without for all your Sins past present and to come and that the Father hath poured forth all his Wrath upon his Son Jesus Christ Oh ye Blasphemers who blaspheme God and his Tabernacle and them that dwell in Heaven for I testifie for God ye call his true and faithful Witness in you the Devil and the Hour is coming in which you shall feel his heavy Stroaks for these things and he will play you such Cards as you call them as all your Skill Wit and Strength will not be able to prevail against and then your false Hope Joy and Peace will perish It s the Word of the Lord God unto you all who deny his pure Light wherewith he hath lighted you and call his Gifts and Vertues but of meer Man And then you shall know there is Wrath left enough to punish the Hypocrite Lyar and Slanderer and that God is angry with the wicked every Day Psal 7. And thou W. H. â—ayst