there was of old Elymas the Sorcerer and Simon Magus that bewitched the people of Samaria and 〈◊〉 there are now some such among the Papists so among you some thâ— be witch the poor Country people with Sorceries For one to be humble in his Carriage among his Neighbours to day surly dogged and proud to morrow courteous in his Salutes to day Bruitish and unmannerly to morrow affable and discoursing now presently 〈◊〉 silent morose to day speaking honourably of Christ Scripture Loâ— Supper to morrow either contemning of them oâ— quarrelling with them or else down-right speaking against them When as this day he came among God's people to morrow he will not come near them nor pray with them to day he prays with his Family next day noâ— now he is sedate and quiet in his Spirit within a while trembling restless raging to day love to his Relations next day runs away from them or little regards them if not Quakers in one day his whole Garb Carriage Love Words Gestures will be changed and which is remarkable they shall all agree to speak against the old substantial fundamental comfortable Truths of the Gospel yea the neaâ— the Truth is concerning Christ Jesus his Person Natures or Officer the more against it withal every one of them endowed presently with a sly cunning jugling Jesuitical temper for equivocations mental 〈◊〉 servations waiting to catch at words that are spoke to them all plain-heartedness and ingenuity is gon And again how worldly stingy reserved all freeness right generosity and nobility is all departed now is this the blessing Who can think but that another Spirit that is not Christ doth enter O Lord arise and let thine Enemies be scattered It 's very manifest now the Lord remedy it and deliver this poor blind people from these Regions of Darkness wherein they sit to the sweet Light of the Gospel which begetteth the quite contrary effâ— in the Saints What if a Spirit should possess any fill him toss him tumble him up and down throw him into Trances act him to pray yea to speak like an Angel and enable him to endure sufferings yea and in some measure he is at peace and in comfort yet loves not Christ Jesus nor his Gospel what would this avail was it not a Spirit of deâ—on and would not that person be in a deplorable Condition J. C's POSTSCRIPT OH that these smitings may be as Balm for they are the words of a Friend to thy poor lost Soul as at present thou art oh feel them feel them and be not wroth because of them lest the gate of Mercy be shut against thee Answ In Luke 18.23 If I have spoken evil hear Witness of the 〈◊〉 saith the Lord Christ but if well why smitest thou me so if I live writ any thing false confute it plainly if not why dost thou rail at me how then can I receive those smitings for bearing witness to the Truth as Balm when-as it is not the Balm of Gospel-Love but like the Vinegar and Gall they gave to Christ and the words of this Friend but like the kisses of such a Friend as Judas was that would betray 〈◊〉 redeemed Soul into the hand of damnable errors that would â—roy it thou bid'st me feel them I have felt them and perceive from what Spirit they proceed by the sharpness of them and cannot but be grieved that there should still remain in thee such a keen bitter proud Pharisaical Socinian Spirit against such a good ancient wholsom sound comfortable saving holy Truth as the Imputed Righteousness of Christ to poor fallen lost undone sinners without strength to keep the Law and save themselves and a Spirit of Hell and Satan directly contrary to the blessed Angelical Spirit the Angels rejoyce when a Sinner is converted but thou and thy Brethren are very angry at this young Man's Conversion Now I am not wroth as thou thinkest because of thy smitings but they have stirred my Zeal against erâ— for the Truth the more which shall by the Grace of God be improved to the utmost in preachings and writings against your ways â—ycing that the Keys are in Davids hand Jesus Christ's not thine for then the Gates of Mercy would be shut against all such as we are but they stand open and for such Rebels as thou art to the Grace of Christ Jesus and such Apostates from the Truth if peradventure God will give thee Repentance to the acknowledging of the Truth that thou mayest be recovered out of the snare of the Devil that art taken Captive by him at his Will 2 Tim. 2.25 26. An Answer to the Aditional POSTSCRIPT THe Christian Judicious Reader having passed the foregoing lines by this time seeth that what followeth in this Postscript Pag. 18. is but a meer fallacious harangueof words purposely stitched together to deceive some weak ones this Testimony of thine is indeed like the Apples of Sodom touch them and they immediately moulder into dust let them be examined and they are found to be hollow rotten shouking but I have done it already and therefore need not do it over again And now that all may know thou art a dissembler I challenâ—e thee to Answer to these following Queries in thy next Book to which if thou Answerest me plainly briefly cordially properly to the truth of them thou wilt discover thy self that one of these two things will follow Either that thou art a perfect Cheat in these lines thou haft writ and so gross a Heretick that thou art not worthy that a Chrissâ—an should eat or drink with thee Or Secondly that thou hast presently renounced Quakerism and if so why then we desire thee to publish thy Repentance withal promising to Answer any Question thou wilt put to me to try the Principles of my Religion by and in thy Answer let me have I pray thee a solemn appeal unto God that thou speakest according to the bare literal ordinary meaning of the Words and Phrases which hath been received among the serious Professors of the Christian Religion this may do much to put an end to the controversie and satisfie many 1. Dost not thou know that the Independent Presbyterian and Anabaptist party are both in their Preachings and Writings for an Experimental spiritual knowledg of Christ and that they do generally assert that a bare Dogmatical and Historical knowledg of Jesus of Nazareth is not sufficient for Salvation without the Truths be inwardly taught by the Spirit because thou dost insinuate so much in the 8. P. as if they were only for an Historical and against an Experimental Knowledg 2. Dost not thou believe that some may know the Mystery and so be 〈◊〉 without ever hearing of or knowing the History of Jesus of Nazareth 3. Whether is Jesus Christ now a Person out of Man or only a Principle or Quality in Man 4. Dost thou believe that Man that was born of Mary the Virgin at Bethlehem in Judea to be the Messiah the Christ of
spoke to Gods people what their Duty was every one apart upon their Beds that every one alone should keep a silent Meeting in the Night in his Chamber retired upon his Bed not a word of assembling here only thus much is in it when God comes with afflictions if we be moved with grief yet are we to take heed of sinning against God by murmuring and fretting but rather be retired and examine our hearts we shall find cause enough why the Lord deals so with us and that he is Righteous let every one in the night season when full of thoughts upon remembrance what God hath done to him then be patient quiet still fret not against God The last is Isa 8. and Isa 40.3 concerning waiting on and that which Christ the Lord speaks to his Disciples bidding them wait a Jerusalem till they were endued with power Now what kind of silent Meetings these Scriptures speak for it will soon appear let one place open the rest what this waiting is see Acts 1.14 They all continued with one accord in Prayer and Supplications And Peter stood up and Preached to them v. 15. Let the Reader now Judg what fit Scriptures these be to prove the things in hand and what a mighty Man this is that while he goeth about to let others see their ignorance as he saith he betrayeth his own And it s not something strange that this people should wrest the Scripture thus to prove their silent Meetings and when it speaks plainly for silence there they are against it in their practice in 1 Cor. 14.34 it 's said by the Apostle Let your Women keep silence in the Churches For it is not permitted unto them to speak yet the Quakers are for Women Preaching 1 Tim. 2.11 Let the Women learn in silence if any silent Meetings they must be such wherein there is none but Women What thou sayest Baily in this 〈◊〉 touching the Quakers I shall at present pass till I come to the place where thou goest about to prove Ezekiel and others to be Quakers after the same rate as thou hast proved silent Meetings Pag. 26. B. And could not own that refuge of Lies W. H. hath made concerning him Reply I Challenge thee to mention one lye that I have either said or writ of him whatever I have writ in my Epistle of him is owned by himself in his book under his own hand and had I thee Face to Face with him in case thou hast any Sobriety and Modesty and Ingenuity left I would make thee eat up these words again viz. these could not own that refuge of lies c. B. Pag. ibid. And I do not understand from his Master or any in Hartford that ever he was ten times at the Quakers Meetings but 〈◊〉 sometimes as the other boys did as he said and may be farther seen in the account from Hartford Reply If any please to enquire of the young Man himself now dwelling at Ware he will affirm that which here I write viz That for five years together he went to no other Meetings but the Quakers Meetings and is it likely that he should not be above ten times in all that space at their Meetings you may likewise hear at Hartford that none of us saw him in our Meetings but of late years thou dost wrong him Baily and thou dost not rightly transcribe his own words He saith several times I went as other boys and thou hast put in another word viz. sometimes and let it be considered that lest any should think that he went only when a boy by that expression viz. as other boys that he is there in the beginning of his Book relating his first step and entrance into their Way This boy was twenty years of Age before he left the Quakers as for that account from Hartford what little value it 's of the Reader will soon Judg when by enquiry at Hartford he comes to hear that some of the Quakers hands 〈◊〉 to it that did not dwell in nor near the Town till several years after 〈◊〉 young Man was an Apprentice in the Town Besides whatever they restifie in this account they testify either First from the young Mans Master and Dame Grigson Or Secondly from his own Relation in his Book 〈◊〉 that he was against the Quakers practice in two things viz. the â—â—â—â—ing on the Hat and silent Meetings Now as to his Master and 〈◊〉 Testimony concerning him of what force will it be to the Judicious when this is weighed that such was the young Mans reservedness in the Family which he was naturally addicted to that both Master and Dame acknowledged as these Men confess in the account that they did not know this young Mans mind see their own words are these viz. They never understood that he had any convincement upon his mind when-as be had far a long time great troubles and convictions upon his Spirit while in the Family as appears by the Book As for the Second thing viz. his practice in putting his Hat off in Salutations and being against silent Meetings you must give us leave to think that notwithstanding this the young Man was of the Quakers Spirit Faith and Principle for having conversed much with the Quakers at Hartford having read several of their Books and the Books of others that 〈◊〉 us of their opinions we apprehend that to believe the Light 〈◊〉 every Man hath to be Christ and to obey this as Christ and being Faithful in the obedience to come up to an outward Reformation which this young Man did and call it Perfection thinking God could 〈◊〉 charge him with sin is the very Heart and Life and Essence of the Quakers Religion and for the two things insisted on by them we look 〈◊〉 them rather as outward Badges Tokens and Marks whereby to distinguish Quakers from others than any essential things to constitute a Quaker But again he asserts in his Book that he walked in this practice according to his Light and enquire at Hartford Reaâ—er and thou mayest have many Witnesses that such is his Integrity that he may be credited in what he hath said And it is not probable 〈◊〉 he that was Faithful in other matters of greater weight touching â—â—â—â—ning from sin and acting Righteously should be unfaithful in 〈◊〉 less matters Now observe these Subscribers yet say he was 〈◊〉 Quaker when-as he acted according to his then present Guide the light within In the close how can this thing be determined whether 〈◊〉 young Man was a Quaker or no when-as he was so reserved that 〈◊〉 they according to their own Confession nor any of us knew 〈…〉 or Principles only he went to their Meetings and to no other 〈◊〉 years space as we can prove how can it be determined but by 〈…〉 Confession which hath been published already and you may now see more in his own following Book towards the end where he 〈◊〉 up eight distinct grand errors of the Quakers that he
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
Isaiah and he did affirm it likewise I can truly say so much ignorance and confidence did I find amongst this people there and so much errour and darkness and withal so much of a worldly Spirit in their Converse together that had I had stronger inclinations to them than thou thinkest I had I should have been alienated and at a greater distance from them my soul was grieved many a time by hearing what I did and I call the Lord to witness that I wrong them not but speak the Truth Since this J. Bolton made a disturbance in our Meeting and discoursing with him in the hearing of many he questioned my attributing an humane Nature to Christ be there would grant Christ to appear in a Body and that was all he would not answer to me asking him whether that Body of his taking hold of his hand rose again Lately from Green a Teacher among you I could have no answer where be believed the Man Christ was More lately in discourse with some That it was the Light within that was Crucified without the Gates of Jerusalem That the Mediator was in Heaven but that Heaven was any where out of him where the Mediator was I could not get him to Answer this was Thomas Prior of Stanstead and his Wife would not tell me whether she worshipped Christ within or Christ without I call to mind the Original of this people in the North I have been told by some that have seen them that they were extraordinarily acted by a Spirit being some of them thrown down upon the ground in foamings and tremblings and then would speak something in a strange way I have been told by one that was in the Room at Cambridge at the first Rise of them how in a Chamber where he was every thing in the Room Table Bedstead Stools c. and every person there being many trembled and shook himself excepted I my self did see Ann Blackling acted more than ordinarlily who now is no Quaker as I suppose thou knowest Now be not angry if for my own souls sake I enquire whether this Spirit be the same Spirit wherewith all the Holy Men of God were acted the Spirit of Jesus Christ the son that is in all Christ's people and how should I know but by examining the fruits of it I can never forget James Naylor whom I saw suffer and what was the fruit of that Spirit by which he was acted was he not strangely lifted up in Pride to make himself the Messiah and take divine worship to himself John Bolton told me that he stood by and saw three Women one after another fall down and worship him and one of them in her Bowings had these words viz. thy Name is no more James but I am And James Naylor told John Bolton that if he worshipped his Body he should refuse it but if that within he would accept it now by what Spirit was this Man acted Likewise I have called to mind all those extravagant things that some of you have been put upon contrary to all the Light of Reason and Nature beyond all the bounds of Civility and Modesty viz. the besmearing your naked Bodies with Dung and in that manner going naked into the Christian Assemblies how some of you have been put upon Voiages beyond Sea to Preach as I have heard and yet have been cut off by Death before you have come there But it is more than all this to me that this Spirit hath carried you forth most especially in Reviling and opposing the best people in the World the Godly in this Nation and the faithful Ministers of the Gospel and what Truth is there that you in your Writings and Preachings have not opposed at times of which our Brethren have given a late faithful account out of your own Brethrens Writings Now John blame me not if I have been wary and watchful least I should be possessed by a Spirit that leads to such things as these there is nothing more plain to me than this that immediately upon the entrance into your way there is in your Proselytes not such an attending to vocal Prayer as before nor such a diligent search of the Holy Scriptures nor such high thoughts of the person of Jesus and mighty slighting thought of his Gospel-Institutions viz. the Supper of the Lord c. By what thou sayest unto me in this Epistle that thou wonderest at the Fruit brought forth after such exercises of Spirit and such travels as thou hast seen me in I can collect nothing but this viz. that there is not one truly converted and born again but every one miscarrieth in this work and it proves abortive in case it doth not end in Quakerism a harsh censure John The Law in the hand of the Spirit hath been at work in my Soul and I have known the killing power of it it hath slain me but is there no life unless I turn Quaker nor any deliverance but a conclusion that I have licked my self whole by some proud and ungrounded presumption is not this enough John that by the Spirit of Bondage sin hath been made bitter to me and thereupon Christ precious And whereas thou speakest of flying I have fled for refuge to the Hope set before me and that Spirit of burning that was in me hath consumed in some measure those proud Pharisaical self conceited thoughts that I had of my own Righteousness This being a great work that the Lord hath to do in the Souls of his people which I presume if thou hadst known thou wouldst not have been a Patron for it and endeavour to make it stand which thy Brother Bayly fairly owns pag. 37. In the Epistle thou apprehendest it was with me as with Demas that imbraced this present World and fell in with those large preferments that are to be reaped amongst my Non-Conforming Brethren in the Ministry This it was that allured me to stay otherwise I had turned Quaker thou thinkest I thank thee for thy Charity still Love thinketh no evil Dost thou think it might not have fared better with me as to outward maintainâ—â—ce if I had conformed why did I not chuse that Why John shouldst thoâ— be angry that my Family hath a little dayly Bread I have had it from your Brethren viz. That we may have the milk of the Flock why John did not some of you roundly tempt me as some Quakers did a sick-Maid not long since promising her she should be taken care of if she would become one of them and be against all others I know your care for your Proselytes this way hath been very much And whereas thou sayest that I once spake so respectfully of the Light and Spirit within I do so still both publickly and privately and God forbid I should be an opposer of it or an Enemy to it Let my Tongue first cleave to the Roof of my Mouth let me first be dumb and never speak any more but the Lord hath learned me to
〈◊〉 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
by it and though the Spirit should â—ver make use of it yet it would be Holy and Spiritual it being 〈◊〉 which discovers the Holy Nature of God who was the Author of it J. C. pag. 8. Thou either ignorantly or enviously if not both affirmed that whoever hath tasted that the Lord is gracious never takes up with the Quakers Christ Answ What I say I say upon my Knowledg and experience having conversed with the Quakers so frequently and read many of their Books and know that this was the reason viz. my tasting of the Grace of Jesus Christ why I did not in the midst of the Scepticalness of my mind take up with the Quakers Christ finding so much sweetness and comfort in the Knowledg of him Crucified and so abhorring to believe in the Light within as the Christ of God J. C. pag. 16. The Quakers Christ is the Lords Christ Answ Now let this John be fairly tryed whether the Quakers Christ be that Christ of Jehovah which is spoke of here Lâ—k â— 26. which Simeon was to see before he died according to the revelation he had This was the Child Jesus which was born of Mary the Virgin of the 〈◊〉 of David according to the flesh whom Simeon took up in his bodily arms vers 28. that Messiah whom the Prophets spoke of vers 31 32. Now how wilt thou be tryed in this matter I know no better way than by thy Peers and Equals in the Ministry while you be all guided by the self-same infallible Spirit and do own them for Quakers whâ— shall mention Mr. Faldo hath impannelled a sufficient number in this Case and I desire the Reader of these lines to look into that part of his Book which treats of this thing viz. the Quakers deny the Christ of God he hath there to good purpose saved me a labour in transcribing out of the Quakers own books many of their sentiments touching these things And though thou hast been so shy John as not to open thy self in thy wiltings in this matter yet thou darest not deny these men to be Quakers I will but transcribe a few of the lines of the greatest Rabbies and leave the rest to be read in the Book with those Judicious detectings of them by our said worthy Brother Let us hear George Fox speak first as it is most meet in his Book called the Mystery pag. 71. And Christ's nature is not humane which is â—thly for it is the first Adam's Now John what is in this plainly but that Christ that Simeon had in his arms is not the Lord 's Christ for he had a nature humane which was earthly of the first Adam for he was made of a woman in Gal. 4. and the Son of Adam in his genealogy which nature is now in Heaven glorified according to the Scriptures We believe that Christ had a Soul too and hath still as well as a Body and a Divine Nature as well as Humane which word though you quarrel with it is no more but what belongs to man or mans nature and the Scripture in Hebrews saith He was like us in all things sin excepted Let 〈◊〉 come next in his book pag. 20. What saith he for that which be took upon him was our garment even the Flesh and Blood of our nature so far is good But hear again which is of an earthly perishing nature yet it saw no Corruption according to the Scripture in the Acts. But let us have the rest but he is of an Heavenly nature Jesus then that Simeon took iâ— not the Christ but only a garment the perishing flesh and bloud of our nature â—cording to this Doctor Hear again a Mystery And his Flesh and Blood and Bones of his nature i. e. Heavenly This is the Quakers Christ Heavenly Flesh and Blood and Bones which came down from Heaven as they suppose and did tabernacle in the carnal body and flesh and bones for a while which is in every Quaker now This is the Quakers Christ not that which Simeon had in his arms and is now in glory The next is 〈◊〉 his Princip pag. 9. They are false ministers that preach Christ without Then Simeon had him only within Sword of the Lord a Treatise of Smiths pag. 24. Your imagined God beyond the stars For again in his Book called the Great Mystery pag. 286. the man 〈◊〉 speak Christ in the Male and in the Female He is giving an account why a woman may teach Now John the Quakers Christ is the man in every Man that is a Quaker and every Woman I will likewise set down here what I had from Christopher Taylor a Teacher among you he confessed to me when I asked if the whole Christ was within him and so if the Man Christ That the Man Christ was within him where is the Mediators Intercession then art thou not ashamed of such a People as this Come out from among them and own the Christ of God If ye believe not that I am be saith Christ ye shall dye in your Sins John 8.24 By these Testimonies Jesus of Nazareth is not the Quakers Christ What is then the Christ it is that Light that is in every one that reproveth for some Immoralities which every Drunkard and Unclean Person hath in his Conscience Here now one for all speaking plainly FOX the younger a great Author pag 49 50. 〈◊〉 scorn me the Light in you they have disobeyed it and called it a nature Light and ye have said that I the Light am not able to save those that believe in me Mark this is the Quakers Christ but further pag 54. that if you would believe and wait in me the Light I will purge out all your Iniquities and forgive all your Trespasses none forgiveth sins but God and I will change your natures and will make you new Creatures therefore it is very God if you harken to me and obey me the Light within it should be a Person by this for actions are ascribed to it Now how often have I heard this spoke by your Teachers God manifested in the Flesh clapping their Hands upon their Breast this Flesh Here Major Corbet once a Quaker in his Book against you on this Subject Well now let these stand together and John do thou speak for thy self Either these are no Quakers and thou disowneth them and their Writings or the Light not Jesus of Nazareth is the Quakers Christ so not the Lord 's Christ Therefore John thou dost but Juggle in thy words like the Men on the Thames Roweth one way and looks another pretends to the Lords Christ and it is nothing but the Light within every Man By this you may know what he means by his Testimony to Jesus in the latter end of his Book J. C. The same that delivered Paul from his wretched state Answer That Christ that delivered Paul from the guilt of Sin and Punishment while Sin dwelt in him was Jesus of Nazareth not the Quakers Christ the Light
that deep silence thou intimates in case we did look for such an effusion of the Spirit as was at first knowing that the Apostles themselves at Jerusalem waiting for the Promise of the Father Acts 1.14 continued with one accord in Prayer and Supplication I suppose it was not mental Prayer in a silent meeting but we believe by an ordinary Revelation of the Spirit upon our minds in the diligent reading of the Scripture we may be able to understand the Mysteries necessary for Salvation 1 Cor. 2.18 The Spiritual Man discerneth all things J. C. Thou sayest we are to conceive of God according as the Scripture sets him forth to us Ans Thou mightest well have joyned that to this which immediately goeth before it viz. we are prone to measure God by the Rules of our own imagination and to think that what appears to be Righteousness with us is so with him but this would have prevented thy following Cavil I insert it lest the Reader should not have the Epistle by him I ask now Whether the Scriptures or our imaginations and thoughts be the Rule whereby we are to measure God and true Righteousness J. C. pag. 16. But the Scriptures contrariwise Condemn all Mans conceivings saying Eye hath not seen Ear hath not heard it hath not entred into the heart of Man to conceive Answ When I say We it 's plain I understand Saints and Ministers that have the Spirit not those that are totally destitute thereof For I write to a Church of Christ direct my Speech to them and by way of digression to my Brethren in the Ministery And though thou apprehendest none but Quakers and their Ministers have the Spirit give me leave to think that others have and these to whom my Epistle is sent so that thou dost but here trifle as in other places and very Childishly the Scripture doth no where condemn Man's conceivings of Godly the Scriptures and according to them The Scripture thou mentionest here speaks of the natural Man 1 Cor. 2.14 opposed to the Spiritual i. e. the Man that hath no more Light than that which every Man hath Why art thou angry with this John if any do conceive of God according to the Scripture he conceives aright of God and it argues he hath the Spirit But I know where it pincheth thee thou wouldest not that any should conceive of God according to the Scripture but according to the immediate teachings of the Light within I know John thou art an Enemy to the Scripture as shall appear as we go on J. C. ibid. The Scriptures are true as God means them not as Man by his conceivings interprets them Answ If thou wouldest speak out thou wouldest say that this God that only gives the meaning of the Scriptures is the Light within so that according to thee none can give any true meanings of the Scripture but John C. and those Brethren of his in the Minstery Thou art herein as bad as Muggleton the Prophet he saith none can interpret Scripture aright but he Thus John thou hast set up a few Popes at Devonshire-House from whom as from so many Oracles we are to receive the true Interpretation of Scriptures it 's true what thou sayest here But doth not the Spirit who is God give the meanings of the Scriptures in the Scriptures Do not they Interpret themselves best When thou sayest as viz. Man by his conceivings Why are not the Saints Men And the Ministers of Christ Men Ours are still though yours be Women and Virgins But J. C. how didst thou forget thy self in contradicting the Oracle G. F. who said that the Man in the Male and the Man in the Female may speak and so Interpret Scriptures in your Meetings and here thou sayest Not as Man by his conceivings Interprets them J. C. And the understanding of every true Disciple must be opened by Christ before he can rightly know them as it is written he opened their Understandings that they might Understand the Scriptures for till then they are a sealed Book to the Learned and Vnlearned Answ This likewise we acknowledg to be true but then do still query Whether this Light that openeth the Understanding of every true Disciple be not the Light within that every one hath if not then the Light within cannot do it thou grantest and that Scripture thou namest confirms me that thou hast forsaken thy Principle about the Omnipotency of the Light within for in the last of Luke that opening of the Disciples Understandings surely was another thing than any teachings of the Light that every one hath It was some Beamings of the Spirit at that time enlightning their Understandings which are of a different nature from that Light that every one hath as in time we will make evident I grant in the close that the Scriptures are a sealed Book both to the Learned and Unlearned that have not the Spirit of Christ according to Jer. 55.21.11 12. Only I query whether still it be not a sealed Book to all but the Quakers Thou goest on to the next Paragraph of the Epistle and meddles not with a word of this more so that I take it for granted and let the Reader take notice of it that J. C. consents either to this first Principle in the Series of the Principles as in order they are laid down viz. that such is the Purity of God that nothing is accepted by him but what is every way compleat and perfect and if so then he believes that Righteousness within which consists in the vertues and gifts of the Spirit in every Quaker is every way perfect and compleat and for this compleatness is accepted and that it will hold the test before God's Tribunal and so will justify us and that it is beyond the Righteousness of the Elect Angels or he doth not consent to it if so then he is afraid to touch it but silently passeth it as a Principle that is altogether too strong for him to encounter though it 's the basis of all the rest touching Imputed Righteousness J. C. pag. ibid. Thou utterest many words about the Confession of Sin as if the Quakers were against the Confession of sin to God Answ As to this Head or Principle that is also asserted thou dost not speak any thing viz. None of the Sons of Men since Adams fall that was no more than Man hath ever brought neither can any of them bring this perfect and compleat Righteousness to God either thou consentest to this or no if thou dost as by thy silence it should appear then what becomes of the Quakers Perfection that thou and all have pleaded for It is then a Perfection that is not a compleat Righteousness if thou dost not think this true thou playest the Hypocrite in not contradicting it but if thou would not juggle and play Leger-de main thou dost think that Man can bring a compleat perfect Righteousness since the fall and this Righteousness is in every Quaker wrought
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
That Christ was born of a Virgin so his Manhood 〈◊〉 without sin spotless and endued with the Spirit without Measure 〈◊〉 He did in his Holy Actions fulfil the Law 3. All his sufferings 〈◊〉 taken in being at last made an offering for sin he being God as well 〈◊〉 Man these Actions and sufferings are of infinite value now observe Reader not a word of this here in this place by J. C. but only in the general Righteousness manifested in him and by him Now what do the Quakers mean Let Pennington speak pag. 25. What Nature must these sacrifices be of which cleanse the Heavenly things whether of necessity they must be Heavenly If so then whether it was the Flesh and Blood of the Vail or the Flesh and Blood within the Vail Whether it was the Flesh and Blood of the outward Earthly Nature or the Flesh and Blood of the inward Spiritual Nature Whether it was not the Flesh and Blood which Christ took of the first Adams Nature or that of the second Adam's Nature Now John That Righteousness that in the fulness of time was manifested in Christ and by Christ was only the Obedience and Sufferings and Sacrifice of that Spiritual Heavenly Flesh and Blood of the first Adam's Nature that was in the Vail that of the Vail the Body and humane Nature that he had from the first Adam the Righteousness of this and the Sufferings of this is nothing Now let the Reader view the Harlot She is known now She is in her own Whorish Attire J.C. pag. ibid. And in due time made mine by the work and application of the Spirit in my inner parts Answ True we say that this Righteousness spoke of is really made mine thus The Spirit works Faith in my inward parts whereby I view it apprehend it receive it for my self having need of it therefore called so often the Righteousnss of Faith Through faith in his 〈◊〉 in Rom. 3. and it is really mine Faith is the substance of things hoped 〈◊〉 But now hear Penington Mysteries of the Kingdom pag. 17. Convered to the Creature in and through the seed and brought forth in the Creature by the seed and the Creature united to Christ in the seed here is Justification of Life This is the application of the Spirit in their sence This Righteousness is the Light Christ the heavenly flesh that was in the vail The seed through which it is conveyed is Christ and the Seed that brings it forth is Christ and the Seed in which the Creature is united to Christ is Christ the Light within every man The sum is then accâ—ording to Penington Christ the Light in every man is conveyed to the Creature by Christ and brought forth by Christ and the Creature is united to this Christ in Christ the Light This is John Crooks application of the Spirit Deny Peningtons Divinity if thou darest J. C. parag ibid. And 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 in us and for us Isa 26.12 Answ Would any think that it is the same man that writes a little further so much against my asserting that our own Righteousness consists in those Vertues and Gifts that the Holy Spirit works in our minds and that this is not the Righteousness in which we are accepted Oh would not any think that John had fully yielded herein to me and that he was very sound in this point and no Papist But now pray let us conster it by their own Dictionary and see what it will speak And God is well pleased and satisfied in and with him If this him was to be understood of the true Christ we need not one word further But Remember what the Quakers Christ is viz. the Heavenly Flesh Blood and Bones that came down from Heaven not Jesus of Nazareth and it is the man in every Male and Female that preacheth among the Quakers it is nothing but the Light in every man which is called the Spirit in the inward parts immediately before God is well pleased with this and satisfied with the Light and I am accepted in the Light he means and not for the works of Righteousness which I have done here is Pauls words but the Quakers sence still no but for the works of Righteousness that the Light does and are wrought in the Light that every man hath Naylor Love to the lost pag. 64. yet it is speaking of self-Sanctification and Mortification the Work of God wrought by Christ in the Believer whereby such become his workmanship in Christ Jesus wrought into 〈◊〉 Obedience and his Obedience into them in the measure till they 〈◊〉 of one heart one mind one Soul one Flesh one bone one blood 〈◊〉 one Obedience and one Life and that it is no more we that live 〈◊〉 Christ that lives in us Now by this line you may fathom to the 〈◊〉 the Mystery of works of Righteousness which he hath done i. e. J. C. did them not but Christ the Light in him it was the Obedience of that Light wrought into him and he made one Soul flesh blood with this Christ the Light in every one ye know what Naylor made himself Thou now Reader sees the snare and trap uncovered this Divinity will bring you to this that the Personality of J. C. is lost and his personal actions are all lost when he prays or preaches it is Christ Prayeth and Preacheth not John Crooks and that Christ and he are both one Person Such monsters have been among the Quakers J. C. not for the works sake only or quatenus works though wrought in me by the Spirit Answ For the works sake only why then J.C. thou would have the works that are wrought by the Spirit have some share in acceptation thou would not have it only for their sakes which we may thank thee for but partial causes they must be Christ of himself and his Merit is not sufficient unless something wrought by the Light in us doth joyn its Merit with him but this Phrase quatenus works why if not as works how 〈◊〉 as they are Christ the Light and his Obedience as before according in Naylors sense J. C. Wrought in me by the Spirit but in and for the sake of him that works all our good works in us and for us Answ That is plainly it is for the Lights sake in which the Quakers works all their works that the Quakers do are accepted and which doth work all their works in them and for them J. C. pag. 10. Thou believest to be saved by a Righteousness wholly without thee reckoned but not real which Righteousness Christ wrought 1600. years since Answ And I do J. C. solemnly profess in the presence of God Angels and Men that I believe that Righteousness
And Secondly because it is really in our minds and therefore ours Answ If thou look into the Epistle again thou mayest see thy mistake I give the Reasons why the Gifts and Vertues that Gods Spirit works in us are our Righteousness in contradistinction to the Righteousness of Christ wherby we are justified and the first Reason is because the Scripture calls Faith our Faith c. 2. Our Souls are the Subjects of this Righteousness it is really in our Minds now why dost thou make of thy own head this last Clause another distinct Reason when-as it is but the same in other words to explain the former Thou shouldest not wrong me in transcribing what I have writ But I attend thy motion Go on J. C. Parag. ibid. Yet thou sayest in this place Christ is really 〈◊〉 Righteousness Jehovah Tsidkenu What one while he is really Righteousness and another while not real but reckoned I would not wrong 〈◊〉 but thy words are plain Answ I suppose the Quakers will admire thee here as in all other of thy Cavils but what thou aimest at I know not well I suppose thy Invention here ran a Tilt and was low but I will adventure to reconcile the seeming Contradiction the Vertues and Gifts of the Spirit are really in our minds this is the Righteousness that Sanctifies Christ as the Branch and Jehovah with all he did and suffered personally is really our Righteousness for Justification and yet this Righteousness is a Reckoned Righteousness and imputed not inhering in us but very real still for there is a reality in God's Reckoning it to us and it is really ours as I said as if we had so done and suffered Some may busie themselves to find a Knot in a Bulrush J.C. pag. ibid. Thy calling William Penn a Novice manifests only Pride in thy self but it is no proof against him and the truly considerate will account thy charge upon him to belong to thy self till thou hast confuted his Arguments Answ The truly considerate weighing what there I charge him with will think it too little I charge him with this viz. That he 〈◊〉 the Doctrine of imputed Righteousness the Doctrine of Devils Now â— Novice is but one that hath been newly in the Faith and is pussed up But here he hath denied at once the Faith of all God's people in all Ages and maligned it making the glorious Doctrine of Christ to be Patronized by the Devil If Luther had lived and seen this he would have anathematized this Proud Man and thee John for thy thus questioning of it and nibbling at it But Remember Paul hath done it and it will stand upon Record against you viz. If any Man Evangelize otherwise than we have let him be accursed John who will think thee in earnest in thy seeming good words in owning this Doctrine as before and after when instead of bearing thy Witness against this Shuttle-Cock thou callest me to Answer his Musty Popish Arguments which which he hath penn'd against imputed Righteousness John they are all Answered already by those that the Lord raised up against Bellarmine the Jesuite and other Papists by Downham Ames c. Let the Reader call to mind before I leave this J. C's Profession viz. I Believe Salvation by the imputed Reckoned Righteousness c. But you will cease to Breath before you will cease Deceiving and yet here takes part with Penn's calling it a Doctrine of Devils J. C. Thou sayest If Jesus Christ had the guilt of sin really charged upon him what Dost thou suppose the Innocent Lamb of God to be really guilty of Sin What Blasphemy is this What really guilty of that which thy self saith he neither did nor had Yet thou bringest Scripture to prove it 2 Cor. 5. ult Answ This is an old Rotten cavil of the Quakers which I have heard often and of their Brethren the Socinians in their Books Christ was the Lamb of God I acknowledg not the Light within as Fox and others say that John pointed to the Light within when he said the Lamb of God c. and this Lamb of God was in his own Nature innocent without Spot Holy harmless and undefiled and thou sayest I write that he had no sin i. e. inherent as you see in the Epistle nor did any sin which is true Yet in my own words I dare say again that Christ had the guilt of sin really charged on him yet am I no Blasphemer no thou chargest Paul that saith in 2 Cor. 5. ult He was made sin to which thou answerest not a word if he had not sin on him God in Righteousness could not have punished this innocent Lamb But thou art ashamed I tell thâ—e of Christ's Cross this is foolishness to thee viz. Christ to be made sin J. C. pag. ibid. Thou useth many words to prove the imputation of Christ Righteousness to Man while in Sin and Rebellion against God Answ If thou cou'dst have found any words importing so much no question thou wouldest have repeated them over and over but there are none I am pleading that this Righteousness is imputed to Believers it is offered in the Preaching of it to poor sinners and if God gives Faith it will change their hearts we will grant that when God comes to justifie he finds all in sin ungodly Rom. 5. Rebels Enemies but he leaves them not so but gives strength to them not to trade in sin it hath not Dominion over them but we are not ignorant that by this Phrase viz. Our being in sin The Quaker understands sin being in us and so we still say that Christ's Righteousness is imputed to them that are in sin and Rebellion i. e. sin dwells in them otherwise no need of the imputation of the Righteousness of Christ And therefore these things are not contraries to have sin working in us and yet by Faith in Christ to be righteous and justified and at unity with God reconciled to him while that which is contrary to God dwells in 〈◊〉 being justified by Faith we have Peace with God Christ hath slain the Enmity and made us one with God in friendship with himself so that notwithstanding that Maxim of thine of contraries this is true That a sinner i. e. one that hath sin in him at the same time though sin in it self be contrary to the Nature of God and so impossible it should be in Unity with God may through Jesus Christ be justified and have Union with Christ J. C. Parag. ibid. Vain Man Doth not the Apostle James Chap. 2.20 say that Faith without works is dead Answ He doth so and we believe the Scriptures cannot be broken but are these two inconsistent viz. To have sin dwelling in us by which you understand Rebellion and being in sin see Mr. Faldoes Key and having Faith with good Works We say Faith is dead and so no Faith at all without Works but only so called But again May there not be a Living Faith and so Cloathed with
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
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
while in his Natural State knoweth not hingof this It is a Riddle as it was to Nicodemus that had more than the Light within the Light of the Scriptures 7. The Mystery of the Redemption of Man from the Fall by the Sacrifice of Christ It 's utterly ignorant of it cannot see any thing of it nor shew it to Man But this seems foolishness to Man the Doctrine of being saved by the Cross of Christ It was so to the Greeks and is so to the Quakers at this day None of the Heathens therefore spoke any thing of Redemption by Christ if they did they had it from Moses Writings and the Prophets No these things are too high 1. That very God should become very Man 2. That a Virgin should bring forth 3. That by giving up that Body that he took into Union with himself unto Death he should make Atonement to God's Justice and expiate for all the sins of all those that were given to him These Man that hath no more than the Common Light cannot will not receive 8. The Resurrection of the same Body is a thing that this Light will not discover It is only the Scripture-Revelation The Heathens knew nothing of this but it was a scorn to them Jesus and the Resurrection And the Quakers attending to the Light within more than the Scriptures do err as to this Truth and gain say it 9. It cannot shew That the Soul of a Saint is immediately with Christ upon the departure from the Body nor indeed any thing of a future state This must be known by Scripture-Revelation According to that 2. Tim. 1.10 Life and Immortality was brought to Light through the Gospel 2. There is a Light that every Man hath not but is peculiar to the Saints Those that are born again and converted from their fallen Estate and condition and put into another state through Christ Jesus This we have proved before from the Scriptures only will add thus much viz. God suffered all Nations it 's said to walk in their own waies Acts 14.16 but had at that time a people Israel in the midst of the Nations Of whom he said Psal 147. He shewed his Word unto Jacob his Statutes and Judgments unto Israel he hath not dealt so with any Nation and as for his Judgments they have not known them Here it 's plain he gave Light and Knowledg to Israel and suffered others to walk in their Natural blindness 3. This Light is at the same time in a Saint with the other that is 〈◊〉 saving Light 4. This Light is a true Light as to it 's kind and Nature as far as it will reach 5. But that this Light that every Man hath and that we speak of which every one hath not are two different Lights as to kind and Nature and not only as to Degree as the Quakers would have it I prove as followeth 1. If the Roots from whence these two Lights do spring be different then the Lights differ in Kind and Nature But the former is true Ergo. Christ as a Creator is the Root and Fountain of this that every one hath but Christ as Mediator is the Root of the Light that the Saints have I prove that the Light that every Man hath is from Christ only as Creator If whatever Adam had in his State of Innocency was only from Christ as Creator not as Mediator Then this Light that every Man hath is only from thence But the former is true Ergo. If the Light that every Man hath be only a remnant of that same Light that Adam had in Innocency Then the consequence will hold But it is only a remnant c. Ergo. If it be nothing but Nature then the Minor of the last Syllogism is true viz. that it is nothing but a remnant of the Light that Adam had in Innocency But it 's no more than Nature which I have proved before Argument 2. If the Light that every one hath differ only in Degree and not in Kind from the Spirit of Regeneration then the most wicked ungodly person may be said to be truly Gracious and Sanctified and Regenerated though not in such a high Degree as a Godly one For the smallest Wire of good Gold is as truly Gold as the whole Wedg though not so much Water hot in the second or third Degree is as truly hot as that which is hot in the sixth or eighth Degree He that is strong in a less Degree is as truly strong as he that is in a greater Degree But what a ridiculous thing is it to say that the most wicked Man is a true Believer a true Saint When-as he is so far from this that he is not truely Moral and Civil 3. If they differ only in Degree then a Regenerate Man and an unregenerate differ no more from one another than a Babe in Christ and one strong in Christ But to say this is false Ergo. 4. If having the Light within be consistent with all manner of Wickedness and continuing in it to the end but the having of the other Light is not Then they surely differ in Nature and Kind But the former is true as all see and know daily Many that have the Light within which the Quakers speak of are Wicked Ungodly and continue â—â—to the end None that have the Spirit of Regeneration are so and continue so They may fall into sin but do not continue in it nor make a Trade of it He that is born of God cannot sin because he is born of God 1 John 3. 9. 5. If a Man may have the Light within which the Quakers speak of and yet be dead in Sins and Trespasses but not the other but must needs be spiritually alive in that it is the Principle of Spiritual Life then they differ in kind But the former is true For every one had the Light within the Quakers grant But every one is not Spiritually alive but most dead in sins and Trespasses Ergo. 6. If those that have the Light within which the Quakers speak of may go to Hell with it and the damned in Hell have it still in them then they differ more than in Degree But the former is true Otherwise what is that which accuseth in Hell and condemneth in Hell Answer But now to say that any part of the Spirit of Regeneration Adoption goeth to Hell and is in the Damned would be ridiculous if not Blasphemous Ergo. 7. If Flesh and Spirit differ more than in Degree then these two Lights do But surely Flesh and Spirit differ more than in Degree Ergo. All the Light that every Man has as he comes into the World is but Flesh John 3. Whatsoever is born of the Flesh is Flesh Now Flesh and Spirit are so far from being of the same kind that they are contrary one to another and lusteth one against another Baily If thou writest again Answer these Arguments fairly then thou mayest go far to reduce me to thy mind in
of obeying God hath not lost his power of Commanding and he may justly demand that of a Man which he hath wilfully lost and deprived himself of In a Word God condemneth none but those that have freely run on in sin and impenitency to the last And this Baily is Equal and Just Baily But if all Men are lighted with the true Light as I Believe then by your Doctrine some have two Lights another Light besides the True Light Reply It 's no absurdity at all to say that two Lights of two kinds and natures may be in one and the same Soul at one and the same time As the Light of the Sun and Moon are seen at one time in the Air. Baily If it be of another kind speaking of the Light that the Saints have then it must be a false Light because the other is a trâ—â— Light Reply We have granted that the Light every Man hath is a true Light in its kind and so is the other true in it's kind both true yet differ in Kind from one another The Light of the Moon some apprehend differs in Kind from the Suns Light Yet the Light of the Sun is not false because the Moons Light is true An Ass differs in Kind from a Man yet he is as true an Animal as a Man Here is all the strength of Argument I can find Let the Reader now judg who is guilty of confusion and blindness Baily And after thy confused Prayer p. 11. to Christ in thee and to Christ in the Heavens and by and in the Spirit as thou thoughtest thâ— sayest several weeks was I in this trouble making my Condition known to no one because I would not be perswaded to any thing but did wholly rely upon the inward instruction of the Lord Thus did my hope perish How did thou rely upon the inward instruction of the Spirit when thou prayed in that confused manner as aforesaid Consider it Reply He did rely upon them in the same way as the ignorant Quaker doth for he was one at that time and so this Lord was no other than the Light within and the instructions of the Lord that he speaks of no other but the Dictates of Nature No wonder he wandred Nature will not teach the right way of Prayer neither can 〈◊〉 will it shew that the Father through the Mediator Jesus is to Worshipped All may see by this what darkness ye be in in your â—â—ship and what Confusion and that you follow the dictates of 〈◊〉 Light of Nature and leave the Instructions of the Spirit in the Holy Scriptures It 's very lately a Quaker acknowledged she Worshipped Christ within and being ashamed of what she had spoke afterwards said she Worshipped Christ without also May not we say â—â— worship ye know not what Baily Did any ever rely upon the inward Instructions of the Lord and their hope perish Bring one Example for this Reply The Hypocrites hope will perish and every one that makes not Christ Jesus God and Man his Hope is a Hypocrite â— Tim. 1.1 Which is our Hope The inward Instructions of the Spirit lead to this Jesus Christ God and Man and whoever depends upon them in the 〈◊〉 of hearing the Word preached and reading the Scripture For the Spirit teacheth in the Use of these means their hopes shall be strengthned But this dependance was only as he thought upon the spirits teachings That expression viz. As I thought should be taâ—â—n in here But he was mistaken in that they were but Natures Dictates he was guided by when the Spirit came that led him to Christs Righteousness from his own And an Example as thou demandest I give thee in this same Case in Paul before his Conversion Acts 26 2â— I verily thought with my self that I ought to do many things contrary to 〈◊〉 Name of Jesus of Nazareth He had the Light within at this time be thought this his Duty to Act against this Religion he rested in his Law-Righteousness he surely would have answered any that would have blamed him that he did all by the inward Instructions of the Lord for he followed his Light he verily thought c. it 's said yet in that State of Law-Righteousness his Hope perished Baily Thou sayest thou had'st peace of Conscience by the powerful work of God without thee Is this like Scripture-Language Reply Yea the Spirit doth every-where testify what the young Man instanceth in there viz. That the Fathers preparing a Body for Christ was the Work of the Omnipotent Power of God sixteen hundred years since his bearing sins in that Body and the Curse of the Law his dying in that Body and yet could not be held of Death but rose again God's upholding him in and through all those things was the wonderful work of God without us before thou and I and this young Man had our beings Let the Reader take notice that In Pag. 42. Baily acknowledgeth this that here he snarles at his Woâ—â— are viz. We deny not the Work of God and Christ without And likewise doth not the young Man own a work within This Doctrine he saith was manifest to him in the Spirit that was within surely His next Words are viz. Working Faith in me by this I had Peâ—s of Conscience All this was within Yet all this Work was not the Righteousness that justified him but that was by the powerful work without us in giving Christ for us Near the end of pag. 41. He threatens the young Man with trouble and concludes thus Baily The Lord hath spoke it Reply Doth he not pretend to as high an Inspiration as the Apostles And yet in the next Paragraph bewrays himself to be a weak fallible Man in that he saith Baily The Yoke which W. H. calls the burdensome Yoke Reply Whereas it was the young Man himself alone without the least intermedling of mine that gave this Title to the little Book as I have Witness calling that bondage he was in to the Law of Works when a Quaker the Burdensome-Yoke Baily Page 42. But did not the Saints and People of God in all Ages witness their Salvation and Peace of Conscience by the powerful work of God within them Reply Yea We heartily own it and the young Man owns it as before And thou art in this page and the next about a needless work none denying this If withal thou wilt but say that these Saints and People of God had some things within them of another Nature than the Light that every Man hath that did thus work in them which did still lead them forth to glory in the personal Righteousness of Jesus Christ for their Justification Therefore the first Scripture speaks for us not against us Baily 2 Cor. 4.6 God who commanded the Light to shine out of Darkness hath shined into our hearts Reply It appears by this plainly that they had not this Knowledg by any Light before but by some Light super-added and shining into them It
follows to give the Light of the Knowledg See still they had it not in them before Again of the Glory of God in the face of Jesus Christ Now look into those that are well acquainted with the Greek Language they will tell thee this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a Person Answering to that Hebrew word used in Leviâ— 19.15 Thou shalt not respect the Person of the Poor And it is used in 〈◊〉 1.11 by the means of many Persons Now was no the Perâ—oâ— Christ without them That which in 1 John 1. they had seen 〈◊〉 their eyes it was external to them And most of the Glory of 〈◊〉 did shine forth in Christ's personal coming Therefore when he 〈◊〉 which is the next Scripture thou bringest We have this Treaâ—â—e in Earthen Vessels It was the Knowledg the Apostles had in their 〈◊〉 of the Person without Pag. 42. Parag. 2. Thou ownest the Work of God without If thou wast plain-hearted and honest we would thank thee And we do say with thee there are none knoweth the things of God aright but by the Spirit And it 's the same Spirit that raised Christ from the dead that dwels in his people and will at last quicken their Mortal Bodies But thou hast a reservation in all this Is it any less than Blasphemy to say that the Light within raised Christ from the dead and shall raise the Saints Mortal Bodies in the day of the Resurrection As that Scripture Rom. 8.11 iâ— to be understood All discerning ones by this time see that the Quakers deny the Resurrection of the Body and so consequently Christ's Resurrection Then this quickning of the Mortal Bodies mentioned by Baily is no more than what as the Quakers apprehend is attained by attendance to the Light within Are the Quakers Christians Baily Next quoteth Rom. 8.9 10 11 12 13 14 15 16. to prove the Apostle preached Christ within Reply Not for Justification those Scriptures speak of Sanctification He had spoke of Justification before which is the Cause of this and this an evidence of the other Baily And Christ Preached the Kingdom of Heaven within people Luke 17.21 Reply This place is much made use of by the Quakers Now it 's plain he speaks to the Pharisees whom he calls there Vipers Hypocrites said Satan was their Father Is it likely that Christ would give a Specimen of what his Kingdom was by it's being in the Pharisees What Children of the Devil and Unbelievers and yet the Kingdom of Heaven within them What the Holy Ghost's Sanctification Faith Love Holiness Peace and Joy For the Kingdom of God consists in these things what all these in the Pharisees The Quakers Light I grant was in them but is this any where called the Kingdom of Heaven What is Nature the Kingdom of Heaven Then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but intra vos or apud vos i. e. with you or among you used by the Greeks in their Translation of the Old Testament 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you there is no more in it than 〈◊〉 1 John 26. There standeth one among you These Pharisees dreamed 〈◊〉 an Earthly Kingdom in Earthly Glory Therefore he saith 〈◊〉 Kingdom cometh not with Observation Their Eyes were blinded 〈◊〉 this Conception of theirs and they stumbled at the lowness and 〈◊〉 verty of Christ and would not believe that he was the Messiah 〈◊〉 were inquiring for the Kingdom Now he tells them It cometh 〈◊〉 with Observation but it was come he being come and it was among them he in Person being among them working Miracles in the midst of them They sought for the Messiah as absent when he was present and very near them We still grant Sanctification within but here the Kingdom of Heaven is taken for the personal coming of Christ that is without Baily And the True Worship of the Father is in Spirit and in Truth Reply But had not the Father an existence of himself without 〈◊〉 before any had their beings Do ye Worship the Father within by the Light or Spirit as ye call it within And was not the Fathers powerful work in sending his Son And the Righteousness of Christ without notwithstanding this Worshipping of the Father in Spirit and Truth Baily And said what and if ye shall see the Son of Man ascend 〈◊〉 where he was before John 6. It is the Spirit that quickneth the Flesh profits nothing When they cryed How can this Man give us his Flesh â—â— eat Whose Minds were wholly without like many of yours Reply These Jews did not believe that Christ was God but did despise his low estate He is convincing them here that he was God as well as Man though he did vail his Glory thus in the Flesh for the present Therefore he asserts his Original that it was from Heaven and his Eternal existence before he took Flesh and saith here the Son of Man was in Heaven before he took Flesh He useth a Phrase that is common in Scripture Attributing that to his humane Nature which was proper to the Divine Otherwise as the Son of Man he was not in Heaven before his Ascension from the Earth It 's well if thou and thy Brethren did Believe that he is now Ascended into Glory as he is the Son of Man But is evident ye do not That of his Flesh profiting nothing must be understood thus viz. That his Manhood is nothing for Salvation taken alone and apart from his Deity called the Spirit there And they believed him not as we said to be God The reason why they stumbled at that saying viz. That he would give them 〈◊〉 to eat was because they were ignorant of the way of Faith 〈◊〉 gross Conceptions of eating his Material Flesh with their Maâ—â—â— Teeth We Glory in the Flesh of Christ and know that it proâ—â—â— i. e. the Son of God taking Mans Nature into Union with himâ—â— and therein fulfilling the Law and bearing the Curse of it Ofâ—â—ng that Body on the Cross Thus he is the Bread of Life and by 〈◊〉 in this as done for us we have Life and entrance into Glory 〈◊〉 New and Living way which he consecrated for us through the Veil 〈◊〉 to say his Flesh Heb. 10.20 Baily And said 2 Pet. 1.19 We have also a more sure Word of Proâ—â—ty to which ye do well to take heed as unto a Light that shines in a 〈◊〉 place until the day dawn and the day-Star arise in your hearts 〈◊〉 Jesus is the Bright and the Morning-Star Reply Remember Reader that these Scriptures are brought to prove 〈◊〉 the Apostles did Preach Christ only within Now let us see whether in this Scripture Peter doth not point them to the Person of Jesus Christ and this day dawning and day-Star arising in their hearts was but a more clear knowledg of Jesus Christ Certainly he is pressing them to get into their hearts a more distinct knowledg of Jesus Christ's Person and of the
as having Eternal Vertue in them for the taking away of sin appeasing Justice making his whole Church compleat I wonder not â—at any such should Quake and Tremble In a dying hour they will â—â—mble more In the day of Judgment most of all Any that will â—ave no Saviour but the Light within and no Righteousness but what 〈◊〉 in Obedience to that to Justify them in God's sight such will call for the Hills and the Mountains to cover them in that day In the end he casts out like the Dragon a flood of Railing but I must not will not return Reviling but have learned to bless them 〈◊〉 that curse me and to pray for this Man that the Lord would not â—y this sin to his charge viz. of speaking evil of the Truth and of me â—ut forgive him for he knoweth not what be doth Let not the Gospel O Lord be hid unto him Let not the god of this World blind him that the Light of the Glorious Gospel may shine into him Give him the eyeâ—â—â—e open his dark Vnderstanding Let the Spirit of Wisdom and Revelation be upon him in the acknowledgment of the Mystery In thy Light â—et him see Light Hide Pride from him bring down every high thing in him every thing that exalteth it self every thought into Captivity to the Obedience of Christ that he may come as a helpless Sinner to be reconciled to God through Christ and not any longer despise the Cross of Christ and count the Doctrine of it foolishness through a Confidence in the flesh lest he wonder and perish Amen WILL. HAWORTH An Answer to Mary Stouts Letter AH W. H. What is become of that tenderness that once was upon thy heart Answ That which was true tenderness in avoiding what was really evil is still through Grace maintained in me But Childish scrupulosity and that Bondage-Spirit that sometimes I have been in and which the Quakers remain in is removed from me through more Gospel Knowledg given to me M. Stout Then wast thou little in thine own eys Answ I am now nothing in mine own eyes as I am in my self By Grace I am what I am And this is the way to be little to have 〈◊〉 sence that by Nature we are sinners and Enemies to God and without strength fallen short of Gods Glory Children of Wrath And so humbly to receive the Doctrine of free Justification by imputed Righteousness which your Teachers oppose Whether is likely to be less in hiâ— own eyes he that seeth he hath nothing to justifie him but what iâ— without which God by a free Act of his imputeth to him or 〈◊〉 that thinks there is enough within from the Birth if it be obeyed 〈◊〉 which he hath Will and Power to do the Lord open thine eyeâ— Mary and humble thee Mary Thou didst then confess to the Truth Answ Christ's Person is the Truth John 14.6 I am the Way thâ— Truth and the Life I am still confessing against the Errors of the Quakers who are certainly against the person of Christ and set up another Christ a Quality that is in every Murderer and Robber which here thou callest Truth and yet it will not teach many things necessary to be known But with this which thou callest Truth and attendanâ—â— on it many have gone astray Witness all the Heathen World anâ— the Quakers at this day wandring in desperate Errors I have aâ— ways given this Light it 's due in its place which is that I suppose thoâ— meanest by Confessing to the Truth I never any otherwise professed Quakerism For then indeed had I been guilty of the highest Rebellion â—maginable to own the Light in every Man to be the Christ of God to lift Nature into the Throne of God to make a Deity of the Creâ—ture which the Quakers do The Lord convince thee Mary of thâ— Truth Mary And the Quakers were honest people in thy account Answ There may be honesty where no Godliness I should be glad if the Quakers were as sound in their Judgments as Moral in their Lives Though of late they have much declined from Morality Whatever thoughts I had of them formerly I know now them better and have no Reason to call Darkness Light having had so much Experience of them how honest soever they be in their Callings I know assuredly there are Errors and Scarlet Errors of a deep dy among them and the Scripture calls Error Iniquity 1 Tim. 2.19 They are then such an honest people among whom there is much gross Iniquity Mary How well had it been with thee if thou had'st grown in tenderness Answ Through Grace I am grown so in tenderness that I cannot but bear my Testimony against the Quakers Errors Where indeed is thy tenderness Mary when-as thou canst bear with such Blasphemies that are in thy Brother Bailies Book Yea Witness to them as Truth That is but a narrow-Tenderness that extends only to witness against some Pride in Apparrel against saluting with the Hat and in the mean while can hug embrace and kiss these Serpents Crocodiles Plague-Sores of Blasphemies I find my Spirit and rejoyce at it growing in this Tenderness every day more and more to loath Corruption stench and rottenness not only in Mens lives but in their Judgments Mary But it is just with the Lord that all them that have rebelled against the Light of his Son should be hardened Answ The Light that every Man hath of which thou speakest is no where in Scripture called The Light of the Son of God Thou mayest learn from Reading this Book that it is but the Light of Nature Your Teachers have beguiled you by putting a false Name upon it Thou might'st as well and may'st as properly call the Sun in the Firmament the Light of the Son of God It 's a far better and higher Light that should be so stiled As for my Rebelling against the Light thou mentionest I can say in a great measure I followed and obeyed it when a Child and a Youth But knew a time when I had a better guide bestowed upon me I have now that Light in me walks not contrary to it But it is not my Guide nor Rule But the Spirit of Christ leads me to the Holy Scriptures as the Rule There have I seen higher and greater things than the Light could discover to me Why should'st thou have me and others walk by Moon-light as in the night when we have the Sun-light to direct us in the day of the Gospel Take heed Mary lest thou hast not rebelled against the knowledg thou once had'st from the Scriptures That God hath thus left thee to Delusion and hardned thee in Error Mary It would be well for thee to consider where thou art and what thou art a doing Answ I cousider my self to be in Christ and that I am doing that which Christ would have me to do for him in my Generation Mary For doubtless thou art now found fighting against the Lord. Answer The Light
within every Man is not the Lord. I am contending as Paul in the Synagogue with the Jews that Jesus is the Christ when as this Light of yours would usurp his Throne I am fighting for our Jesus of Nazareth against the Quakers Christ and for Justification by imputed Righteousness against the old Popish Error of Justification by inherent Righteousness Mary And his Glorious Work which he hath begun in the Earth Answ Thou meanest the Work that G. Fox and J. Naylor began in the North in bewitching many people with ridiculous Errors The Work of God is the Fathers sending Christ in Man's Nature to redeem the Elect and his causing us to Believe on his Name John 6.29 This is the Work of God that ye believe on him whom he hath sent Which cannot be Understood of that Light every Man hath Mary For it is all in vain and to no purpose For it will not prosper And if thou canst stop the Sun in its Course and set bounds and limits to the Sea then mayest thou accomplish thy desire Answ I am bound to do the duty Christ requires of me whatever the success be I leave my work with Christ And though I may apprehend that your Kingdom will prosper yet am not I discouraged I know how Popery hath prospered Mahumetanism Arrianism I know how most of Poland at this day are denying Christ to be God Yet are those Errors and Delusions What if Quakerism should spread it self as here thou speakest as far as the Sun-beams or drown the World as the Deluge I should not be startled or wonder but believe it still to be an Error And though none of us can yet Christ can and at length will though it should be yet a 100 years cause this Error which thou comparest to the Sun to go backward or darken it or cause it to fall from it's Orb. Yea he can and will in due time still the râ—ing Sea divide these Waters yea utterly dry them up And soar 〈◊〉 up as high as the Clouds in vain boastings I can mount above you in this Eagle winged Spirit of Faith and Confidence I believe 〈◊〉 therefore speak Infinitely stronger is he that is with us than he that is against us Mary For the Lord hath blessed us and he will bless us and there is 〈◊〉 Inchantment against us Answ It 's well if there be no Inchantments among you ye are blessed I confess but as I have said it 's but with Ishmaels blessings to be rich in this World I desire you might have that blessing Acts 3. 〈◊〉 That Jesus Christ in his saving Knowledg may be sent to you to turn every one of you from his Iniquities and Errors Mary And thy Printing Books and spreading them and Preaching so 〈◊〉 against the Quakers and vilifying them as thou dost doth but manifest that Spirit of envy c. Answ I Appeal to Christ with what Spirit I have done it Thou 〈◊〉 too low to judg me and out of thy place My Printing Books is only writing that small Epistle As for my Preaching against the Quakers I cannot Preach the Gospel but I Preach against them Vilifyed their Persons I have not as I know I speak still against their Errors Mary For what is the Chaff to the Wheat Answ The Chaff must be burnt up I believe with unquenchable fâ—re and so must all the Hay and Stubble of Error The Chaff is nothing to the Wheat but is so light that every puff of the Wind of Error bloweth it away and separateth it from the Wheat and it is toâ—â—ed up and down Whenas the Wheat hath solidity in it and will remain upon the Barn-Floor All will be found to be Chaffy-Spirits that deny the Justification of a sinner by a Righteousness without that deny the Person of Christ and his Sacrifice without us And what are your Doctrines but such as may be like Chaff squeezed into nothing but air and fancy when you have let go all the solid Truths of the Gospel Mary And although thy understanding be darkned that thou canst not see the dawning of the Day of God Answ I am not of thy mind that the Sun did rise in the North about twenty years since And that then began the day of God when Fox came from thence which thou intimatest Through Grace I see the Light of the Gospel which came from Mount-Zion The Law shall go forth from Zion If thou meanest by the dawning of the day a further breaking out of the Light in me I can Answer I have known Conversion by the Spirit But thou mayest read in the Book that this Work is of a different kind from that which your Light effects Mary Yet it is not in thy power to shut the eyes of others from seeing the Glory of it Answ They may see the Glory of that Light of Nature and not be saved by it Mary Nor stop their Ears from hearing the true Shepherds voice Answ I cannot learn from Scripture that the Light that every Man hath is the true Shepherds voice i. e. the voice of Christ Jesus The Doctrine which the Apostles Preached being inwardly taught by the Holy Ghost is the Voice of Christ But the Light in every Man is not this Mary For the Son of God is come and hath given us an understanding to know him that is true and many are in him and do know the Elect-Seed born which cannot be deceived Answ Dost not thou here proclaim to all that thou art of the number of those Silly Women that have been ever Learning but never yet came to the Knowledg of the Truth How can we but pitty you to see you embrace a shadow and let the substance go That Naylor and Fox should so bewitch you as to cause you to daunce round about this shadow and adore it You know not what to call it but rather than miss you will call it every thing that Christ is called Answer me in thy own Conscience Is the Light within every Man the Son of God Then is it Eternal for the Father is Eternal and an Eternal Father must have an Eternal Son It is then God of the same Nature with the Father as every Son is of the same Nature with the Father Before it was but his voice now it is himself Did not the Son of God come before this Doctrine came out of the North viz. A hearkning to the Light within Or before there were any Quakers in England Thou sayest He is come Implying that there was a time when he was not come What dost thou mean this to be his first or second Coming Here thou callest Nature a Creature the Son of God Obedience to this Nature The coming of the Son of God This is the Tender Woman Elect Seed born Then every Adulterer and Murtherer hath an Elect Seed in him Only it is not born till he gives heed to it It 's dead before Can this be applyed to any but the Person of Christ or
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 〈◊〉
unskilful Pilot that undertakes to Steer the Ship and yet runs it upon Rocks and Quick sands So this teacheth the things contained in the Law and yet destroyeth the Gospel missing of the way of Obedience out of Love to God There is no Doctrine under Heaven begetteth this Love to God like the Doctrine of the forgiveness of all sin in the Blood of Jesus Christ But is there then a difference betwixt this Light in every Man reproving for sin and the Light of the Spirit in their Teachings and Operations Yea very much if I had Words to express my self though I am 〈◊〉 Condemned person by a Jury of eleven and though it be accounted 〈◊〉 Divination of my own Brain it matters not VVhat is the difference 1. The Light of the Spirit esteemeth reckoneth or prizeth the Personal-Obedience of Christ 1600. years ago viz. his keeping of the Law in every point He having fulfilled the Law in our Nature that knew no sin of his own as the only Righteousness by which we are justified before God Rom. 5.19 And makes the Soul gladly receive it and imbrace it in all humbleness of Spirit this Person and his Personal-Obedience as the greatest Treasure in Heaven and Earth and causeth the Soul in all thankfulness to walk in Obedience before and to the Lord. But the Common Light looks for a Righteousness within to be justifyed by the Righteousness in which Man liveth and consequently the Righteousness of the Law 2. The Spirit begetteth an esteem of the Sufferings of Christ the Sacrifice of his Body as the only means by which we are freed from the wrath of God due to our sins he being made a Curse for us Heb. 10.12 13 14. Isa 53.5 Gal. 3.13 But the Common-Light counteth it a Doctrine tending to Loosness as may be seen pag. 35. and 50. of the Book called Rebellion Rebuked And I my self did once so esteem it but now no such thing 3. The Spirit makes us esteem the Cross of Christ and the carrying forth the Person of Christ through it and the penalty of the Law and raising him to Life again and exalting him into Glory to be a Prince and a Saviour Acts 5.31 to be the Power of God to Salvation to as many as thankfully receive it and embrace it But the Common-Light esteemeth that power and dread in the Conscience which restraineth Man from sin binding Man to obey for Life and Salvation to be the power of God to Salvation And in many more things there is a difference in their teachings and directions Nay I scarce know one Gospel-Truth but this Common-Light contradicteth yet the Teachers of this Light come with the words of this Glorious Gospel So that word is true which hath comforted me many a time and may comfort others viz. If it were possible the very Elect should be deceived But notwithstanding all the subtilty of Satan it 's not possible But farther the Spirit causeth a higher Repentance than the Common-Light Such a Repentance such a Change in the Will that the Saints even loath their own Bodies they are as it were weary of them because of the Corruption that dwelleth in them though the power of it be broken that it doth not Rule and Reign over them Not because they would be justifyed by a Righteousness wherein they would live as Paul Witnesseth 1 Cor. 4.4 But that they might glorify God more in their Generation that they might be for the praise of his Name that hath redeemed them But the Common-Light worketh a Change in the Life and Conversation to merit Eternal Life by and to get into the Love and Favour of God So that there is not so clear a Love nor so free a Will to walk in the Commandements of the Lord as is in the Gospel-Repentance wrought by the Spirit As may plainly appear by what VVilliam Baily saith in the 35. pag. of his Book viz. If so be the Father hath poured out all his wrath upon his Son there is no need to fear miscarriages And again he saith If so the Devil may play what Cards he will Now whoever tasted of the Gospel that would make this use of it but did count it as their only happiness There is difference in the Motives and Arguments to move to a Holy Life between these two Lights My experience in this hath been as a second Pillar which the Lord hath made use of to uphold my Spirit for some time And comparing my experience with John 16.14 15. I have been relieved and perhaps it may be a relief to others if with me now they view the three Distinctions in those words v. 14. He shall Glorify me for he shall receive of mine and shew it unto you 1. I considered who that was that should be glorified Whom I conceive is Jesus born of the Virgin Mary the Mediator or middle-Person betwixt God and Man having the Nature of both that he might accomplish the work that he had to do and that he might hear and defend his people when they cry unto him seeing he was touched with the feeling of our Infirmities Heb. 4.15 But is now Exalted in the Heavens in that very Body which he took of the Virgin Acts 5.31 Heb. 4.14 This is he that was to be Glorified For he doth not point them unto that within him or within every Man but to his Person v. 16. speaking of his departing a little while after signifying his Death which filled them with sorrow 1. Who that was that should receive of his which is plain the Spirit of Truth the Comforter whom he said he would send v. 7. in his personal absence Whose office is to take of Christ's things and shew them to his people For though the Spirit be the same in Essence yet it hindereth not but they may be are two in Office and Personality The Spirit thus taketh of Christ's Righteousness Sufferings the Travel of his Soul to redeem his people and sheweth them unto his people The 3d. thing To whom these things were to be shewed They were the eleven chiefly there mentioned But surely as well to all his people in all Ages and Generations For none seeth them but by the Spirit as it pleaseth God to reveal them to us And this Spirit he giveth to all his people Now Jesus Christ being born of a Woman was made under the Law Gal. 4.4 who in all things did fulfil the Law in all respects and at all times in all cases and conditions So that he knew â—s sin neither was Guile found in his Mouth 2 Cor. 5.21 By which Obedience Righteousness and Holiness of Christ we are made Righteous Rom. 5.19 Therefore he is called by the Prophet The Lord our Righteousness Jer. 23.6 A Saviour and a Deliverer Now the Comforter taketh of these things and sheweth them unto us When we see our miserable and wretched Condition under the Wrath of God and our inability to keep the Law of God And this is the Language of
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