as to expect he will conquer his thy Enemy which is Sin for when he is known within so as to reign then his Righteousness is there too for therein doth his Kingdom consist in Righteousness and Peace and Joy in the holy Ghost These things truly considered thou hast Cause to fear that those whom thou accountest God's Enemies he accounts his Friends then Wo will be to those that fight against them for it is not those that cry Lord Lord but they that do the things which he commands whom he accounts his Friends Thou sayest Thou appealest to Christ with what Spirit thou hast preached and writ against the Quakers and I am too low to judge thee and out of my Place and thou caust not preach the Gospel but thou preachest against them Ans I am not to learn the Duty of my Place of thee thou art not so high but that the least Child in the Truth seeth over thee and far beyond thee I am sure thou art out of thy Place First in calling the good Spirit of God by which his People are led The Spirit of Delusion and his true and faithful Ministers Witches Jugglers and what not that is bad enough those whom he hath sent forth in the Power of his Spirit to turn People from Darkness to Light and from the Power of Satan unto God that they may receive Remission of Sin and an Inheritance amongst those that are sanctified through the Revelation of the Son of God in them and this was the Gospel or Power that Paul believed in and which he preached to others and if that Gospel which thou preachest be another then read what follows Gal. 1. 8. And Thousands there are that do witness this Effect through their Ministry and are come to know the Lord to teach them a Teacher that cannot be removed into a Corner and so are not at a Loss as sometimes your Hearers have been when their Teachers have been removed into Corners Thou sayest Thou art not of my 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 as I intimate through Grace thou seest the Light of the Gospel the Law that goes forth of Mount Sion Ans As to the time and Place and Messengers I shall not say much though much might be spoken in that particular It is sufficient to me to know the Sun is risen and that by the Light thereof I see my Way when others are groping for the Wall at Noon-day And as to the Knowledge thou hast of the Law that goes forth of Mount-Sion and thy Sight of the Light of the Gospel it may easily bâ— gathered what it is by thy expressing thy self both before and afterwards Thou sayest If I mean a further breaking forth of the Light in thee thou hast known Conversion by the Spirit but I may read in thy Boâ—k that Work is of a different Kiâ—d from that which our Light effecteth Ans I have read thy Book and I do find indeed that Conversion which thou speakest of is of a differâ—nt Kind and Nature frâ—m tâ—at which the Ligâ—t of Christ effecteth now and which the Saints in former Ages witnessed also for the Light deceives none but discovers all things as they are and doth not make them appear as they are not and so long as Sin hath a being in any it reproves for it and the Creature yielding Obedience thereunto Power is received which removeth and taketh it away and saveth from it and so a Temple is prepared for the Lord to dwell and walk in But that Conversion which thou speaks of is consistent with Sins having a Continuance for Term of Life in the best of Saints yet no Condemnation to them because they are in P. 60. 24. Christ thou sayest But thou shouldest have read the next Words after Rom. 8. 1 2. and they would inform thee they were such as walked not after the Flesh but after the Spirit whom the Law of the Spirit of Life in Christ had made free from the Law of Sin and Death unto whom there was no Condemnation and such as were in Christ were new Creatures old things being passed away and all things become new And if that be the truest Conversion thou knowest I desire never to partake with thee for that Liberty is perfect Bondage and thou must retract for instead of being come so far as Mount-Sion when thy Eyes are opened thou wilt find thy self in Egypt not come so far as Mount Sinai Thou sayest Thou canst not learn from the Scriptures that the Light in every man is the Voice of Christ Ans That the Scriptures are full to this purpose nothing is more câ—ear Moses often exhorting the Israelites to hearken to the Voice of God and tells them it was not far from them but his Word was in their Mouth and Heart that they might hear and do it And Paul quotes his Words saying that was the Word which he preached to be believed in and that is his Vâ—ice also which speaks in his true Ministers Thou sayest Do not I here proclaim my self to be one of those silly Women which were ever learning And how can you but pity us to see us imbrace a Shadow and let the Substance go Ans It were well for you if you could pity your selves we need none of your Pity we are very sensible what Pity we were like to recâ—ive at your Hands but what is it that makes us such Objects of Pity in your Sight Thou sayest That Fox and Nailor should so bewitch us as to cause us to dance about this Shadow the Light and adore it we know not what to call it but rather then miss we will call it every thing that Christ is called Ans Surely thou art very full against Fox thou hast him up so often with Derision thou hadst much better let him alone for all the Darts thou shoots at him and many others whom thou mentions will but return back and wound thy self but what hath thiâ— thou callest Witchery produced This it seems is an Effect thereof in thy Account my using the Apostle's Words to testifie that many were come to witness the Saints Conditions who said The Son of God is come and haâ—h given us an Vnderstanding to know him that is true And many are in him and do know the Elect Seed born that cannot be deceived Thou askest Is the Light in every Man the Son of God then it is God Eternal and of the same Nature with the Father before it was but his Voice now it is himself sayest thou and afterwards his Light and so thou bidest me see my Inconsistency Ans His Light is his Voice and he speaketh by it and would lead all out of Darkness thereby and those that follow obey it he leadeth unto the Life And my expressing of Christ under several Denominations doth not manifest my Inconsistency but thy terming
Pages of ours wherein those words are asserted by the Quakers as their Opinion or forever stop his Mouth and be ashamed of Reviling and Abusing us as he hath done We doubt not but the Righteous God will rebuke his Malicious Envious Lying Spirit and manifestly abase him for his Perverting the Truth and Belying and Reviling the Servants of Christ as he has frequently done in his Writings Here follows a brief Collection of William Haworth 's Doctrines about which the Controversie between him and us Chiefly hath depended 1. OF the Body of Christ in Heaven That it is a Humane Natural Body of an Earthly Substance having the same Materiality Form and Figure and Shape ESSENTIAL to it that it had when here upon Earth Anim. p. 10 11. 7. 16. compared with Antid p. 6. Contrary to Phil. 3. 21. 1 Cor. 15. 44 45 46 47 48. 2. Yet in Contradiction That it is a very Glorious Body more bright then a Thousand Suns gloriously represented and painted out to us by Daniel and John in the Revelation 3. That Steven saw the Heavens opened and the Body of Christ yea Christ Iesus on the Right Hand of God with his Bodily or Carnal Eye from Acts 7. 55 56. See also Antid p. 6 12. compared with Animad p. 14 15. 4. That the Man Christ Iesus is not here on Earth as to his Spirit nor is or may his Soul or Spirit be so much as extended to the Saints upon Earth Antid p. 2 3. compared with Anim. p. 10. Yet in Contradiction to this by his own Expressions CHRIST hath alwayes been present with his Disciples in the Discharge of their Ministerial Gifts and will be to the End of the World by his Spirit The Vnion between Christ and his Church is mystical and spiritual not corporal and carnal as there is one Soul throughout the natural Body of Man the same in the Head and in every Member so one Spirit in Iesus Christ the Mystical Head and in every one of his Members the Saints 1 Cor. 6. 17. Animad p. 9. Christ is present BY HIS SPIRIT IN his Saints p. 30. And whoever hath not the Son hath not the Father p. 26. Note If he knew what he saith and were real in his Confession so as not to vary from it the Controversie in this would be at an End since Christ is confessed by both of us to be God and Man But further observe W. Haworth's Doctrines 5. That Infants are not Innocents but have the Guilt of Adam's Sin upon them pag. 21. Contrary to Ezek. 18. 20. Chap. 18. 15. Mat. 18. 3. 19. 14. Mark 10. 14. 6. That the Light within every one is nothing but Nature which is corrupt We are by Nature Children of Wrath p. 21. But in plain Contradiction This Light within is the Law of Moses written in the Heart that the Apostle he 's sure calls it Nature Rom. 2. 14. But now to Mark. come off how miserably soever he saith The Law of Moses in the Heart is the Work of the Law p. 22. Query But we ask were those Gentiles who did by Nature those things contained in the Law Children of Wrath by the Work of the Law in their Hearts contrary to plain Scripture Psal 19. 7. Rom. 2. 13 14. Now risum teneatis amici 7. That the Apostle saith of these Gentiles that had done by Nature the Things contained in the Law and had the Works of the Law written in their Hearts notwithstanding this they were unrighteous Sinners guilty c. as a natural Man doing Part of the Law by the meer Strength of Nature is nothing but Sin is a Child of Wrath in a damnable Condition no right Principle from whence he acts not a Dram of true Faith in Jesus Christ p. 22. Query What then was it or could it be corrupt sinful Nature by which those Gentiles mentioned Rom. 2. 14 15. did those things contained in the Law and were justified 8. That W. H. and his Brethren cannot dare not must not admit of any Thing no not so much as our Faith though it 's wrought in us by the Spirit into that Righteousness that justifies us in God's Sight p. 23. Contrary to plain Scripture Rom. 5. 1. 1 Cor. 6. 11. 9. He questions whether there be any Works done by the Spirit upon any of the Sons of Men except Christ but there still remains a Body of Sin in them Intimating that a Body of Sin still remains in them all Christ excepted Contrary to Rom. 6. 7. ver 18. Col. 2. 11. And contrary to his own Confessions viz. God works upon us by his Spirit to renew our evil Natures after his own Image p. 24. We confess that the Deity PERFECTS all Good in us c. p. 28. 10. That we are not justified by Works done in the Spirit as Abraham 's Works David 's Works c. p. 26. Contrary to Jam. 2. 21 24. 11. That David describes the Blessedness of the Ma◠unto whom God imputeth Righteousness without Works DONE BY THE SPIRIT Antid p. 18. Contrary to Psal 32. 2. 12. That Isaiah calls HIS observing Moses 's Law in THE SPIRIT filthy Rags in that Place Isa 64. 3. p. ibid. 13. That Paul 's delighting in the Law of God after the inward Man which was to keep it in THE SPIRIT he counted Loss for Christ when converted to Christ and this but his own Righteousness on Phil. 3. p. ibid. 14. To the Question Is it good Doctrine to say that Paul when a Christian counted his spiritual Obedience Loss and Dung for Christ W. Haworth answers ‖ This is the Man that pretends highly to esteem value the inward Work of the holy Spirit in the Hearts of Saints and his Renewings Comfortings Quickning◠c. p. 22. Yes very good sound blessed and comfortable Doctrine received by Millions of Saints in Heaven and Earth he addeth in Point of Justification Animad p. 27. Contrary to Rom. 8. 13. 6. 16. 16. 26. 2 Cor. 10. 5. 1 Pet. 1. 2. 14. 22. Heb. 5. 9. Acts 5. 32. Jer. 7. 23. Isaiah 1. 19. Deutr. 30. 14. Rom. 10. 8. 15. We are not justified by any Righteousness of ours done in the Spirit this he calls the Deeds of the Law contrary to Rom. 8. 1 2. 16. That our own Righteousness that which the Apostle Paul calls his own in Phil. 3. 9. is within us Inherint in our Souls it CONSITS in those Gifts and Vertues that the Spirit of God works in our Minds and we express those outwardly c. His proof for this Doctrine is viz. Faith is called your Faith Love is called your Love c. The Spirit works Faith in us See his Quaker Converted Epistle Dedicatory Observe See what an exposition is here made upon Paul's words about his own Righteousness which he desired not to have but counted it loss for Christ How horribly has this Man perverted this Scripture Phil. 3. 9. Those Gifts and
Vertues of the Spirit of God in Paul as Faith Love c. Could he part with these and count them loss for Christ when he had gained them by Christ And W. H. acknowledgeth That it is Regeneration that makes us meet for the Kingdom See how he is confounded 17. That that Righteousness of Faith by which we are justified is wholy without us in the person of Christ Quak. con Epist Contrary to Isa 26. 12. Rom. 8. 1 2 4. and 10 6 7. 18. Regeneration is to be distinguished from Justification as the Cause from the Effect Justification the cause of Regeneration Animad p. 27. Note As if men were justified in an Unregenerate state contrary to 1 Cor. 6. 11. Tit. 3. 5 6 7. 19. What he calls the personal Righteousness of Christ upon which only he placeth the Justification Imputation and merit of God's Kingdom he explains viz. That is only by the BLOOD-SHEDING of Jesus Christ Anim. p. 27. Note This SHEDING of Christ's Blood then has he preferred above the Vertues and work of his Spirit in us And whose act was the SHEDING of his Blood pray you Was it not his Persecutors Whereas it was by the eternal Spirit in him that HE OFFERED up himself a Lamb without spot to God So that his Offering up himself was Act of obedience proceeding from the inherent Righteousness and Holiness which dwelt in him 20. Of Satisfaction A Vengeance ready to punish Sin This is as dear to HIM i. e. God as his mercy IT being HIMSELF it must therefore be satisfied this way it is satisfied viz. THE FATHER POURED OUT ALL HIS WRATH UPON HIS SON JESUS CHRIST upon whom the Guilt of his People was Charged vid. Quaker Converted Epistle Dedicatory Note Oh! Wonderful yet un scriptural Satisfaction Thus W. Haworth has shewed his Respect to the Son of God thus highly to set the Father against the Son even as much as his Brother T. Powell in his affirming THAT JESUS CHRIST WAS THE GREATEST SINNER * Note his Blasphemy IN THE WORLD Whence it must needs follow THAT THE FATHER POURED OUT ALL HIS WRATH UPON HIS SON Do the Independant Congregations thus think to live at ease in their Sins and go Scot â—ree or accquite themselves from the Wrath of God If they do their Hope and expectations will fail them By these Doctrines before wherein William Haworth has shewn his Madness against the Light within and the Works wrought by and in the Spirit of God in the Saints and against the Son of God himself by rendring him the Subject of his Father's wrath the Reader may suppose what kind of stuff the rest of his work Scribling against us is We have here forborn to give a particular Answer to all these his Doctrines and Confusions or a Recitation of all his Lyes the matter being fully Answered elsewhere in other Books particularly by John Crook in his Treatise Entituled The Counterfeit Convert discovered in Reply to William Haworth's Book Stiled The Quaker Converted to Christianity Re-established which since W. H. hath given us new occasions and like a cracking Boaster now Dares us to Reply is intended to be made Publick so soon as may be with Conveniency If the Lord will We are Friends to all that desire to know the Truth as it is in Jesus Christ viz. Richard Thomas Edward Flumsted jun. H. Sweeting Abraham Rutt Richard Martin H. Stout Here followeth William Bates his Retraction and Account to stop William Haworth 's Clamours on that Occasion WHereas William Haworth has taken occasion to reproach the People of God called Quakers as being no Christians Seducers c. from some words which fell from my self in discourse with him which his Witnesses certifie were thus viz. That what Christ took of the Virgin had now no Being At four sundry times W. Haworth did set upon me with Accusations and Questions And the first time when he with several of his company came as appears to ensnare me with an Unlearned Question about the Body and Humane Nature of Christ Whether it be not the very same Flesh Blood and Bone in Heaven as he took of the Virgin I cannot deny but some such words past from me as before cited wherein I do acknowledge it was my Weakness and Oversight to give him any such Answer And that my Weakness herein may not be further charged upon the People called Quakers I do in the Sight of God affirm That I never was taught any such words among them nor do I know any such thing to be held by any of them as that What Christ took of the Virgin had now no Being I should rather have answered his Question with Silence for I did not understand his word Humane Nature However I hope I shall be more careful how and whom I answer for the time to come Yet nevertheless let it be noted That when I perceived W. H. had gotten Advantage at my words I presently confessed my Belief of the same Christ Jesus as still in Being several times desiring him not to write those words which had given him Advantage yet he told me But he would and still made use of the former Advantage against me â—â—lling me I was a Mad Quaker he had had discourse with divers of the Quakers but never heard the like from any of them and withal That my Brethren would call me to an Account for what I had said In the Fear of the holy God I do declare this to be the very Truth of the Matter so near as possibly I can remember The 16 th of the 10 th Mon. 76. William Bates Now observe Reader how disingenuously this W. H. hath dealt in this matter Ist In accusing the Quakers on this Occasion with denying the same Man Christ and disowning Jesus of Nazareth to be the Messiah when he knew as appears the contrary by expecting they would call W. Bates to an Account for what he had said Oh Unconscionable and void of Common Honesty how like the Devil has he acted when he has ensnared a Man then insults over him and since that to accuse a People from that particular Occasion And 2dly To notifie the Man to the Nation as a Prophet of ours for these words which he desired him not to write down but thereby intimated a desire they should not be insisted upon and here he hath honestly retracted them and therein shewn more Respect to Truth then ever W. H. hath done or is like to do whilst he persists in his Lying Aspersions and Abuses against us For which the Righteous God will judge him and his Folly and Madness against God's holy Truth will the more be manifest to his Shame and Confusion if he persist therein THE TESTIMONY OF THE Hartford Quakers FOR THE Man Christ Jesus VINDICATED TO William Haworth's Accusation in his Title Page W. H demonstrating that it is not the same true and real Man Christ Iesus that they i. e. the Quakers give Testimony unto but
to be quiet and give their Souldiers no more pay the King of France had done his Work We say that it is known to be a common Proverb That Money is the Sinnews of War for take away the Money and the Services would cease Now it seems that Money is the Sinnews of his Cause so take away the Money and William Haworth's Services will cease But again in page 30. he hath it up You must give me no Money this Fear of loosing his Sallery doth much trouble him And it 's well saith he if their Religion be not propagated that same Way we know it in a great Part it is To this we say that it is well known our Religion is not propagated by Money and he himself knows doubtless it is not but in all this he will not say that Money is not a moving Cause to maintain his preaching for he knows that if the Money were taken away let who will preach to his Christians at Hartford since he already so severely admonisheth and upbraids them in this Passage viz. Take heed lest they i. e. the Quakers ensnare you by the Gain and Trade of the World they know they have a Hank upon you this way already some of the Town they have won to them by this means others have abated in their Zeal for Christ fearing to loose their worldly Interest among the Quakers page 30. What is now the Matter Is he not angry with some of his Hearers because they are not so malicious and reviling against the Quakers as himself or is it because they abate in their Gifts and Rewards towards W. H Had not the People of Hartford more need to caution him to take heed of dishonouring the Name of Christ and the Gospel and wearying his hearers by reviling and railing against the Quakers and by too much coveting after Money and Lucre Gifts and Rewards as the Support of his Warfare to the making his preaching chargeable as well as burdensom which it is to be hoped in time many of his Hearers will be weary of and of his confused Railing and scurrilous Books against the People called Quakers Hartford the 10th Moneth 1676. Mary Stout's Reply TO VVilliam Haworth's Answer William Haworth I Did not expect an Answer from thee knowing there was nothing in what was written to thee that thou couldst justly have opposed the truth of which doth and will stand over thee turn it off which way thou wilt Thou sayest That which was true Tenderness in avoiding what was really evil was still maintained in thee but childish Scruplosiâ—y and that bondage-Bondage-spirit which thou hast been in and which the Quakers remain in is removed from thee through a more Gospel-knowledge given to thee Answ What dost thou call really evil and what is not All Unrighteousness is Sin and he that breaks the least Command is guilty of all That Spirit of Bondage thou else-where termest Obedience to the Law Doth the Gospel allow what the Law forbids as to Holiness and Strictness of Life or was that therein to be scrupled under the Law which was not under the Gospel Was there not as much Morality under the Gospel as under the Law And if that which was spoken by Moses was strict when he said Thou shalt not kill Christ spake stricter when he said Love your Enemies do good to them that hate you you must not so much as hate them and much more he spake in the 5th of Matthâ—w to that purpose where he saith also He came not to destroy the Law but to fulfil it Thou wilt say That was in his Person I say Yes and in his People too the Apostle Paul did not leap over the Law when he spake of his Liberty in the Gospel but thus he saith I through the Law am dead to the Law that I may live unto God Gal. 2. 19. Thou sayest The way to be little in our own Eyes is to have a sense that by Nature we are Sinners Enemies to God Children of Wrath. Thou askest also Which is like to be least â—n â—is own Eyes he that seeth he hath nothing to justifie him but what is without which God by a free Gift imputeth to him or he that thinketh there iâ— enough within from the Birth if it be obeyeâ— which he hath Will and Power to do Answ What is it which gives that sense Can any thing make manifest Darkness the Deeds thereof but Light For whatsoever is reproved is made manifest by the Light which is of Christ Ephes 5. 13 14. And we say as the Apostle John did We know that he was manifested to take away Sin and to destroy the Devil and his Works 1 John 3. 5 8. And the same Power that worketh this Effect bringeth in Everlasting Righteousness Dan. 9. 24. which relates to the former and if brought in then not wholely without Thou wilt say That is by Faith I say so too but the true Faith gives Victory over the World purifies the Heart keeps it clean and is held in a pure Conscience is so far from lifting up as thou supposest that it brings down not only Words and Actions but every high Thought into Captivity to the Obedience of Christ 2. Cor. 10. 5. and this is not done by our Will or Power but it is God that worketh in us both to will and to do Phil. 2. 17. Thou sayest Christ's Person is the Truth and thou art still against the Errors of the Quakers who are certainly against the Person of Christ and set up another a quality that is in every Robber and yet it will not teath many things necessary to be known Answ And is not his Spirit the Spirit of Truth which he promised he would send which should guide into all Truth John 16. 13. And how canst thou say We are against Christ when we say We own no other but he which spake those words Dost thou call that a Denying of him to believe his Promises and wait for the fulfilling thereof which is to be led by his Spirit into all Truth Though thou sayest The Light will not teach many things yet we believe it will all for it is a measure of the same Spirit and not another that he said should convince the World of Sin in order thereunto and if a spiritual Light then not a natural And it is no Error to say That Thievâ—s are enlightned thereby for it sheweth them their Wickedness and condemneth them for it and it was that which shewed the Thief on the Cross that they received the due Reward of their Deeds but Christ had done nothing amiss Thou sayest There may be Honesty where no Godliness and thou shouldst 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 Answ I â—ay it iâ— a good sign their Judgments are sound and that the Tree is good where good Fruits are brought forth but thy word they maketh
it so manifesteth thy own Ignorance in the Wayes and Working of the Spirit of God not understanding that the several Expressions of Christ relate to several States and Conditions that People are in and to know him as in one Manifestation is in order to another and although we believe the Light in every man is the Light of the Son of God and is Eternal yet it cannot be said tâ—at all that are enlightned do hear and know his Voice neither can it be said that all that know his Voice do know the Elect Seed born yâ—t there is no State so high to be attained unto but still his Voice is to be hearkned to and obeyed to be preserved in that State but Christ saith My Sheep hear my Voice and they follow me And he that will be my Disciple let him deny himself and take up his Cross daily and follow me And so it is those and only those that follow him in the denial of self whithersoever he goes that know the inward Washing and Regeneration till the new Birth is brought forth by the Immortal Word which lives and abides forever and this is the Elect Seed which is Heir of God's Kingdom Thou sayest Did not the Son of God come before this Doctrine came out of the North Answ Yes the Apostles were Witnesses of his Power and Coming and all that know he is come now must know it by the Operation of the same Power in them Thou sayest He is come implying there was a time when he was not come what dost thou mean this to be his first or second Coming Answ If thou didst effectually know his first Coming and the End thereof thou neâ—dst not ask me what I mean for then thou wouldst wait for his second according to his Promise which is that I mean John 14. 3. 18. I go to prepare a Place for you I will come again and receive you to my self This he spake unto his Disciples which knew he was come yet he had many things to say unto them which then they could not bear for which Cause it was expedient for them that he should go away that so the Comforter might come the Spirit of Truth in which he would more fully and largely manifest himself to them then before he could do but they were first to know a time of weeping and lamenting and they had a spiritual Travail to go through And then I will see you again and your Hearts shall rejoycâ— and your Joy no man taketh from you John 16. 21 22. Thou sayest Is the Light within the Elect Seed then it must be saved yet it goeth to Hell with many Answ I have told thee before what I understand the Elect Seed to be and the Light also and now how thou canst make such a Blasphemous Conclusion as this to beget a disesteem of the Light which is not fit to be mentioned is very strange to me that the Light goes to Hell with many whenas iâ— ever thou knowest Redemption from Hell the Light must be the Way and Means whereby the Lord doth bring it to pass Thou sayest We Quakers go the same Way with the Pharisees and thou knowest Christ is the Way believing in him and the Spirit can make this Way easie and short and the Work of the Law upon thy Conscience hath compâ—lled thâ—e to this Way Answ The Spirit doth make the Way easie to all that obey it and are led thereby in the Way of Holiness in which the Unclean cannot walk and it gives Ease and Satisfaction to that Seed which hungers and thirsteth that Righteousness may be exalted which hath long been oppressed under the Egyptian Bondage of Sin God hath heard the Sighs and the Groanings thereof and is come down to deliver from under that heavy Yoke Glory to his Name forever but there is no Ease to the Rebellious Nature which is in Enmity against God that is still to be yoked till it be cut off and rooted out Branch and Root So what Way soever thou hast found out short of this it will end in Sorrow and Disappointment Thou sayest Following the Dâ—ctates of Nature is not the Yoke of Christ for it leads to the Covenant of Works which is a heavy Yoke to work for Life and you are under it sayest thou Answ I know the Dictates of Nature is not the Yoke of Christ but that which teacheth to be meek and low in Heart and gives Rest to the Soul is and that yokes the first Nature which can dictate no good thing and brings to paâ—take of the divine Nature and it doth not lead to the old Covenant to work for Life but to the new where the Lord doth not only command but gives Power to fulfil what he commands which is the great Benefit in the new Covenant for he never intended by making a new Covenant to make void his holy righteous Law as to his People but brings it nearer then before and writes it in their Hearts and puts his Spirit in their inward Parts and I will cause you to walk in my Statutes and ye shall keep my Judgments and do them Ezek. 36. 27. And so those that are led by his Spirit are not under the Law for they are led out of all those things which the Law was added because of those who are meek temperate and gentle against such there is no Law Gal. 5. 18 23. And although the same Work may be wrought which the Saints work yet not being led thereunto by the Spiriâ— of the Lord they are not accepted of and Christ did not find fault with the Pharisees foâ— their outward Holines but because they were not inwardly so too and for omitting the great and weighty matters of the Law These things saith he you ought to have done and not to have left the other undâ—ne and they did it in their own Strength not submitting to the Leadings of his Spirit this Paul law to be their State after he knew the Son of God revealed in himself they being ignorant of Christ who is God's Righteousness went about to estabâ—ish their own and did not submit unto the Righteousness of God So he goes on and tells where he was to be found Say not in thy Heart who shall ascend or descend to fetch Christ but the Word is nigh in thy Heart and Mouth that thou mayâ—st â—ear and do it and that was the word which they preached to be believed in Rom. 10. 8. and so he doth clearly distinguish between the Righteousness and Works which is accepted and that which is not as in Ephes 2. 9. By Grace you are saved not of Works lest any man should boast here he excludeth man's works for we are his Workmaâ—shâ—p created in Christ Jesus unto good Works which God hath before ordained that we should walk in them So here he includeth the Works wrought by and in the Spirit of Christ Now thou wanting the Key of Knowledge that which openeth the Understanding to know the