distinguish of things not to confound them as thou dost which shall be more plainly shewn thee in the Answer which follows I Believe and speak that Light which every Child of wrath hath as he cometh into this world is not the Spirit as he is spoke of in the New Testament the Spirit of Regeneration Adoption the Spirit of the Son nay whatever thou wilt call it it is but Flesh whatsoever is born of the Flesh i.e. what ever Man is in his first-Birth he is but Flesh John 3. and in the 1 Pet. 1. All Flesh is Grass all called Flesh till the New-Birth of the incorruptible Seed which every Man hath not yet I have given and will give this Light its due and say it is from Christ he is the Author of it that gave Man his Rational Soul and created all Lights and had not the Lord preserved this Light Mankind had not been the Species would have been extinct and we like bruits and hereby is Man made fit for humane Society and Common-Wealths and through the restraining-Grace of God joined with this for I attribute it to that indeed chiefly as in the case of Abimelech Gen. 20. I kept thee c. else the Light within would not have done it Man is preserved from many gross outward evils One can distinguish between many things that are good and evil by this Light but to say as thou and others do that it is the Spirit Christ Regenerating Grace God as thou dost in thy words in this Epistle as I understand it let others judg of it calleth it the Son of God King of Zion applying that of the second Psalm to this Light therefore it is the Rule the Life the Blood the Principle such horrid Blasphemies as these dethroning Christ's person turning the God-Man into the Reason Conscience or Soul of Man making them all one and God the Spirit the same with this which is in every Murtherer Robber was in them Job 21. goes with the damned to Hell remains with them there Hear ye Heavens and give ear O Earth and be horribly ashamed of such Tenents as these my Soul through the Grace of God utterly abhors and detests them and I am and will be a professed Enemy to them as long as I have being in this world and doubts not in the least but Christ will stand by me in this his cause Oh how doth this puff up poor proud fallen Man that there is something left in him yet that will restore him when all the Light he had before could not preserve him from falling This thou hast heard at least was the old rotten gangrene of the Pelagians pleading for Nature O cease John cease perverting the right ways of God pleading for Nature in opposition to the Grace of God As for the Bands which thou mentionest of Christ the Son spoken of in the second Psalm and for his cords they are welcome to me I embrace them and it is my Liberty to be his Captive and Prisoner It 's freedom from my lusts I have found it so and do But no false Prophets as thou and others while you maintain these Doctrines shall ever bring me into bondage again to the cursing Law and the works of it looking for Life that way Yet do I wholly stoop to this King of Zion Jesus Christ as my Lord as he that hath subdued all my Enemies virtually already and will actually in time which I wait for and hath given out Rules how he will be served and worshipped which according to my Light I desire to be found in desiring this glorious King by the power of his Spirit to subdue all evil in my Soul But let me entreat thee John to use plain words when thou speakest of the works of God in the heart of Man by the Spirit at least say no more than what is said of it in the Holy Scriptures and do not use to strain Scripture and wrest it from its proper literal meaning when there is no need so to do but the doing of it takes off from the Glory of it and the Authority of the Truth contained in it Here thou turnest that great Scripture in Zachary into an Allegory which is a Prophecy of the Messias coming for the comfort of his people and was fulfilled in the Letter which was very glorious and bespake him to be the true Messias the ground of all Comfort to his people and he came in this low and mean way to shew his contempt of the World who could have commanded all the Glory of the Creation to attend him in this Triumph and State and yet this he did to shew forth something of his Authority and Majesty being really a King Now John why wilt thou go this way to work to use these uncouth Allegories is it not for want of plain and substantial knowledge in the Scriptures Dost thou not know what mischief this way of speaking hath done The evil one hath made use of this way in the World in false Teachers to take off from the Authority of the Scriptures I pray God this be not your intent in going this way if many senses of the Scripture then no one sence is certain for I have heard thee my self say this viz. He brought his Son out of Egypt i.e. out of the Egyptian darkness of our hearts Why doth not this take off from the History as if that were nothing as if such a thing had never been the Man Christ brought from that Country so called really and truely but as if this was the great intendment of the Holy-Ghost in it as to the work of God upon Mans heart now this was gross thick darkness such as might be felt why then surely there is no Light before Christ be brought forth and yet you call the Light Christ John it savours not right to say God brought his Son out of Egyptian darkness That work of the Spirit in our hearts is not God's Son and to say God's Son is brought out of darkness Egyptian darkness who was with God from Eternity and was God and was Light the Light of the world as Mediator and so the Author of all saving Light it is absurd But this is not so bad as that which thou spakest in Sarah Whites Chamber in London in my hearing and the hearing of others of my friends viz. the only begotten Son begotten in us Now John whereas thou chargest me with Blasphemy which shall be examined who now is guilty thou blushest surely to think on it you often speak of my tenderness how hard are your hearts that you can hear and speak such things as these and no shame upon you whereas at that time I was so tender that I could not but interrupt you by my Friend Oh! John how hath thy Pride and Itch to be a Teacher of Allegorical Mysteries Transported thee to be accounted a profound Doctor Some things thou spakest there that were true but Oh what a deadly poyson didst thoâ— throw presently
〈◊〉 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
Faith may not be found there v. 5. I see it Add to your Faith Vertue Now Faith always respects an Object without Christ's Person is the Object of Faith So now John it is right he is very blind that hath no Faith in Christ what is this to thy Business so the other that thou sayest those in whom Faith abounds upon this Righteousness will neither be barren nor unfruitful J. C. Par. ibid. What is this less than calling Christ Beelzebub and what followes but that be hath a Devil Answ Big words and a sore Charge which I would not be Guilty of for more than this World But what is the matter Why in that I say our Righteousness consists in those Vertues and Gifts that the Holy Spirit works in us First I call them Vertues and Gifts is there any hurt in that Secondly I say the Spirit is the Author of them God himself and he works them in the mind of Man through the Preaching of the Word Is this to call Christ Beelzebub to give him the Glory of his Works What then is the matter Because I cannot say that the Righteousness the Spirit works in us is the same but different from the Righteousness that was personally wrought out by Christ when here on Earth in that I think one far excels the other the sum is because I say that all the Righteousness the Quakers can attain to by attendance to the Light within will not justifie them without the personal Righteousness of Christ imputed which they despise J. C. Pag. ibid. And we express these outwardly in our Observation of the Moral Law in our walking among Men. So the worse people are and the Looser they walk the greater Right they have to the Righteousness of Christ and in a better Condition to receive it than those that in the sence of the evil of Sin turn from it because thou sayest this is properly 〈◊〉 own Righteousness which consists in those Gifts and Vertues that the Spirit of God works in our mind is not this Ranterism in the highest degree Answ If it be Ranterism it is thy own For thou addest many words there that are none of mine It is Knavery in thee to make such bad Inferences from the Doctrine of the Gospel it is like that in the Primitive time from Paul's Doctrine Shall we sin that Grace may abound Thou mayest find these words not far off viz. in my Epistle viz. the poor heavy laden Soul will thankfully receive this Righteousness the sick this Cordial the starved Prodigal this Bread How canst thou in Conscience go about to make the People Believe that we Preach in this wise That the worst people have a greater Right to Christ's Righteousness than those that have a sence of the Evil of Sin Dost thou not see thy nakedness Art not thou ashamed for this Guile Can any be heavy Laden Burdened sick Starved â—in a Spiritual Sence as I spake it and not have a sence of sin is this â—â—nterism now But let me add that the Right to this personal Righteousness ariseth not from any Righteous walking of ours but it is God's 〈◊〉 Gift he bestoweth it where he pleaseth There is no Righteous walking which thou supposeth here before we are in Christ and so have actual Right to this Righteousness But this I will heartily speak that there is more hope of so me of those vain wicked people to embrace this Righteousness of Christ and so to be saved than some reformed Quaker according to that in the Scripture Mat. 21.31 Publicans and 〈◊〉 go into the Kingdom of God sooner than you the Publican was justified when the Pharisee was rejected J. C. page ibid. For the moral Law Christ is so far from repealing 〈◊〉 that Matt. 5. he binds it faster and closer to his disciples for of old it 〈◊〉 said c. Answ What knowledg thou hast of the Law thou hast shewen before in saying Law and Gospel are both one Christ was so far from repealing it that he fulfilled it it is granted and he did fulfil it by keeping it 〈◊〉 I shewed in the Epistle and bearing the curse of it otherwise none 〈◊〉 have been saved but that he did bind the moral Law closer or faster 〈◊〉 his disciples is strange to say why Moses bound it for life did he not What did Christ bind it faster than Moses then it should be for more than life if they kept it then they incurred more than eternal death and condemnation if they broke it but when thou comest to this point Thou art wretchedly out John I challenge thee and all the Quakers in England to prove that Christ bound the Moral Law to any of his Disciples closer and faster than Moses to be kept for Life and Blessedness Nay John thou mayst see the end of Christ in expounding the Law so spiritually it was to take down that proud Pharisaical Spirit that is in thee and all Quakers and somthing of it in all Disciples and to convince them that they could not keep the Law and thereupon they might see a need of Forgiveness and Righteousness by another though thou hearest me say we are to express the Vertues outwardly in the observation of the Moral Law in our walkings among men what then By these deeds of this Law shall no flesh i. e. no man living Psal 143.2 none of the Sons of man be Justified J. C. pag. 13. But remarkable is that Mat. 7.13 14. where he Commands doing as he would be done by and calls it the strait gate Foreseeing that false Prophets would preach another broader way Answ Thy Exposition of Scripture is remarkable as will appear before we have done with this I charge thee with belying Christ in saying that he calls this Principle To do to others as we would be done by the straight Gate thy only argument that can be brought is this viz. That this sentence straight is the Gate doth immediately come after the other viz. to do as we would have others c. But now look into Luke 13.23 we must take all that the four Evangelists say to make up the compleat history There is the occasion of his speaking these words upon ones coming to him with this curious question viz. Lord are there few to be saved ver 24. strive to enter in at the straight gate This Passage of doing as we would be done by is omitted by Matthew So then there is not that coherence between the 12. and 13. verses as J. C. would make to be Christ had been speaking of several things of several Natures before and when he had done with one he begins with another distinct thing As in the Proverbs he that would make one verse there have connexion with the precedent verse in many places would make strange interpretation So here in this place now why should not we interpret one place by another Christ saith of himself I am the Door Joh. 10. By me if any Man enter he shall be
that proceed from hence were they not his own was it Christ or Paul that Believed Loved Prayed c all the Logick thou hast Baily cannot gainsay but that it was Paul and if so then it was not madness and folly to say but the Wisdom of the Spirit of God taught him so viz. That he would be found in Christ not having those Gifts and Vertues that the Spirit had wrought in his Mind to Justify him in God's sight for there are defects in all these Gifts Faith Love c. and in all our Holiness and remember God chargeth his Angels with folly and might well have charged Paul with Madness and Folly if he had trusted to his own Righteousness to Justify him in his sight I wish thou wouldst see thy own Pride Hypocrisie Ignorance Pharisaism Answer any of you Could ever Paul have the least temptation to trust to his Pharisaical Righteousness after he was converted then surely it was this Sanctified Righteousness he here speaks of which he saw would come short to Justify him but thou art otherwise mindded as it 's said in Phil. 3. by Paul God reveal it to thee in due time many of us were thus minded for some time but now through inlightnings we follow Paul's example in this Truth and are like-minded with him herein B. And pag. 11. Thou sayest viz. The Quaker goeth about to make his own Righteousness to stand yes and blame him not if it consists in those Gifts and Vertues that the Spirit of God worketh in his mind how is any a true Christian without these Reply Thou hast said more here through thy ignorance of the Righteousness of God than thou darest stand to darest thou say that thou wouldest stand or fall before the infinitely Holy God and have him deal with thee for ever in his exact Justice according as thou hast been found in the most holy Exercise of any of the Gifts and Vertues of the Spirit speak The Prophet saith Enter not into Judgment with thy Servant for in thy sight shall no Man living be Justified Psal 143. 2. but here is a Prophet saith Thou mayest Lord to the utmost Judg me for I have Gifts and Vertues enough of the Spirit in me to Justify me in thy sight In Psal 130.3 The Psalmist saith If thou Lord shouldest mark iniquities O Lord who shall stand Yea saith this Pharisee but I shall and my Righteousness too for it consisteth in the Gifts and Vertues of the Spirit and let God mark iniquities never so narrowly I shall do well enough Job a perfect and upright Man speaketh on this wise Chapt. 9.2 How shall Man be Just with God v. 3. If he will contend with him he cannot answer him one of a thousand But here is a perfect Man that saith Man may be Just with God and if God doth contend with him he hath the Gifts of the Spirit which Job belike had not and this Righteousness shall stand and thus W. B. can Answer God every thing in every thousand that is laid to his Charge V. 15. Whom though I 〈◊〉 Righteous yet would I not Answer but make my supplication to my Judg yea v. 21. Though I were perfect yet would I not know my Soul 〈◊〉 30 31. Though I wash my self in Snow water and make my hands â—â—ver so clean yet shalt thou plung me in the Ditch and mine own Clothes â—â—all abhor me But W. B. saith he will Answer God in this his perfection and this shall be his Answer viz. That his Righteousness shall stand and he will know his own Soul thus adorned and let God plung him if he can he will adventure it The Heavens are not clean in 〈◊〉 sight the Scripture saith in the Book of Job but Baylies Righteousness is clean in God's sight He chargeth his Angels with folly no matâ—â—â— for that Bayly cannot be charged for his Righteousness consists in the Gifts of the Spirit But have not the Elect Angels the Gift of the Spirit But it 's likely not in such a Degree as this Man or they have more mixture of evil in the exercise of them than this Prophet I err not in calling thee a bold proud Man for this saying I will give thee a Testimony out of Foxes Monuments of one of the Martyrs see how it agrees with thy Doctrine in the third Volume pag. 418. Anno 1555. in a letter of Robert Samuels written to the Christian Congregation declaring the Confession of his Faith these are his words viz. All the Works Merits Deservings Doings and Obedience of Man towards God although they are done by the Spirit of God in the Grace of God yet being thus done be of no Validity Worthiness Merit before God except God for his Mercy and Grace account them worthy for the Worthiness and Merit of Christ Jesus c. And thou contradicts thy Brother John Crook who in his words acknowledgeth that he looks to be accepted not for works of Righteousness that he had done not for the works sake only though wrought by the Spirit yet here that which is wrought by the Spirit must Justifie us in Gods sight otherwise thou sayest nothing for we say that none are true Christians without the Gifts of the Spirit but yet these do not Justify them in God's sight Justification and Sanctification go hand in hand our state and Relation is changed there is Justification our Nature there is Sanctification the Gifts of the Spirit and Regeneration flow from Justification in order of Nature though not of times we are Justified before we are Renewed forgiven before Sanctified Pag. 37. I cannot well pass over one passage in Bailies Railery saying that I am like Jannes and Jambres that withstood Moses proclaiming 〈◊〉 folly a Phrase used frequently by the Quakers Reply After that lofâ—y Anti-evangelical Speech that he had used before touching his own Righteousness how it must stand it will 〈◊〉 be amiss to cast our eye to the Scripture where this is mentioned 2 Tim. 3. 8. and view that sort of Men there described and see if they were not Quakers if of any sort v. 2. Boasters proud Blasphemers v. 3â— fierce dispisers of them that are good v. 4. Heady high minded v. 5. Having a form of Godliness denying the Power v. 7. Ever learning never coming to the knowledge of the Truth v. 8. Men of corrupt minds of no Judgment concerning the Faith These were they that were Seducers which did resist Pauls Doctrine as you may read in this Chapter B. And it 's known to thee and all the world that the Quakers own 〈◊〉 other Righteousness to be Justified by but the Righteousness of Jesus Christ the Righteousness which is of God by Faith in him Reply But now it 's too late to deceive with these good words We see your cunning Craftiness this Righteousness of Jesus Christ that you plead for he is only the Author of not the Subject it is noâ—â—â— his Person according to your Divinity but in
because by obedience to it 〈◊〉 may be delivered from some sin And he is ready to say This is 〈◊〉 that loved me before I loved him Thus misapprehending those 〈◊〉 words in the Scriptures which are to be understood of the Perâ—â— of Christ as a Saviour and a Redeemer As that viz. Walk in the â—ight as he is in the Light and the blood of Jesus Christ his Son cleanseth 〈◊〉 all Sin And ye shall know the Truth and the Truth shall make ye 〈◊〉 And many more which might be reckoned up are all falsly apâ—yed to the Light within and the power that doth accompany it 〈◊〉 so according to the Quaker the Saviour the Redeemer the Blood which â—lâ—anseth are all within changing renewing quickning bringing 〈◊〉 perfection Without which they say There is no Salvation so that 〈◊〉 directly runs to the Tenet of those mentioned Acts 15.1 and in the Epistle to the Galatians who said they must be Circumcised and keep the Law of Moses without which they could not be saved 〈◊〉 the contest was about Circumcision yet the Law of Moses 〈◊〉 something more than Circumcision this likewise viz. Thou shal◠〈◊〉 the Lord thy God with all thy Heart Soul and Strength and thy 〈◊〉 bour as thy self Which no Man since the Fall was ever 〈…〉 Christ excepted as appeareth Acts 15.10 the Law is called 〈◊〉 which neither we nor our Fathers were able to bear And who were 〈◊〉 Fathers but Abraham Isaac and Jacob which were saved by 〈◊〉 and not by Works Rom. 4.1 2 3. But thou sayest Baily that Moses was a leading-Quaker when trembled at Mount Sinai at the terrible appearance of the Lord in 〈◊〉 the Law Declaring that we are under the dispensation of the Coveâ—â—â— Works But was Moses saved by that terrible Appearance No 〈◊〉 looked unto Christ to come in the flesh For he had Faith it's 〈◊〉 received not the promise Heb. 11.39 i. e. They lived not in this 〈◊〉 to see the accomplishment of the Promise of Christ to come in the 〈◊〉 Wherefore it appears that ye believe that the Blood Saviour Redâ—â—â— are within That Person that was put to death at Jerusalem raised 〈◊〉 Life again whom God hath Exalted Acts 5.30 31. Which is 〈◊〉 born of Mary for the Godhead could not dy and rise again 〈◊〉 he Exalted but the Manhood And not only this Person but 〈◊〉 wise Reconciliation in that Body of his Flesh the Peace through 〈◊〉 Blood of his Cross are little worth with you Quakers And so 〈◊〉 wel Gospel But the Light the Life the Power within as you 〈◊〉 it is all your Justifying Righteousness And so the Law with 〈◊〉 become the Gospel and the Gospel the Law Moses Christ and 〈◊〉 Moses Thus the poor Soul is shut up in Prison to work for Liâ—â— Salvation as I have said according to the Quakers Doctrine 〈◊〉 there is an end of Christ and the Gospel Not that I deny good 〈◊〉 in their place So that your Condition and State which I was once in may 〈◊〉 be compared to Bondage The Lord be merciful to you Furthermore Thou sayest Baily that in my asserting the Light 〈◊〉 which I was convinced of sin and by obedience there unto thoughâ— should be brought into the Image of Christ and in that Righteoâ—ness be accepted with God and delivered from Wrath to come 〈◊〉 to be the Light of the Spirit But only the same Light by which 〈◊〉 Heathens did by Nature things contained in the Law That I am 〈◊〉 a denyer of the Scripture which Scriptures thou sayest are John 〈◊〉 and again in Tit. 2.11.9 p. 29. of thy Book Both which places 〈…〉 〈◊〉 you told me were spoken of Christ he being called in one place 〈◊〉 in another Grace 〈…〉 that lighteth every Man and appeareth unto all Men is 〈…〉 the same according to you 〈◊〉 speak a little to the first Scripture 〈…〉 thou art out for I deny not the Scripture but your sence 〈◊〉 â—â—â—uing of the Scripture And I have good ground to judg and 〈◊〉 that thou mayest with thy friends corrupt the right meaning the Scripture for your own ends as thou hast our words and Wriâ—â— notwithstanding your pure Light For in saying W. Haworth 〈◊〉 the Deity and Godhead which the Barbarous people saw by when apprehended Paul to be a Murderer in pag. 29. and saith I have â—â—â—dicted my Companion Which is a Lye with which you have 〈◊〉 the heap of Confusion For W. H. doth not say By the 〈◊〉 but In the Deity they saw it As I by my eye see a Glory in the 〈◊〉 But the Glory of the Sun is not therefore my eye by which I 〈◊〉 God hath placed an understanding faculty in the Soul of Man 〈◊〉 he comes to know something of God It doth not follow â—â—â—upon that this faculty is God 〈◊〉 thou abusest our Words in affirming the Faith that justifieth 〈◊〉 wrought out by a person wholly without Man as in pag. 35. gâ—â—â—â— to make people apprehend that we say Faith is without as well 〈◊〉 Person Jesus Christ When as I said in pag. 19. speaking of imâ—â— Righteousness It was manifested to me in the Spirit working 〈◊〉 in me So here is a plain wrong done us yet we say that Faith 〈◊〉 the matter of Justification think of us as thou wilt but the Instruâ—â—â— which we lay hold of the Matter of Justification viz. the â—â—â—â—nal Righteousness of Jesus Christ This Faith God worketh in his 〈◊〉 by his Spirit according as it is written He shall testifie of me 〈◊〉 15.16 In pag. 51. S. Crisp saith I have cast of Christs Yoke and Burden 〈◊〉 â—ot to Sieal tell lies speak evil words c. and cautioneth the 〈◊〉 therefore to take heed of me pag. 50. Whereas I said in pag. 〈◊〉 the little Book that I ought to lead a good Conversation 1. For 〈◊〉 of God 2. To manifest my Love to Jesus Christ 3. To Conâ—â—â— the World of Sin c. Pag. 16. Faith is the Spring from whence true Christian-works do 〈◊〉 Pag 19. This Faith ingageth to Love the Lord. Pag. 20. Holding Faith in a pure Conscience hoping to be found 〈◊〉 my self Thus you abuse us turning our words to your sence and meaning because we will not admit of those Works wrought in us by the Spirit to come in to Justification But dare say so to do is no other but 〈◊〉 destroying of the Gospel 〈◊〉 a despising of Christ and making Man service his Saviour Therefore you would make the people believe thaâ— we are against good-works and Sanctification Surely in this Censure you pass you did not obey your Light 〈◊〉 else your Light cannot inform you aright which sheweth it to be impure and unsound But to the Scripture thou mentionest John 1.9 That was the true Light which Lighteth every Man that cometh into the World 1. As to that Phrase True Light I believe it was Jesus Christ 〈◊〉 of the Virgin Mary God and Man united in One. As
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
by the Light and it doth justifie of which afterwards J. C. As if the Quakers were against that Confession of sin c. Ans Shall we not judg of your Opinions by your practices you Pray I know having heard you frequently without the least Confession of any sin Thus it may be the Quakers are not against the Confession of sin viz. they apprehend that others that are not Quakers being sinners ought to confess their sins But as for them they are not sinners I have lately tryed them in a discourse not a word can I draw out of them that they are sinners Wo unto them Pharisees Hypocrites Humphery Smith being asked at Hartford why he did not confess sin to God in Prayer answered he had none to confess as being no drunkard c. I can prove this by witness J. C. pag. ibid. We own the Holy Scriptures Answ Are not the Scriptures and Christ mightily obliged to you infallible Doctors that will condign to own such fragments and a Book patched up of so many scraps to help a little when the Church had lost the life of the Spirit One now living in Hartford about ten years since heard John Crook at Hartford in George Westwares house in a discourse amongst the people invalidating the Holy Scriptures as not being the Rule and that people should turn to the Light and therefore had words to this purpose as near as can be remembred viz. That at first the Saints lived by the life of the Spirit and were guided thereby and had none of those Books which they call meaning Professors the Scriptures which Scripture so called in the primitive times after they were written some part of them was at Corinth some at Colosse others at Rome c. now when the Churches had lost the life of the Spirit they called a Council and sent to those places and gathered those fragments and packed or patched them together and called them the Scriptures and he said fâ—rther That we had no more than the Rhemists who were Papists would let us have and that there was a Gospel written by some one of the Apostles and a Revelation by another which we had not when J. C. was charged with this at Hartford he replyed to the same person that had heard him that if these were his words it was not his Judgment J. C. pag. ibid. We say that if we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness 1 Joh. 1.9 But confession of sin ought to be performed from the sense of evil of sin upon the Conscience and not out of formality and custom only as most do Ans We say the same here we agree but this phrase as most do I suppose are all of what sort soever that are not Quakers for Quakers do not at all confess sin therefore all are but in a senseless formal state besides them and what they do it is but out of custom Pag. ibid. Yet we say now this is spoke from an infallible oracle in the name of all the Quakers where the heart is sprinkled with the blood of Christ from an evil Conscience at that time and while remaining so thanksgiving is proper to be given to God for praise is comely for the upright and such Know c. Answ So may there not be a sense of the desert of the evil of sin though not anguish and trouble upon the Conscience for it at the same time that the Conscience is sprinkled with the blood of Christ and so there may be and should be Confession of sin and Praise together Supplication and Thanksgiving the Scripture speaks of and so in many of the Psalms there are Confessions and Thanksgiving together so there is a Rejoicing with Trembling I query whether the Quakers ever had a true sense of sin because they never do confess sin whether they are not much more perfect than Isaiah Job and John yet these Saints Consciences at that very time were sprinkled with the blood of Christ and so Isaiah when he said I am a man of unclean lips Paul had the sence of sin Rom. 7. yet at the same time gives thanks I query again whether any that have it sprinkled ever have it unsprinkled though they may lose the sense of it so indeed Praise not to exclude Confession is comely for the upright J. C. And such know the Blood of sprinkling to be a speaking blood it speaketh with the Apostle causing that soul that is washed with it alwayes to be mindful of it and truly to prize it Answ This true if rightly understood but by the Blood look in o Mr. Faldo's Key is to be meant the power of the light within not the sufferings of Christ according to the Quakers sense Remember what Pennington saith that external blood cannot cleanse the conscience the blood of Bulls and Goats could not do it no more can this there is no more worth in this than in other common blood in your account although thou dost afterwards seem to confess otherwise Pennington saith heavenly blood which Christ brought with him from Heaven and dwelt in the garment of the body a while and now is in every Quaker This is the blood thou meanest still thou art at Legerdemain Where doth this blood speak why we believe according to the Scriptures That as the high Priest entred into the Holy-place with the blood of the sacrifice so Christ by his own blood entred in once into the holy place Heb. 9.12 24. into heaven it self now to appear in the presence of God for us Now according to your Allegorists this Heaven it self is within man so was Christ in the Saints before he came in the flesh and his blood the Light within before any of his sufferings in the flesh But we now will declare our sound Scripture-sense as followeth Christ is our Advocate with the Father and his Blood the infinite worth of it the value of all his sufferings speaks to the Father John 1.2 he is an Advocate by vertue of his being a Propitiation as there it s spoken now he was not a propitiation within us therefore he is not an Advocate within that is the Spirits work enabling us to go to God in prayer through his Name yet we say that faith that looks to this and trusts to this is wrought within us by the Spirit and so know that the blood speaks the sufferings without and thus we have peace of Conscience J. C. pag. 9. Thou sayst Jesus Christ of Nazareth c. brought this Righteousness if thou believest that none were really saved or made righteous by that Righteousness of Christ till or after that time thy faith is contrary to the Scripture which calls Christs Righteousness an everlasting Righteousness Dan. 9.24 Isa 45.17 Micah 5. Answ Yea and again I say Jesus of Nazareth brought this Righteousness and he only and it was not actually brought in before according to that in Dan.
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
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
a sort of Papists said that every intellectual Being hath enough within it self to make it happy 8. That Man is justified by something within him 8. Bellarmine and others that Man is justified by Inherent Righteousness 9. That the Righteousness that is wrought by the Light which they call Spirit in obedience thereunto is the Righteousness of God and so Justifies 9. The Papists say that the Righteousness which the Spirit works is the Righteousness of God and therefore Justifies 10. The Quaker that Works done in the Light are of value worth and accepted 10. The Papist That Christ Merited that our good works might Merit 11. These say that if we obey and follow the Light that every Man hath the New Creature and Salvation and all Good will come 11. These that there is the Merit of Congruity i. e. a worth in some good works we do before Conversion for the sake of which God gives saving Grace the Spirit 12. The Quakers against the lawfulness of taking an Oath 12. Stilling Idolat page 290. The Spiritual Brethren of the Franciscan Order were against the takeing an Oath 13. The Quaker saith as John 〈◊〉 in his last Book that Law and Gospel are one 13. Bellarmine the Jesuit in his writings saith the same 14. The Quaker speaks of Forgreâ—ess of sins past i. e. till Conversion upon turning to the Light 14. The Papists you may see in their Writings speak of this very much which is called the first Institution 15. The Quakers in scorn as J.C. in his late Book speaks of 〈◊〉 Belief that we their Adversaâ—â—â—â— seek to be saved by calling our 〈◊〉 a fancy and imagination 15. The Papist calls Protestants Solifidians in a jeere as thinking to be justifyed by Faith alone and they frequently call the Faith of Protestants after the same rate viz. a Fancy c. 16. The Quakers write and 〈◊〉 as if they did think that 〈◊〉 will be saved but themselves 16. The Papists say none will be saved out of the Church of Rome 17. The Quakers deny the Saluâ—â—â—â—â— of the Hat to his Neighbour 〈◊〉 to give any Titles to any Men. 17. See Stilling Idolat pag. 314. Ignatius Loyola the first founder of the Order of the Jesuites was in this very mind viz. denied to put off the Hat to any and to give any Titles to Men giving this Reason that it proceeded from too great fear of Men. 18. The Quakers are for silent Meetings making it essential to 〈◊〉 way 18. Stilling Idolat page 332. There is an account of some of the Papist's ways of Devotion some of them were for abstractedness of Life Mental Prayer Passive Unions with God in the Deiform fund of the Soul a state of introversion and for attendance upon God alone in the depths of the Spirit for pure actuations in the Spirit these are their own words out of their own Books see Stillingfleet they are for the vacuity of the Soul and 〈◊〉 solitude c. Stilling Idol 322. 19. They are against making use of our Reason and understandings in Divine matters as in Crooks you may see and in Faldoes Key 19. The Papist speaks of an intire Union with God whereby the Soul is Deified that it is to be attained by self-annihilation the 〈◊〉 of nothingness the Union of nothing with nothing Now 〈…〉 compare Penningtons and 〈◊〉 Canting Language with this see 〈◊〉 they be not akin Stilling Idol 〈◊〉 20. The Quakers do speak of the everlasting Gospel they are come out withal a new Prophecy despiseing the Scripture talking much of the Spirit in opposition to the Scriptures that when this People began then the day came Christ's Light came the pouring out of the Spirit came looking upon themselves as having a greater measure than any fort of people before them owning it in Writing that there is no use of any Gospel-Ordinances as breaking Bread c. calling them shadows that are done away by the substances see an account of Penn by Mr. Hicks Dial. 20. In the same Book pag. 47 some of the Papists were for 〈◊〉 Kingdom of the Spirit and 〈◊〉 everlasting Gospel as a higher 〈◊〉 than Christ's Gospel that the 〈◊〉 of the Father they said contiâ—â—â—â—â— till Christ the Law of the Son 〈◊〉 their time and then the time of 〈◊〉 Holy Ghost was to come in which Sacraments were to cease and 〈◊〉 Administrations and every 〈◊〉 was to be saved by the inspiration of the Holy Ghost without any external Actions WILL. HAYWORTH 〈◊〉 Reply to William Baylies pretended Answer to the Pamphlet as he calls it entituled the Quaker Converted written 〈◊〉 Southwark the 17th of the 11th Month called February 1673. IOB 11.2 3. Should not the Multitude of words be Answered and should a Man of lips be justified Should thy lies make Men hold their peace and when thou mockest shall no Man make thee ashamed 〈◊〉 Bayly Thou Quarrellest with me for asserting that the young 〈◊〉 Willam Dinsdel was once fully of the Way Faith Spirit Princiâ—â—â— of the Quakers and that he went farther than most of them toâ—â—â—â— that which they call Perfection there be four things thou pitchâ—â—â—on to enervate and weaken my Testimony viz. 1. 〈◊〉 Pag. 23. Because he had no ground in himself to go to silent 〈◊〉 upon which thou queriest whether it be the Quakers Way 〈◊〉 Faith and Principle to dislike silent Meetings c. Reply I can if thou wilt put me upon it produce several owned 〈◊〉 you that are constantly among you that are not for silent Meetâ—â—â—â— 2. The young Man said he had not ground for it in himself yet followed be Light it seems thou wouldest have every one be like unto thy self 〈◊〉 other Quakers viz. For silent Meetings whether he hath ground 〈◊〉 it in himself or no otherwise no Quaker thou art in this a Papist 〈◊〉 for implicite Faith 3. It appears that an assent to this practice of yours and the practiâ—â—ng of it though no example for it or command in Scriptures is esâ—ential to Quakerism I suppose this practice must be founded upon 〈◊〉 private Inspiration 4. I challenge thee and any of you to give me any Instance in the â—cripture where the people of God did professedly meet together at 〈◊〉 times as you do sitting together in silence without any prayâ—â—ng or speaking by way of Exhortation or Doctrine thou mayest see 〈◊〉 that it was the practice of some of the Papists that they were 〈◊〉 Mental Prayer and profound silence Pag. 72. 2. Because he had no Grounds in himself to deny the puâ—ing of the Hat when he met a Friend not knowing that he offended God 〈◊〉 Now thou askest whether this be the Quakers way Reply as before I know two at this day that are Quakers and owned by many of you and yet use the Salute of the Hat and if thou wilt call me to it I will find thee several more 2. Thou makest this which is but a Mahumetan Instance an essential thing to Quakerism if
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
other Men. Reply That Scripture John 1.9 which thou bringest will not prove this viz. That every one that cometh into the World is lighted i. e. savingly by the Light of Christ for that Phrase cometh into the World hath reference to that Word Christ not the Word Man as appears by another Scripture John 12.46 I am come a Light into the World so that it 's said this Was the true Light having Respect to the person of Christ taking Flesh thus coming into the World he was the greatest Light and brought the greatest Light that ever was by his Preaching working Miracles giving the Spirit but saith not here that he is the Light in every one Now the other viz. that Lighteth every Man this cannot be meant universally of every individual Man or Woman in the World because many at that day were in darkness v. 5. The Light shined in darkness but the darkness comprehended it not Christ was among them yet they were darkness and they cannot be said to have a saving Light in them and yet be called darkness for then their state would be changed from darkness to Light Again the Apostles are the Light of the World will it therefore follow that all the Heathens and every one was Lighted within by them that they were that Light within that every Man hath It s said of Paul warning eâ—every Man and teaching every Man Col. 1.28 did Paul warn every individual Man and Woman in the World That Christ as a Creator doth give some kind of Light to every one may be granted to thee but not as a saving Light that must be as a Mediator thou must seek another Scripture It 's at hand Baily Titus 2. If the Grace of God which brings Salvation hath appeared to all Men then it appeared to the Heathens for they were Men. Reply It should have been said in the last Proposition viz. to all the Heathens to the Heathens it did for many of them were converted by the Preaching of the Gospel but what is this to thy purpose the Light in every Man cannot be called the Grace of God in that I proved it to be a Natural Light before But withal how camest thou to be so mistaken if thou hadst minded the Margin it would have corrected the reading but thou wast not willing it is not so in the Greek as thou reads it viz. hath appeared to all Men neither ought it to be rendred in the translation but thus the Greek hath it The Grace of God that bringeth Salvation to all Men hath appeared this then will not effect thy business yet unless thou wilt say that this bringing Salvation to all Men will do it but if Salvation be brought to every individual then every one is saved surely then it was only to every one that was saved by it The Third Argument of Bayly is W. H. calls it the Deity Ergo. This is a notorious falshood it 's well if not maliciously perverting my plain words I have given a fair account of it in my Answer to Crook Pag. here thou acts not according to the Light to do as thou wouldst be dealt withal The Fourth Argument is drawn from the Fruits of this Tree which thou Blasphemously calls the Tree of Life which should be spoke of the Person of Christ He and He only is the Tree of Life The young Man saith the Light that every Man hath is not the Light of the Spirit of Christ i. e. Of Regeneration and Faith because of it's Fruits which were these three 1. It taught that the first motions to evil arising in the heart if not consented to were not sin 2. That the Doctrine of Justification was a Doctrine of Libertinism 3. That Salvation was by our own Righteousness Now thou speakest not a word here to this corrupt Fruit that sprang from that which thou callest the Tree of Life but let us hear what the Fruits are as thou sayest Baily 1. Thou sayest It assented to the word of Christ and his Apostles therefore it must be the Spirit of Christ Reply The Devil did assent to the words of the Scripture it will follow then according to thy Arguing which I may not write 2. It doth not assent to all the Scripture which the Spirit of Christ doth for it taught him contrary as you may see in these three things 3. It assented only to the Abstaining from outward Evils which foolish talking and jesting were which it may do and yet not be the Spirit of the Son as I will make appear plainly in the Answer to thy next proof 2. Fruit. It convinced him of Evil and let us joyn the four following to this for they are all of the same nature 3. Kept him from stealing 4. From Lying that of few words was spoke to before 5. From doing any wrong outwardly sinning outwardly 6. It gave him strength and power to do that which was good in the sight of God and Men. Reply In this last passage thou greatly wrongs the young Man and in that other likewise viz. and delivered him from it his words are that he had power over Evil and was delivered but not that this Light within gave him the Power but let it go as thou wouldest have it what from all these therefore is thy conclusion It is the Spirit of Truth the Comforter that leads into all Truth pag. 30. Reply Then had Judas the Spirit of Truth that leadeth into all Truth the Comforter for the was convinced of sin and so the most wicked Man under Heaven hath sometimes convictions for sin 2. Then the young Rich Man had the Spirit of Truth the Comforter for he could say touching the commands of the Law All these have I done So had Paul before his Conversion while a Persecutor and Blasphemer for at that time he could say of himself touching the Law blameless Phil. 3. likewise by this Reasoning of thine the Pharisee had the Spirit the Comforter that thanked God he was not as others nor as the Publican Luke 18. it 's said Matth. 12.44 of the Jews that they were swept and garnished yet Satan entred outward Reformation of Life doth not evince the Spirit 's indwellings 7. Fruit. He had Joy Peace and Comfort in obeying the Light Therefore it is the Comforter the Spirit of Truth Reply Then had Paul the Comforter the Spirit of Truth before his Conversion Rom. 7.9 I was alive without the Law once What is that But that he had Peace before he came to have the Spiritual Knowledg of the Law convincing him that desires after evil though not consented to were sin 2. If all Peace was true then this Fruit would argue it to be the Spirit of Christ but all Peace is not right good true else why doth Christ say my Peace I leave with you John 14. and the Apostle speaks of the Peace of God that passeth all understanding c. 3. There can be no Good Conscience nor true Peace without Faith in the
Resurrection of Jesus Christ 1 Pet. 3.21 The Answer of a good Conscience through the Resurrection of Jesus Christ no Man can rightly Answer the accusation of his Conscience for not coming up to that absolute Perfection that the Law requireth but by Faith in the Resurrection of Jesus Christ who rose again for our Justification Rom. 4.25 Now one may have the Light within which you speak of and yet want Faith and this young Man it 's manifest had one at this time but wanted the other therefore his Peace was naught 4. Withal if this will hold many ungodly ones most prophane have the Spirit the Comforter for they have Peace both living and dying Psal 73. There are no bands in their Death and they say Peace in their Lives 1 Thes 5. They stretch themselves upon their Couches and Châ—unt at the sound of the Viol Amos 6.4 5. I read on page 31 and meet with nothing but the same over again which the Judicious Reader will take notice of till we come to that passage viz. That there is 〈◊〉 name under Heaven by which Men can be saved observe this is the second time of Baylies Blasphemy applying this to the Light within every man that is no more than Nature which can be attributed to none but Jesus Christ the Mediator calling it also the Deliverer and Counsellor from Isa 59. as well mightest thou call the Soul Reason Understanding of Man by these Names And whereas thou askest in this same place is there any other Spirit and Light which can deliver from sin and give power over it but what is of Jesus Christ Reply The young Man never owned this Light to deliver from and give power over sin as thou here intimates nay the scope of his Relation speaks the contrary and in the 17. Page he saith in the greatest of his purity and perfection there were longing desires after evil which he could be delivered from no manner of ways Observe Reader how these people make lies their refuge to defend their tottering Opinions if any deliverance it was only in externals Lust had as much power within as ever and this as hath been shewn may be had without the Spirit of Regeneration viz. external Reformation Before I conclude this let the Reader observe that Baylies Question runs thus viz. Any Spirit but what is of Christ why the Light of the Sun is of Christ the Wind is of Christ as a Creator is it therefore the Spirit of Regeneration proceeding from Christ as Mediator No surely But again in one place that we mentioned he calls the Light within the Tree of Life and in another a little before the Name whereby all must be saved the Deliverer and the Counsellor now here only of Christ a Spirit of Christ see what consistency is in these Mens lines Bayly Is it not the Light of Christ that makes sin manifest mentioing Ephes 5 Reply What Passage it is that thou hast thine eye upon I know not except the 13. Whatsoever makes manifest is Light Now this is true of all kinds and sorts of Lights they all make manifest but they act according to their several Natures yet Christ is the Author of them all the Light of the Sun will not make sin manifest yet another Light will the Quakers Light that every Man hath will manifest some sin but not all and it appears by the young Mans Relation for it will not shew desires to evil to be sin if they be not consented to according to what Paul doth testify in Rom. 7. I had not known sin but by the Law So then this Light thou pointest to in Ephes 5. was of â—nother sort in that all things were reproved by it and in that it was but lately bellowed on the Ephesians not having it before for in ver 8. Ye were sometimes darkness notwithstanding all the Light within that they had from the Womb. Bayly And doth not the Apostle say in that same place v. 8 9. the Fruit of the Spirit is in all Goodness Righteousness and Truth Reply By what I said before the Spirit spoke of in Ephes 5. is not the Light that every Man hath for they were darkness all that time they had that till Faith came This spoke of in the Ephesians was the Spirit of Grace Faith Adoption Regeneration the Spirit of the Son now the Root being different the Fruit must be different this Goodness Righteousness and Truth must be and is of another better sort and kind than that which yet is called by the same names springing from another Root viz. the Light that every Man hath B. And doth not W. H. Say it is the Spirit that maketh known 〈◊〉 which was not seen before then whenever any seeth sin it is the Spirit that makes it known and puts this word viz. Mark to it as a thing that he is happy in the hitting upon it and that what he saith is convincing and unanswerable Reply Now Reader see how acute this Man is in catching one in an Argument and holding one fast in it what a formidable Enemy I have to deal with This was spoke by me you may see in the sixth page of the little Book upon that Scripture viz. He shall Baptizâ— you with the Holy Ghost and with fire Luke 3.16 Saying that the Spirit did operate after the manner of Fire i. e. by Light and Heat As to the Light the Spirit maketh known sin when it cometh thou shouldest have repeated that Phrase and then said Mark but as often as thou reâ—eaâ—edst this thou ever omittedst that phrase is this fair play It followes as the shining of the Sun through a Crack into a dark Room we may behold every small dust within that compass these are the words 〈◊〉 let me reason with thee a little every one hath the Light within you grant but is every one Baptized with the Holy Ghost and Fire is it not such a Spirit spoke of here wherewith every one is Baptized that is regenerated and none else which cometh to us at that time and worketh and dwelleth in us and we had it not before a Spirit that will shew the dust and. Atoms of sin and lust in our Souls which this Light that every one hath will not I will pass over and take no notice of thy railing Words that thou art full of here and elsewhere but the Conclusion will hold still which thou art angry with viz. That the Spirit of the Quakers is a Spirit of delusion and let the Reader 〈◊〉 by our Lives whether thou or I are more like the clamorous Woman thou speakest of I must desire the Reader to turn back to the 27th Page there is something that Bayly saith which I cannot well omit to speak something to it 's that which this Man doth frequently touch upon and his Brother 〈◊〉 I could not well Reply to it before because I would take all the objections I could gather and Answer them in order Bayly And yet he
things put together here with which thou art angry 1. That there is a Light that eâ—ry Man hath not 2. That there is a Righteousness imputed 3. That Salvation is from a Person wholly without which are all Truths and I am ready to defend them The First thou begins with and asks Whether the Apostles of Christ did Preach a Light or of a Light that every Man hath not 1. Now I assert and will make it good that the Scriptures do frequently speak of a Light that every man hath not Jude 19. Natural or Souly not having the Spirit Now the Spirit is Light and he that is but a Natural Man hath it not Then this Scripture speakâ— of a Light that every Man hath not John 14.17 The Spirit of Truth whom the World cannot receive If the World i. e. Worldly Carnal Men cannot receive it be sure they have it not Luk. 8.10 To you it is given to know the Mysteries of the Kingdom of God but to others in Parables that seeing they might not see c. Now here is a Light that the Disciples had which the others had not Matth. 11. Thou hast hid those things from the Wise and the Prudent and hast revealed them to Babes Then the Wise and Prudent to whom the Father reveals not Heavenly things want this Light that other Babes have Isa 60.21 Darkness shall cover the Earth and gross Darkness the people but the Lord shall arise upon thee and his Glory shall be seen upon thee A Prophecy of the Church that should be in Gospel-times All excepting these he saith will be in Darkness as Goshen had Light when all the rest of Egypt were in Darkness Here is a Light that the Church hath that none other hath This Light that they were to have in a distinguishing way was the Spirit in their Hearts and Gods word in their Mouths According to God's New Covenant Isa 59. and the last verse As for me this is my Covanant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy Mouth c. When thou writest be sure thou omit not answering these Scriptures plainly or else Recant for saying that it is a strange erroneous Doctrine quite contrary to the General Testimony of all the Holy Men of God in all ages B. saith What is that other Light beside the true Light That it may be known distinctly according to plain Scripture And in the next Paragâ— If you are not able to give us an account of this Light which every Man hath not a measure of we shall justly Judg it to be a meer dark and vain Imagination of your own Brains and asks in p. 41. Whether every one hath two Lights in him And whether they differ in degree only or in kind nature Reply This is something worth while to Answer to I am glad following thee step by step in every line that I have brought thee hither It had been fair if thou hadst promised that if in any plainness I lay down this thing thou desirest and Answer thy Objections that thou wouldest have left the dark vain Imagination of thy Brain and own this to be a Truth and ceased thy Quakerism 1. I Grant that there is a Light in every Man a spark remaining in â—llen Man of that Light that Adam had in a full Flame before his Transgression in his time of Innocency If ye ask me what it is I Answer some Principles of Common Truth fixed in the Mind of Man 2. What can it effect How far can it go 1. By this Man may know some Divine things viz. That there is a God and that he is to be Worshipped Therefore every Nation have had some kind of Worship 2. Hereby Man may discern betwixt some Moral Good and Evil. As the Heathens saw hereby Murther and Adultery to be Evils and therefore made Laws to punish those that were guilty of them 3. Man may hereby and by the help of Conscience and the Common Restraining Power of God be kept from many Evils and do many Duties that lie before him for the profit of his Neighbour for the good of the Society or Common-Wealth wherein he dwells for this one thing he seeth by it viz. the Judgment of God i. e. Justice to punish sin and this makes him fear 4. From this Light is that power in Man which he feels of condemning and excusing He may know many things to be good and his duty to do them now when he doth according to this knowledg of his reflecting upon it he hath Peace his Conscience will be quiet if not there will be trouble through the many reasonings that will be in Man and fear of Judgment 5. This Light is greatly helped and increased by the consideration of the Works of Creation Rom. 2.19 20. 6. More by the reading of the Scriptures hearing the Word preached converse with Christians And let it be noted that the Quakers had the Improvement of the Light this way though they will not acknowledg it In India we hear but of little Improvement of it 7. Many that live not up to this Light will be very inexcusably Condemned 8. And those that walk according to it doing some things contained in the Law do shame Judg and Condemn those that pretend to Christianity and yet live not in Righteousness and Sobriety And shall not Vncircumcision which is by Nature if it fulfil the Law Judg thee who by the Letter and Circumcision dost transgress the Law Rom. 2. 27. Quest 3. What can it not shew to Man 1. It cannot shew to Man how sin came into the world None of the Heathens ever spoke of this it is known only by the Revelation of the History of it in the Scriptures 2. It doth not shew to Man neither can it that the first motions to evil in the heart though not consented to are sin None of the Philosophers saw this Paul saith Rom. 7.7 I had not known Lust i. e. Concupiscence Desire to be sin he means except the Law That is Moses Moral Law had said thou shalt not Covet or desire He knew it not by all the Light of Nature within 3. It doth not shew Unbelief to be a sin a slighting and contemning and rejecting Jesus of Nazareth as the sealed Mediator John 14.8 He i. e. the Comforter shall convince the World of sin because they believe not Now this is plain in the Quakers who following the Light do so much contemn the Person of Jesus and his Righteousness 4. It shews not to Man some Moral Evils The Heathens saw not Fornication to be a Sin by all the Light they had Poligamy was not accounted a sin by them Nor Revenge a Sin Nor Vain Glory c. 5. It doth not shew the right way of Worship that is by Scripture-Revelation only Therefore the Heathens always ran into Idolatries and false Worships 6. It will not shew to Man the necessity of the New-Birth Every Man
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
end of his Coming and the import of his Death and tells them the way and means viz By attendance to the Prophecies of the Old Testament which they being Jews did reverence and he saith they did well to take heed to them for this end The Light within every Man cannot be meant by any Word or Phrase in this Scripture But it 's the Knowledg of the Person of Jesus He is called a Star by Balaam that was then in a Spirit of Prophecy 〈◊〉 24.14 There shall come a Star out of Jacob Foretelling his 〈◊〉 and Incarnation But where is the Light that every Man hath called so Besides this people had enjoyed and possessed the Light withâ—â— from the Womb. What need he speak of its arising and the day dawning in them If thou Baily say Though it be in Man yet it shiâ—â—th not it ariseth not in any brightness till attended to and obeyed which is commonly replyed by the Quakers Let this be considered in Answer That this people had before this â—ime of Peters writing obeyed it For they were converted In the beginning of the Epistle it 's said they had like precious Faith with the Apostles Now Faith and Conversion is nothing else according to the Quakers but a higher rising of the Light within The other Phrase To which ye do well to take heed as to a Light that â—ines in a dark place Can this be the Quakers Light If so then is the Quakers Light and the dictates thereof a more sure Word than a Voice from Heaven such an one as Peter heard in the Mount For of that he speaks here But which of the Quakers themselves will say so Again If so that by this Light in a dark place be meant the Quakers Light within then is there such a state to be attained in this Life by attendance to the Light in which there needs not be any more heed given to it For it 's said To which ye do well to take heed until the day down and the day-Star arise If we take the word until in that sence as some would have it so that after a while some must leave off being Quakers advancing into a higher Form As it was with Merchant Rich who stiled himself one of the Church of the First-born By this the Reader may see what little ground they have to make use of this Scripture for their way of Preaching pointing people to the Light within taking them off the Scriptures and from the Person of Christ the bright Morning-Star to follow Fox and Nayler Wandring Stars from the North Blazing Comets full of Malignancy portending much evil to the Inhabitants of this Nation As we have seen what a Plague of Error hath followed Baily And Jesus Christ bids people believe in the Light that they might become the Children of the Light Reply Which place is not as pointed in John 6.62 but in John 12.36 Now thou sayest Christ bid people believe in the Light I query Whether this Light was not himself Whether he pointed the people to believe in any thing or person but himself Answer We say It was not to believe in the Light that every Man hath For he saith in the same ver which thou omit'st While ye have the Light and v. 35. yet a little while is the Light with you Now the Light the Quakers speak of is always with every one never extinct as long as Nature remains It was then Christ's Person that was about to depart out of the World As he in this Chapt. speaketh v. 33. of his being Lifieâ— up This he said signifying what death he should dy When Christ Jesus departed out of the World the greatest Light that ever was departed Never any Preached as he wrought Miracles as he This fellow would make people think that Christ Preached in the same way that the Quakers Preach viz. That he bid the people believe in the Light of Nature within not in himself Whereas he had said of himself I am the Light of the World he that followeth me shall not walk in darkness Is this Baily a Christian Baily He that hath an ear let him hear what the Spirit saith unto the Churches Reply I cannot find that this Spirit speaketh one Word of a Light that every Man hath as a Guide to follow But much in every place doth it speak of the Person of Jesus Christ The next Scripture we shall have an Occasion to mention ere long Baily And said the Apostle if we walk in the Light Reply To walk in the Light is to walk in Gospel-Holiness As he is in the Light Holiness is a likeness to God But it cannot be understood of the Light of Nature This may be walked in and yet no true Holiness and so no fellowship In that one may have that and be destitute of the Spirit of Adoption and Grace Baily Then have we fellowship one with another Reply Baily cites it thus but it 's not so in the Greek nor in the Translation the Word then is not there This walking in the Light doth not procure or cause this friendship reconciliation or fellowship with God as the Quakers Dream Neither this nor any Purity or Holiness can be the first Cause For indeed there is no Holiness without first there be friendship and Communion with God Only this Walking in the Light is a token that we have fellowship because it 's an effect of it Baily So they were to drink his Blood and that was it by which they were cleansed from sin and had Eternal Life and if they drank it was it not within them Reply There was a purging of sin when Christ shed his Blood and suffered Death Heb. 1.3 Who when he had by himself purged our sins sate down c. All the sins of all the Elect were virtually purged or cleansed then A price laid down to expiate them all by the Sacrifice of Christ This was sixteen hundred years since The drinking of the Blood is but the Application of it in time Then is it manifest that it was done for such But still thou confounds Justification and Sanctification We are not forgiven our sins by reason of any works wrought in us No these works in us are but effects of forgiveness But by the vertue and worth of the work and sufferings of Christ without us And whereas thou askest Whether the Blood be not within if it be drunk So I ask thee If any eat the Flesh of Christ is it not within him If Christ dwells in our hearts by Faith is not the Person of Christ in our very hearts and so the Man Christ Now by the Blood who understands any thing but all the Sufferings and Death of Christ his offering up himself as a Sacrifice Can these be drunk but by Faith So then as far as by Faith the Sufferings of Christ and his Death can be within us they are viz. We have all the benefit and vertue of them for procuring of all good for us
examined to thy Face Reply I have said enough upon this account in my Epistle to Crook and say here in all Calmness I have not wronged the Quakers but have acted in all things according to my Light and Conscience and it doth not in the least upbraid me If for any thing it is that I have not used more diligence and boldness in preventing their gross and damnable errors And now I am ready to speak with thee Face to Face or any of you Baily Pag. 47. Whom thou sayest is a Quaker converted to Christianity as if the Quakers were no Christians Shewing thy Envy against them and thy Ignorance or wilful-blindness concerning the Scriptures of Truth in which may be seen plentifully that God's People whom he hath regard unto above all people in all Ages were such as trembled at his Word As in Isa 66. And Moses was a leading Quaker Heb. 12. and Ezekiel was a Quaker see Chap. 12.18 And Daniel a Man greatly â—â—loved was a Trembler Chap. 10.11 12. And Paul preached in much trembling 1 Cor. 2. 3. And Paul bid the Christians Work out their Salvation with fear and trembling Phil. 2. 12. And exhorted Servants to obey their Masters with fear and trembling Ephes 6.5 And the true Christians received Titus with fear and trembling 2 Cor. 7.15 Reply I wish for thy own Credits sake thou hadst forborn these â—nes Every Babe in Christ smiles when they read them seeing the weakness and impertinency of them I find that the Quakers are very much distasted that we allow them not to be Christians Now how on they be Christians if they hold not the Head the Person of Christ â—ut make the Light within the Head of the Church I wish not onâ—y they but all the World were not almost but altogether Christians Were you but sound in the Faith had ye but the Vital Essential part of Christians what a good addition would there be by you to the Church of Christ Ah! have ye suffered so many things in vain in this Nation But it is not amiss to call a Spade a Spade Ye must I dare say change your Religion from top to bottom before ye be owned Christians by God's people in this Nation But to the thing Thou wilt prove them Christians thus viz. If the Christians of old â—ere Quakers then the Quakers now are Christians But the former is true thou sayest by many Scriptures which thou hast quoted Before we come to examine the instances let me but Query How this people came to be thus called Was it not upon their strange fits of bodily Tremblings which they had in their first Rise wherein all their flesh and bones would tremble I take it for granted having spoke with some that have seen them thrown upon the ground in this posture Now that such bodily Tremblings as these are essential to Christians and to the people of God as such I deny they never had such except it was upon some dreadful Visions or Appearances as you in the least can by no claim to This is no part of Christianity Though we do not censure the Quakers as no Christians because they trembled thus but because they deny Christ himself from whom that Name is derived and the Christian Doctrine So that your Religion is a Religion of another kind and sort and Species much more like Mahumetanism or Judaism or Heathen-Philosophy than Christianity Now to the Scriptures which prove the people of God of old Quakers Isa 66. v. 5. Such as tremble at my Word This is the first Scripture Reply Was this bodily Trembling here spoke of Is there not in the same verse a contrite Spirit mentioned Was it not in Spirit having a Holy awe and Child-like fear of the threatnings of God 2. Moses was a Leading Quaker Heb. 12. This may be spoken of Moses some think not as if it were verified in his own Person as if he did quake but he is brought in as the Mouth of the people speaking in the Name of the people Moses said i. e. in the Name of all the people he being a Mediator betwixt God and them See Exod. 19.19 20. that for all this it 's said there he spake to God and God called him and he went up to the Mount But be it so Was it not upon an Extraordinary occasion Had you ever the like Visions as the burning Mount Did you ever hear the voice of God Was your Doctrine among the Mountains in the North delivered with that Augustness as the Law at Mount Sinai But again grant he did quake was it any part of his Religion oâ— Christianity Nay it only argued this that he was imperfect a sinner legal in part It 's said in that Chapter that it ought not to be thus with Christians viz. to fear thus and tremble nor be discouraged For they are come to Mount-Sion and to the Blood of sprinkling being delivered from a cursing fiery Law and are come unto a State where there should be nothing but Peace Joy and sweetness The next is Ezekiel He was a Quaker in Chap. 12.17 18. The word of the Lord came to me saying Son of Man eat thy Bread with Quaking and drink thy water with trembling Now have you the same Reason for yours as this Prophet for his Any immediate Vision or Revelations by Angels Spirits Voices c. prove it to us Then the next Quaker that is brought is Daniel Chap. 10 11. in a â— you read of a marvelous Vision Daniel had which you dare not say you have any such amongst you which was the cause of his Trembling As for Pauls trembling prove it such Bodily trembling as yours We deny it and say it was not such That in Phil. 2. 12. was not Bodily Trembling but an holy fear and reverence of God in their Spirits rousing them from security upon consideration of the Decrees of God So the other two mentioned as to Servants and Titus But is' t not a strange Argument whereby to prove the Quakers Christians because the Prophets did upon some extraordinary Visions tremble in their Bodies and because others in their Ministry of the Word and servants in their places were not proud and secure but tender and modest and had a Child-like fear of God in their hearts therefore all Christians â—are Quakers and all Quakers Christians But excepting these extraordinary Cases what do these Tremblings signifie â—â—t horror and despair Who trembles more than Devils who believe 〈◊〉 tremble Doth it not argue that you rather come with the Doctrine of the Law the Covenant of Works which indeed you Preach â—an the Gospel As if you had been only at Mount-Sinai The Gospel Spirit is not a Spirit of such fear but of power love and of a sound 〈◊〉 And the more we get into a Spirit of Love the more is this 〈◊〉 cast out But to conclude I wonder not that any that are found upon the â—aw of works not owning the Mediator his Death Suffering Obedience
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