in reference to his manifestation in time for their sakes that were lost in the first Adam and yet he is the first and the last M. C. Those that were of the number of Gods Elect in Ages past waited for the Son of God from Heaven who was raised from the dead 1 Thes. 1.4 10. Now sure I am that 't was the visible Body of Flesh which was dead and raised from the dead which the Saints waited for and in pag. 43. Our Faith and full perswasion that Christ is a visible glorified man leads us to expect his second coming as a distinct appearance from and not in his People c. Answer 1. If the Saints of God in ages past and the number of the Elect did after Christ's Ascension wait for his visible Body of flesh from Heaven as here he implies then it appears in their dayes they waited in vain and missed of their expectations if so and this would render their Hope and Faith in the coming of Christ of none effect But the Apostle witnessed the contrary as in 1 Thes. 1.9 10. when the Thessalonians were turned from Idols then they waited for the Son of God from Heaven and Ch. 4.15 We which are alive and remain unto the coming of the Lord c. So the Saints though in part they were then eye witnesses of the coming and glory of the Lord yet they grew further in the knowledge of the several operations appearances and out-goings of him whose out-going have been from of old as they grew from glory to glory by the same Spirit 2 Cor. 3.18 and the Apostles made known unto men the power and coming of the Lord Jesus Christ which power wrought in them and they that looked for Christ in the Apostles dayes it was promised unto them that he should appear the second time without sin unto Salvation Heb. 9.28 which if this coming of Christ was the coming of a visible Body of flesh then the Saints in ages past did not attain to the coming of Christ in their dayes nor yet to Salvation from sin which erroneous conclusion that follows from M. C. his assertion no wise man will own for if the Saints in their dayes did not experience the coming of Christ unto their Salvation from sin then where and in what state are they now that are so long since deceased doth he suppose them to be in some Purgatory Surely M. C. is very ignorant both of the spiritual knowledge coming and work of Christ which was known in the Saints and not carnally expected afar off as he doth who would shut Christ and his coming out of his People And where in pag. 44. as his proofs he cites Rev. 22.20 where it 's said Surely I come quickly even so come Lord Jesus and Act. 7. touching Stephen his looking up into Heaven and seeing Jesus standing at the right hand of God what doth M. C. suppose that whereas Christ promised to come quickly and John so prayed for his coming quickly that this was a coming in a visible Body of flesh or that Stephen did see a visible Body of flesh in Heaven with carnal eyes as he seems so much to imply This is gross Ignorance for Stephen's being full of the Holy Ghost was the ground and cause of his seeing Heaven open and the Son of man standing at the right hand of God As also in pag. 40. he denies That it was the eternal Spirit that prayed in the man Christ Joh. 17. and denies Jesus Christ to be the Annointing but only the Anointed Wherein his ignorance may be apparent to all that can see who read this for Christ and his Father are one who said The Son can do nothing of himself and as being a quickning Spirit and the Seed of Promise he is both the Anointing and the Anointed not divided though the manifestations of him as such are several and his operations divers in the Saints And as concerning Christ dwelling in the Saints M. C. his interpretation of it is That he is deep in their affections much and oft in their thoughts and meditations and for proof brings Phil. 1.7 2 Cor. 7.3 touching the Saints being in one anothers hearts Answer But Christ doth not appear to be very deep in M. C. his affections or meditations who would keep him out of his People as several of his Principles imply who now would have Christ only to be but often in the thoughts and meditations of his People which doth not fully reach the Being of Christ in the Saints to operate act move and Rule in his Members who are in him and he in them giving them life dominion and peace whose life is manifest in their mortal Bodies and he dwelling in their hearts by Faith which is more than to be often in their thoughts and meditations as if he might be often forgotten And whereas M. C. makes a great cavilling against that Doctrin of the Light of Christ being placed in People as to be a sufficient Rule and of such a Light being in every man and saith That Humphry Smith in the face of men and Devils affirmeth That there is no other Rule Wayes means or Name by which man shall ever come to walk with God but by that which is manifest of God in him And in opposition to this Doctrine M. C. goes about to set the Scriptures outward Commands and Teachings as usless if there be such a Light in men pag. 48. and eight or more times in his scorn he reiterates these words viz. Turn to the Light within saith the Quaker pag. 49 50. Answer That of the Light of Christ being a sufficient Rule and being in some measure universally extended to all as Christ enlightens every man is a Truth which indeed we do vindicate both against men and Devils who doth oppose it for it appears it is the Devils and such as are led by them that oppose this Principle and that is the reason why we are constrained so much to appear against them in it to their faces And we in owning the sufficiency of this Light in men do neither make void nor disown the Scriptures nor true outward Teaching knowing that by the Light or that which may be known of God within men come to see and feel the right end and use of outward Teaching and the Scriptures for the Spirit of Truth leadeth into all Truth and where the Light of Christ within is believed and obeyed it leadeth out of darkness and out of the wayes and works of darkness into the path and way of the Just which is a shining Light that shineth more and more until the perfect day Prov. 4.18 But there is a Generation that rejects and rebels against the Light that knows not the wayes of it because they do not abide in the paths of it Job 24.13 And though we do own outward Teaching so far as it tends to direct peoples minds to the Light of Christ within and the Scriptures in their place yet we know that God is not limitted or tyed to those outward things as if none could be saved or had a true Rule to walk with God by but they who have the letter of the Scriptures and outward Teaching for the extent of the Grace of God which bringeth Salvation is larger than so it having appeared to all men and is sufficient to teach to deny ungodliness and worldly lusts and to live righteously c. Tit. 2.11 Rom. 5.18 and many have this Grace given them that have neither the Scriptures nor the outward ministration of the Gospel though it be preached in every Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.23 yet where and as the Lord is pleased to send outward Teaching it is of use as to the turning of People to the Light of Christ which shineth in the hearts to give the Light of the knowledge of the Glory of God in the face of Christ 2 Cor. 4.6 M. C. in pag. 48. saith of the Apostles What were they to preach to them not that one thing of turning to the Light their Teacher within but all things whatsoever Mat. 28.19 20. all the Counsel of God Act. 20.27 Answ. What were the Apostles to preach all things whatsoever all the Counsel of God and yet not the Light within What was that none of the Counsel of God Herein this man hath more lost himself than ever and yet he is made in general words to confess that Christ was set to be a Light of the Gentiles and what were they not to turn to his Light within This is gross ignorance and error for Christ who is come a Light into the world that whosoever believeth in him might have everlasting Life and who is given a Light to enlighten the Gentiles Luk. 2.32 is the way to the Father and the Way the Truth and the Life and his Life is the Light of men Joh. 1.4 9. And did not the Apostles preach to turn men to his Light that one thing in them I see for all M. C. his scoffing and cavilling against the Light within and our exhorting men to turn to it it stands over him and his folly and deceit though so often over he hath reiterated his canting language against the Light within more like the sturdy Beggars or a Ballad-singer or a Stage-player than a consciencious zealous Professor And the truth of this our Doctrin of the Light within will remain and live when all empty Professions carnal Ordinances Traditions and Will-worships which are upheld or practised without the guidance of the Light of Christ within will wither fall and come to naught as will all formal wilful and dry Professors who make war against and oppose the Light within and them that are in it Many more of M. C. his absurdities and slanders against the Truth and us I here omit as not worth either mentioning or taking notice of London Written near the beginning of the first Month 1662 From a living and tryed Witness of the powerful Truth GEORGE WHITEHEAD THE END
discern between such as are Serpents and such as are Lambs for we know the Promise of God fulfilled which saith Ye shall discern between him that serveth God and him that serveth him not and between the Righteous and the Wicked Mal. 3.10 and we neither judge of things before the time nor yet do we judge as these that have a beam in their own eye who are forbidden to judge but in the Spirit which hath opened and cleared our eyes do we speak the truth and appeal to the witness of God in every mans Conscience Again C. VV. hath condemned himself in the thing he allows for he forbids others to judge and yet he himself hath oftentimes judged us as for being in error setting up a false Light for keeping pride still in our hearts for refusing to pay Tythes from or out of covetousness for lightly esteeming the Rock of our Salvation for not following the Light which is in the Word for insolencies disorders and affronts for being tossed to and fro with every wind of Doctrin for being railers and revilers for consulting with flesh and carnal wisdom for having a mistery of iniquity in the midst of us for condemning all the settled Ministers of the Gospel c. These aspersions and accusations against us which are dispersed through his Book with many more of the like nature we do absolutely deny as being slanders that are unjustly cast upon us by him who hath taken upon him in hypocrisie to forbid others to judge as also his saying in pag. 7. That all sober-minded and serious Christians who are settled in the Truth do judge that the inventers and fomenters of our Way are the Jesuits and the Papists Satans subtile and busie Factors purposely to disturb the Truth amongst us in England c. Answer They who do so judge concerning us and our Way are neither settled nor established in the Truth of Christ for as for our Way it is the same that the holy men of God and true Christians of old owned and were in and it is Christ who is the Way the Truth and the Life whom we own which was never invented nor fomented by either Popish Jesuits Papists or Satans Factors And a clearer Testimony have we given against Popery than any of you who are in the Popish practice of taking Tythes and Sprinkling Infants and in many other things and principles both as to your education at Colledges that were built by the Papists and in your Preaching in their Mass-houses which you falsly call Churches and several other things wherein you agree with the Papist and are out of the Scripture example and Saints practices and then to save your selves would be accusing us of Popery And thou C. W. Hast accused us in pag. 7. For being very plain in our Garments and Apparel but alas sayest thou doth the Power of Humility consist onely in these External things why the Papists themselves in this External Humility do very far excell us for they Cloath themselves with Sack-cloth go bare footed c. yet saist thou Do I not like of their Religion neither can I approve of yours because it is like theirs Answer This is but a silly Argument either from thence to deem us Papists or to disapprove of our Religion for going plain in apparel is both according to the example of the Saints and the Apostles Doctrine who gave Testimony against both vanity in Apparel Pride of life and the Lust of the Eye which was after such things 1 Tim. 2. 1 John 2.16 and had we not better be in plainness of Apparel then in Cuffs Ribbonds and such like Fooleries as many of the Clergy-men wear And shall we be accounted Papists because we are in the Apostles Doctrine and shew an Example of Moderation and Sobriety to others and therefore must our Religion be disapproved of this is as bad an Argument as if C. W. had judged all to be Papists that Profess the Name of Christ and own the Saints Practices because the Papists do Profess his Name and in some things do Immitate the Saints or must we disown the Truth in any thing because evil men do Profess it and make a shew of it If C. W. have learned no better Logick then this he had better never have gone to the Vniversity to have learned his Trade and that Cost that was bestowed upon him for Learning was very ill bestowed but herein the World may see his weakness as they may see his falshood pag. 6. in his saying these words to Robert Howton viz. That which we demand from you is none of yours but ours for our Tythes were never purchased by your self or by your fathers before you c. which how false that is let all both Farmers and Free-holders in this Nation witness who when they Buy a Stock of Cattle all at their own charge for the Managing and tilling their Lands and Tenements and when they Buy the Corn they sow their ground withall and when men have purchased Lands by their own proper Cost and Charge and every part and parcel thereof for their own singular use as the Evidences are and are at so much Cost and Charges with Managing of them then for the Priests to claim the Tyth of Cattle Goods Corn Hay c. to claim it as their own and say it s none of theirs who purchased both the Lands Goods and bought the Corn by which it was sown let any indifferent Persons judge of their falshood and unrighteousness in this thing IV. Of the Light within both Natural and Spiritual Men. And as concerning the Light that is within C. Whately accuseth us With shamefully undervaluing the Holy Scriptures and setting up a false Light that is within us above the true Light that is in the Scripture for it is our constant language look to the Light that is within you not knowing that we are by nature wretched miserable poor blind and naked and therefore it is that the Lord hath given us his holy Word which we call the Scriptures to be a Lanthorn to our feet and a Light to our paths What you call Light we may well call Darkness p. 6. As also he saith pag. 9. You do lightly esteem the Rock of your Salvation the Truth of Christ c. all this proceeds from hence because you follow that Light which is in you and not that Light which is in the Word and Spirit c. Answer In these things are we very grosly wronged and the Truth much abused by this our Accuser For 1. We neither undervalue the Holy Scriptures neither do we lightly esteem the Rock of our Salvation either in Preaching the Light within or any other principle held by us but therein do both own the Rock of Salvation and the Scripture for it is the Light of Christ the Rock of Salvation and no false Light that we Preach and own which is the true Light that enlightens every man that cometh into the World Joh. 1.9 And
these men who cannot bear the tearms of Thee and Thou to a single person C. W. little cause hast thou to boast as in pag. 16. that thou canst read where we cannoâ— spell who so ignorantly hast judged the plain Grammatical language so frequently used in Scripture And further in pag. 11. C. Whately saith If the Quakers may go away with these affronts which they offer unto all making no difference within a while they will not spare the Supream Magistrate and so at last all will turn into confusion and disturbance which the Lord in mercy prevent for England hath felt the misery of War already To this I answer Herein hath this man discovered himself to be acted both by a false and persecuting spirit whereby he hath wickedly gone about to stir up the Magistrates to persecute us though without any just cause against us and herein hath he and the Priests of this Nation often manifested themselves to be in the way of deceivers false Prophets persecuting Jews and to have drunk of the Cup of the great Whore who hath persecuted and killed the Saints Rev. 17. 18. For 1. We as alwayes we have done do own the Authority and Power of the Magistrate as ordained of God to be a terror to evil doers and a praise to them that do well and for that end have from time to time since we were a People warned exhorted and admonished the Magistrates that have been in power to Truth Equity and Righteousness and as in respect to the place and Authority of the Magistrates have alwayes put a difference between them and the subjects that are under them in the Nation though he Glory Honour and vain Complements and Customs of the world we are redeemed out of and may not be so conformed thereto Rom. 12.2 1 Cor. 7.31 1 Joh. 2.15 and the Faith of our Lord Jesus Christ we hold without respect of persons according to Christ and the Apostles Doctrin Joh. 5.44 Jam. 2. 2. And as for his saying That within a while we will not spare the Supream Magistrate To this I need say little in vindication of our Innocency our Life and Conversation having these several years given so evident a Testimony against this Accusation and our Innocency through many sufferings tryals and tribulations for Conscience sake without doing any evil violence or affronting any mans person is manifest to the Nation wherein we live as those that have not sought a worldly Kingdom or earthly preferment so that this C. W. may be ashamed of his Prophesie against us in his saying That within a while we will not spare the Supream Magistrate for as appears it is above six years since he first wrote this against us by the date of this his writing against us being dated August 18. 1655. though the printing of it bears date 1662. and all this time since we were a People our Life hath preached our Innocency through many persecutions and cruel sufferings and imprisonments which the Priests of the Nation have chiefly been the instrumental cause of by their instigating the Magistrates and Powers of the earth for their own ends against us And 3. This our Accuser hath not any just cause or real occasion as from us so implicitly to accuse us either of being the stirrers up to War or with affronting the Supream Magistrate in that kind as he and many others of his Brethren have unrighteously accused us and prophesied against us for as hitherto our Innocency and Integrity towards God and men hath evidently testified against them and their false aspersions cast upon us so we doubt not but also henceforth through the strength of our God we shall as we have hitherto done prove them to be false Prophets that have prophesied against us from their own evil hearts and prejudiced spirits and not from the Spirit of the Lord and so they have falsly measured us by their Bushel and accused us with that whereof themselves are guilty who have been as the Trumpets to War and instigaters to bloodshed when they have been afraid their Trade would fail and that their designs would not be mannaged by such as have been in Power so that then their exclamation hath been Curse ye Meroz that will not come and fight against the mighty and so instead of making manifest the true Riligion and Worship through freely preaching the Gospel in holding forth the love of Truth or freely admitting of fair and equal disputations with them who are most concerned in the differences which is the most equal and reasonable way to manifest things in that case instead thereof they have gone about to establish their Religion and Worship by the outward sword force and imposition from whence hath sprung that saying amongst the profane Fight lads for the Gospel but we know that the hand and Power that establisheth the true Religion is not carnal nor visible but spiritual and therefore in the patience of the Lamb of God we have been and are given up patiently to suffer and to wait upon the Lord and to see him carry on his work by his own Arm and Power and not to follow the way of false Teachers who have sought to establish themselves by the Arm of flesh and with force and cruelty have ruled over the People as the false Shepherds of Israel did who fed themselves and not the Flock Ezek. 34.2 3 4. And whereas in pag. 14. 15. C. W. makes much ado against John Cam for using the language of Christ against the Pharisees in calling them Hypocrites Serpents c. and saith That he denies it to be lawful for him to speak all that Christ spake for Christ said Son be of good cheer thy sins are forgiven thee c. Can John Cam ever prove himself to be as justifiable as the Lord Christ And he saith How come you to know who is a Serpent and who is a Viper Let me tell you that you your selves are the Children of mortal sinful men c. Answer As for whâ—â— John Cam hath said against the Priests as comparing them with thâ— Pharisees the truth thereof is evident as their conversation and practices manifest both in their oppressing the People and several other things Mat. 23. And neither John Cam or any of us ever did or do take upon our selves either to reprove or judge others or to know the state of others without Christ as of our selves distinct from Christ as C. W. hath implied but by the Spirit of Christ are we able to discern the Tree by its fruits and between the nature of a Serpent and the nature of a Lamb and between a Wolf and a Sheep who are in the nature of each for that Spirit searcheth all things and the spiritual man judgeth all things 1 Cor. 2.15 and they who are in the Spirit are spiritual and he is a blind man that is not able to judge between a Serpent and a Lamb or a Dog and a Sheep or that cannot
forth persons zealously to things that is just holy and good and now he tells you it is the true Spirit of God and so is plainly to be known it 's well that at length he speaks some Truth though to his own confusion as all that are sober may easily see M. C. accuseth one of us with saying That Christ was never seen with any carnal eye nor his voice heard with any carnal ear and to prove it cites a Book entituled A Declaration to the Baptists pag. 13. and another with saying That the Flesh of Christ is a Figure for which he cites Saul's Errand c. pag. 14. To the former of which I say Christ as he is truly to be seen and known in the Spirit is a mistery not seen nor heard with the carnal eye or ear with which agreeth his saying viz. He that seeth me seeth him that sent me who is not carnally to be seen neither had the unbelievers either heard the voice of God or seen his shape though he spake by his Son Christ and some that outwardly Christ spake to understood not what he said because they heard not his Word Joh. 8.19 43. 12.45 2. And as for the words in Saul's Errand p. 14. what is said of Christ there as also in pag. 8. hath relation to his coming in the flesh as therein being an example as in Pet. 2.21 and not in relation to the receiving his flesh in the mistery as it is the Believers meat for that is the substance but as to his outward manifestation in the flesh he was God an example which was the very intent of the words Example or Figure being used in the said Book for in some sence they have relation to one thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and whether is it better for us to say that Christ as in the flesh was an example or for M. Caffin to say That in one sence the flesh of Christ profited nothing as he hath in pag. 41 set any rational man judge of this And M. C. saith That the eternal Spirit which dwelt in the man whom the Jews crucified which Spirit the Apostles received in them is not the Christ the Saviour of the world but the visible man c. I answer Here he seems to divide the man Christ from the eternal Spirit and so hath denied the eternal Spirit to be Christ but saith the visible man is Christ when as the Apostle saith The last Adam was made a quickning Spirit and the Lord is that Spirit 1 Cor. 15.2 Cor. 3. And if the eternal Spirit be not the Christ but the visible man then it follows that when the Apostle preacht that Jesus Christ was in the Saints he did not intend that the eternal Spirit was in them but the visible man which is both absurd and false But in answer to several cavils and objections made against us we own the true Christ both as he was of the seed of David according to the flesh and in the dayes of his flesh that he was the true Christ but not without the eternal Spirit and the Son of God with power according to the Spirit of holiness who said Before Abraham was I am and as to his dying and rising again according to the Scriptures and as now glorified with the Father in the same glory that he was in before the world was This we confess according to the Scriptures without any such blind distinction as M. C. hath unjustly cast upon us And M.C. saith That the Quakers to deceive intend not the Truth namely that the visible man whom the Jews crucified wiâ—hout was the Christ. Answer This is a slander for they confess that Christ was crucified and died as concerning the flesh but was quickned by the Spirit 1 Pet. 3.18 M. C. God thereby bearing false witness to the world if the eternal Spirit which the Apostles afterward received in them be the Christ which Spirit never was slain never had blood to shed Answer This tends not only to render the Apostles as false witnesses who knew Christ in them and dwelling in their hearts and the second man to be made a quickning Spirit though before that he was known by some after the flesh and in the dayes of his flesh but also M. C. hath contradicted himself in pag. 46. where speaking of Christ of whom the Jews said he had a Devil but the Disciples knew him to be the Spirit of Truth he saith and in pag. 42. M. C. saith of Christ viz. Yet now henceforth saith the Apostle know we him so no more that is to esteem him upon that account viz. upon his being born of the Tribe of Judah and of the Seed of Abraham or for that reason meritoriously the Saviour of the World but rather upon the account of his coming down from Heaven his being the Son of God c. How sadly is M. C. lost and confounded herein one while to deny the eternal Spirit to be the Christ and to say but it was the visible man that was Christ another while to say as that he is not to be known or esteemed upon his being born of the Tribe of Judah but upon the account of his coming down from Heaven what then was he a visible man as he came down from Heaven or as he came of the Tribe of Judah and Seed of Abraham Here all may see this mans gross ignorance and confusion And what if the eternal Spirit never was slain never had blood to shed as in M. C. his account it doth not follow therefore that he is not a Spirit who descended from Heaven as such a one and in time took upon him flesh and blood Heb. 2.14 and was put to death as concerning the flesh who was the true Christ both in the dayes of his flesh in that low estate of suffering and in the state of Glory wherein he was before the world began And as to his condescention low estate and suffering as manifest in his People who have born in their Bodies the dying of the Lord and his blood or life which is poured forth and freely laid down of himself and fed upon in the Mistery by the Believers M. C. is not in a capacity to receive what might be said thereof And now to mend the matter he saith of Christ his being a quickning Spirit That if the Spirit as Spirit be the last or second Adam then it follows that the first man Adam who was of the earth earthly was first and before the eternal quickning Spirit pag. 42. 43. Answer Would any rational man have laid down such an absurdity as this for here he cannot deny but that the second Adam was made a quickning Spirit as in 1 Cor. 15. but would not have him as a Spirit to be the last or second Adam for if the Spirit as Spirit saith he so he would render the Apostles words false but I say Christ being called the second Adam which is the Lord from Heaven was