to be quiet and give their Souldiers no more pay the King of France had done his Work We say that it is known to be a common Proverb That Money is the Sinnews of War for take away the Money and the Services would cease Now it seems that Money is the Sinnews of his Cause so take away the Money and William Haworth's Services will cease But again in page 30. he hath it up You must give me no Money this Fear of loosing his Sallery doth much trouble him And it 's well saith he if their Religion be not propagated that same Way we know it in a great Part it is To this we say that it is well known our Religion is not propagated by Money and he himself knows doubtless it is not but in all this he will not say that Money is not a moving Cause to maintain his preaching for he knows that if the Money were taken away let who will preach to his Christians at Hartford since he already so severely admonisheth and upbraids them in this Passage viz. Take heed lest they i. e. the Quakers ensnare you by the Gain and Trade of the World they know they have a Hank upon you this way already some of the Town they have won to them by this means others have abated in their Zeal for Christ fearing to loose their worldly Interest among the Quakers page 30. What is now the Matter Is he not angry with some of his Hearers because they are not so malicious and reviling against the Quakers as himself or is it because they abate in their Gifts and Rewards towards W. H Had not the People of Hartford more need to caution him to take heed of dishonouring the Name of Christ and the Gospel and wearying his hearers by reviling and railing against the Quakers and by too much coveting after Money and Lucre Gifts and Rewards as the Support of his Warfare to the making his preaching chargeable as well as burdensom which it is to be hoped in time many of his Hearers will be weary of and of his confused Railing and scurrilous Books against the People called Quakers Hartford the 10th Moneth 1676. Mary Stout's Reply TO VVilliam Haworth's Answer William Haworth I Did not expect an Answer from thee knowing there was nothing in what was written to thee that thou couldst justly have opposed the truth of which doth and will stand over thee turn it off which way thou wilt Thou sayest That which was true Tenderness in avoiding what was really evil was still maintained in thee but childish Scruplosiâ—y and that Bondage-spirit which thou hast been in and which the Quakers remain in is removed from thee through a more Gospel-knowledge given to thee Answ What dost thou call really evil and what is not All Unrighteousness is Sin and he that breaks the least Command is guilty of all That Spirit of Bondage thou else-where termest Obedience to the Law Doth the Gospel allow what the Law forbids as to Holiness and Strictness of Life or was that therein to be scrupled under the Law which was not under the Gospel Was there not as much Morality under the Gospel as under the Law And if that which was spoken by Moses was strict when he said Thou shalt not kill Christ spake stricter when he said Love your Enemies do good to them that hate you you must not so much as hate them and much more he spake in the 5th of Matthâ—w to that purpose where he saith also He came not to destroy the Law but to fulfil it Thou wilt say That was in his Person I say Yes and in his People too the Apostle Paul did not leap over the Law when he spake of his Liberty in the Gospel but thus he saith I through the Law am dead to the Law that I may live unto God Gal. 2. 19. Thou sayest The way to be little in our own Eyes is to have a sense that by Nature we are Sinners Enemies to God Children of Wrath. Thou askest also Which is like to be least â—n â—is own Eyes he that seeth he hath nothing to justifie him but what is without which God by a free Gift imputeth to him or he that thinketh there iâ— enough within from the Birth if it be obeyeâ— which he hath Will and Power to do Answ What is it which gives that sense Can any thing make manifest Darkness the Deeds thereof but Light For whatsoever is reproved is made manifest by the Light which is of Christ Ephes 5. 13 14. And we say as the Apostle John did We know that he was manifested to take away Sin and to destroy the Devil and his Works 1 John 3. 5 8. And the same Power that worketh this Effect bringeth in Everlasting Righteousness Dan. 9. 24. which relates to the former and if brought in then not wholely without Thou wilt say That is by Faith I say so too but the true Faith gives Victory over the World purifies the Heart keeps it clean and is held in a pure Conscience is so far from lifting up as thou supposest that it brings down not only Words and Actions but every high Thought into Captivity to the Obedience of Christ 2. Cor. 10. 5. and this is not done by our Will or Power but it is God that worketh in us both to will and to do Phil. 2. 17. Thou sayest Christ's Person is the Truth and thou art still against the Errors of the Quakers who are certainly against the Person of Christ and set up another a quality that is in every Robber and yet it will not teath many things necessary to be known Answ And is not his Spirit the Spirit of Truth which he promised he would send which should guide into all Truth John 16. 13. And how canst thou say We are against Christ when we say We own no other but he which spake those words Dost thou call that a Denying of him to believe his Promises and wait for the fulfilling thereof which is to be led by his Spirit into all Truth Though thou sayest The Light will not teach many things yet we believe it will all for it is a measure of the same Spirit and not another that he said should convince the World of Sin in order thereunto and if a spiritual Light then not a natural And it is no Error to say That Thievâ—s are enlightned thereby for it sheweth them their Wickedness and condemneth them for it and it was that which shewed the Thief on the Cross that they received the due Reward of their Deeds but Christ had done nothing amiss Thou sayest There may be Honesty where no Godliness and thou shouldst be glad if the Quakers were as sound in their Judgments as moral in their Lives though of late they have much declined from Morality Answ I â—ay it iâ— a good sign their Judgments are sound and that the Tree is good where good Fruits are brought forth but thy word they maketh
it so manifesteth thy own Ignorance in the Wayes and Working of the Spirit of God not understanding that the several Expressions of Christ relate to several States and Conditions that People are in and to know him as in one Manifestation is in order to another and although we believe the Light in every man is the Light of the Son of God and is Eternal yet it cannot be said tâ—at all that are enlightned do hear and know his Voice neither can it be said that all that know his Voice do know the Elect Seed born yâ—t there is no State so high to be attained unto but still his Voice is to be hearkned to and obeyed to be preserved in that State but Christ saith My Sheep hear my Voice and they follow me And he that will be my Disciple let him deny himself and take up his Cross daily and follow me And so it is those and only those that follow him in the denial of self whithersoever he goes that know the inward Washing and Regeneration till the new Birth is brought forth by the Immortal Word which lives and abides forever and this is the Elect Seed which is Heir of God's Kingdom Thou sayest Did not the Son of God come before this Doctrine came out of the North Answ Yes the Apostles were Witnesses of his Power and Coming and all that know he is come now must know it by the Operation of the same Power in them Thou sayest He is come implying there was a time when he was not come what dost thou mean this to be his first or second Coming Answ If thou didst effectually know his first Coming and the End thereof thou neâ—dst not ask me what I mean for then thou wouldst wait for his second according to his Promise which is that I mean John 14. 3. 18. I go to prepare a Place for you I will come again and receive you to my self This he spake unto his Disciples which knew he was come yet he had many things to say unto them which then they could not bear for which Cause it was expedient for them that he should go away that so the Comforter might come the Spirit of Truth in which he would more fully and largely manifest himself to them then before he could do but they were first to know a time of weeping and lamenting and they had a spiritual Travail to go through And then I will see you again and your Hearts shall rejoycâ— and your Joy no man taketh from you John 16. 21 22. Thou sayest Is the Light within the Elect Seed then it must be saved yet it goeth to Hell with many Answ I have told thee before what I understand the Elect Seed to be and the Light also and now how thou canst make such a Blasphemous Conclusion as this to beget a disesteem of the Light which is not fit to be mentioned is very strange to me that the Light goes to Hell with many whenas iâ— ever thou knowest Redemption from Hell the Light must be the Way and Means whereby the Lord doth bring it to pass Thou sayest We Quakers go the same Way with the Pharisees and thou knowest Christ is the Way believing in him and the Spirit can make this Way easie and short and the Work of the Law upon thy Conscience hath compâ—lled thâ—e to this Way Answ The Spirit doth make the Way easie to all that obey it and are led thereby in the Way of Holiness in which the Unclean cannot walk and it gives Ease and Satisfaction to that Seed which hungers and thirsteth that Righteousness may be exalted which hath long been oppressed under the Egyptian Bondage of Sin God hath heard the Sighs and the Groanings thereof and is come down to deliver from under that heavy Yoke Glory to his Name forever but there is no Ease to the Rebellious Nature which is in Enmity against God that is still to be yoked till it be cut off and rooted out Branch and Root So what Way soever thou hast found out short of this it will end in Sorrow and Disappointment Thou sayest Following the Dâ—ctates of Nature is not the Yoke of Christ for it leads to the Covenant of Works which is a heavy Yoke to work for Life and you are under it sayest thou Answ I know the Dictates of Nature is not the Yoke of Christ but that which teacheth to be meek and low in Heart and gives Rest to the Soul is and that yokes the first Nature which can dictate no good thing and brings to paâ—take of the divine Nature and it doth not lead to the old Covenant to work for Life but to the new where the Lord doth not only command but gives Power to fulfil what he commands which is the great Benefit in the new Covenant for he never intended by making a new Covenant to make void his holy righteous Law as to his People but brings it nearer then before and writes it in their Hearts and puts his Spirit in their inward Parts and I will cause you to walk in my Statutes and ye shall keep my Judgments and do them Ezek. 36. 27. And so those that are led by his Spirit are not under the Law for they are led out of all those things which the Law was added because of those who are meek temperate and gentle against such there is no Law Gal. 5. 18 23. And although the same Work may be wrought which the Saints work yet not being led thereunto by the Spiriâ— of the Lord they are not accepted of and Christ did not find fault with the Pharisees foâ— their outward Holines but because they were not inwardly so too and for omitting the great and weighty matters of the Law These things saith he you ought to have done and not to have left the other undâ—ne and they did it in their own Strength not submitting to the Leadings of his Spirit this Paul law to be their State after he knew the Son of God revealed in himself they being ignorant of Christ who is God's Righteousness went about to estabâ—ish their own and did not submit unto the Righteousness of God So he goes on and tells where he was to be found Say not in thy Heart who shall ascend or descend to fetch Christ but the Word is nigh in thy Heart and Mouth that thou mayâ—st â—ear and do it and that was the word which they preached to be believed in Rom. 10. 8. and so he doth clearly distinguish between the Righteousness and Works which is accepted and that which is not as in Ephes 2. 9. By Grace you are saved not of Works lest any man should boast here he excludeth man's works for we are his Workmaâ—shâ—p created in Christ Jesus unto good Works which God hath before ordained that we should walk in them So here he includeth the Works wrought by and in the Spirit of Christ Now thou wanting the Key of Knowledge that which openeth the Understanding to know the
Vertues of the Spirit of God in Paul as Faith Love c. Could he part with these and count them loss for Christ when he had gained them by Christ And W. H. acknowledgeth That it is Regeneration that makes us meet for the Kingdom See how he is confounded 17. That that Righteousness of Faith by which we are justified is wholy without us in the person of Christ Quak. con Epist Contrary to Isa 26. 12. Rom. 8. 1 2 4. and 10 6 7. 18. Regeneration is to be distinguished from Justification as the Cause from the Effect Justification the cause of Regeneration Animad p. 27. Note As if men were justified in an Unregenerate state contrary to 1 Cor. 6. 11. Tit. 3. 5 6 7. 19. What he calls the personal Righteousness of Christ upon which only he placeth the Justification Imputation and merit of God's Kingdom he explains viz. That is only by the BLOOD-SHEDING of Jesus Christ Anim. p. 27. Note This SHEDING of Christ's Blood then has he preferred above the Vertues and work of his Spirit in us And whose act was the SHEDING of his Blood pray you Was it not his Persecutors Whereas it was by the eternal Spirit in him that HE OFFERED up himself a Lamb without spot to God So that his Offering up himself was Act of obedience proceeding from the inherent Righteousness and Holiness which dwelt in him 20. Of Satisfaction A Vengeance ready to punish Sin This is as dear to HIM i. e. God as his mercy IT being HIMSELF it must therefore be satisfied this way it is satisfied viz. THE FATHER POURED OUT ALL HIS WRATH UPON HIS SON JESUS CHRIST upon whom the Guilt of his People was Charged vid. Quaker Converted Epistle Dedicatory Note Oh! Wonderful yet un scriptural Satisfaction Thus W. Haworth has shewed his Respect to the Son of God thus highly to set the Father against the Son even as much as his Brother T. Powell in his affirming THAT JESUS CHRIST WAS THE GREATEST SINNER * Note his Blasphemy IN THE WORLD Whence it must needs follow THAT THE FATHER POURED OUT ALL HIS WRATH UPON HIS SON Do the Independant Congregations thus think to live at ease in their Sins and go Scot â—ree or accquite themselves from the Wrath of God If they do their Hope and expectations will fail them By these Doctrines before wherein William Haworth has shewn his Madness against the Light within and the Works wrought by and in the Spirit of God in the Saints and against the Son of God himself by rendring him the Subject of his Father's wrath the Reader may suppose what kind of stuff the rest of his work Scribling against us is We have here forborn to give a particular Answer to all these his Doctrines and Confusions or a Recitation of all his Lyes the matter being fully Answered elsewhere in other Books particularly by John Crook in his Treatise Entituled The Counterfeit Convert discovered in Reply to William Haworth's Book Stiled The Quaker Converted to Christianity Re-established which since W. H. hath given us new occasions and like a cracking Boaster now Dares us to Reply is intended to be made Publick so soon as may be with Conveniency If the Lord will We are Friends to all that desire to know the Truth as it is in Jesus Christ viz. Richard Thomas Edward Flumsted jun. H. Sweeting Abraham Rutt Richard Martin H. Stout Here followeth William Bates his Retraction and Account to stop William Haworth 's Clamours on that Occasion WHereas William Haworth has taken occasion to reproach the People of God called Quakers as being no Christians Seducers c. from some words which fell from my self in discourse with him which his Witnesses certifie were thus viz. That what Christ took of the Virgin had now no Being At four sundry times W. Haworth did set upon me with Accusations and Questions And the first time when he with several of his company came as appears to ensnare me with an Unlearned Question about the Body and Humane Nature of Christ Whether it be not the very same Flesh Blood and Bone in Heaven as he took of the Virgin I cannot deny but some such words past from me as before cited wherein I do acknowledge it was my Weakness and Oversight to give him any such Answer And that my Weakness herein may not be further charged upon the People called Quakers I do in the Sight of God affirm That I never was taught any such words among them nor do I know any such thing to be held by any of them as that What Christ took of the Virgin had now no Being I should rather have answered his Question with Silence for I did not understand his word Humane Nature However I hope I shall be more careful how and whom I answer for the time to come Yet nevertheless let it be noted That when I perceived W. H. had gotten Advantage at my words I presently confessed my Belief of the same Christ Jesus as still in Being several times desiring him not to write those words which had given him Advantage yet he told me But he would and still made use of the former Advantage against me â—â—lling me I was a Mad Quaker he had had discourse with divers of the Quakers but never heard the like from any of them and withal That my Brethren would call me to an Account for what I had said In the Fear of the holy God I do declare this to be the very Truth of the Matter so near as possibly I can remember The 16 th of the 10 th Mon. 76. William Bates Now observe Reader how disingenuously this W. H. hath dealt in this matter Ist In accusing the Quakers on this Occasion with denying the same Man Christ and disowning Jesus of Nazareth to be the Messiah when he knew as appears the contrary by expecting they would call W. Bates to an Account for what he had said Oh Unconscionable and void of Common Honesty how like the Devil has he acted when he has ensnared a Man then insults over him and since that to accuse a People from that particular Occasion And 2dly To notifie the Man to the Nation as a Prophet of ours for these words which he desired him not to write down but thereby intimated a desire they should not be insisted upon and here he hath honestly retracted them and therein shewn more Respect to Truth then ever W. H. hath done or is like to do whilst he persists in his Lying Aspersions and Abuses against us For which the Righteous God will judge him and his Folly and Madness against God's holy Truth will the more be manifest to his Shame and Confusion if he persist therein THE TESTIMONY OF THE Hartford Quakers FOR THE Man Christ Jesus VINDICATED TO William Haworth's Accusation in his Title Page W. H demonstrating that it is not the same true and real Man Christ Iesus that they i. e. the Quakers give Testimony unto but
which he is in great Danger of and also that before he writes an Answer to this he would stay for and seriously view John Crook's Book aforesaid Entituled The â—ounterfeit Convert c. which may further inform him this being but as a precedent Appendix to it for we are not willing to answer him as single William Haworth but if we do rather as the Independants Agent and let him not expect that his Logical and Artificial Terms as Numerical Circumscribed Personal Materiallity Form Figure Finite Abstracted Essential Immense c. will quit him of the Controversie but a revâ—king of his Slâ—nders and Abuses and a sincere Endeavour to be reconciled to the Holy Scripture and the plain Language thereof which his work will lie open to the Censure of And whereas in page 20. William Haworth saith He hath done wiâ—h the Controversie concerning the Manhood of Christ then hints something concerning C. Taylor which he hath up several times saying that if he be alive he thought might answer for himself To which we say he is alive and capable to answer for himself and hath Argument good enough against W. H. to foyl him in plain Scripture Sense upon that Subject of calling Children Innocents in opposition to the predestinary Point but those things we shall leave to him if he think W. H. worth the answering In the same page W. H. shews his dissatisfaction that in our Answer to his Antidote we account him a crazed distempered man and saith That questionless they have recourse in their Thoughts to that Prophet of theirs William Bayly who pronounced a dreadful Sentence against me viz. that I should be mad To which we answer that he hath not rightly or wholely related W. B's words which were that if he persisted in this Way of opposing the Truth or did not repent of his Wickedness that then he should dye mad Now in part this is come to pass already on him for let any unbyassed Person view his Papers and mark the Confusions and Inconsistencies in his Writings and he doth appear so like a discomposed man besides that little Wit which one would take him to have that others may as well as us count him a crazed man and for what W. B. pronounced on him to come to pass at his End we look not for it as he falsly imagins but rather desire his Repentance that so the punishment in that Respect may be prevented and let him leave off to boast over the Dead as saying William Bayly was soon after cut off by Death at Sea whether by shipwrack or otherwise he had not learned As to that we shall inform his Ignorance that W. B. made a Voyage to the Barbadoes whence returning in a weak Condition as the Ship was homewards bound near the Coast of England he dyed on his Bed though upon the Sea and sensibly in Peace with the Lord as several sober men can witness who were Hearers of what proceeded from him and this was many Moneths after his pronouncing that conditional Sentence at Hartford W. H. would vindicate himself against our Censure by comparing his being counted a Mad-man with that of Christ being accounted besides himself by his Kindred and the Scribes and Pharisees and the Apostle Paul accounted mad by Agrippa and others But this doth not suit his Condition in any of them except in that of Paul in the 26th of the Acts and verse 11. where Paul saith of himself as in the persecuting Nature he was mad and in that Respect he hath rightly compared himself with Paul but Agrippa doth no where call Paul a mad man or stigmatize him in such Terms Again W. H. in pag. 21. would vindicate one of his Absurdities viz. That the Light within every one is nothing but Nature which is defiled and the same Nature by which we were the Children of Wrath Ant. p. 17. and yet also saith that it is the Law of Moses written in the Heart in which we think he contradicts himself and talks like a mad man notwithstanding his supposed proof in Rom. 2. 14. The Gentiles do by Nature things contained in the Law And here he brings in one of his observations of the Quakers viz. That they are alwayes much moved when we do not give that Honour to their Light which they think is due when we allow â—t to be no moâ—e then Natural To which we answer that we may be moved with a godly Zeal in our Hearts against any that speak blasphemous words against the Light of Christ Jesus even that Light which he enlightneth men and women withal and doth himself testifie that he is the true Light John 8. 12. 12. 36. and it is no other Light that we say then the Light of Christ that men are enlightned withal which we contend for and it 's hard to be born that men who pretend to know the Scriptures of Truth should so undervalue this true Light as to call it Natural yea corrupt or defiled Nature or to give it other vilifying Terms as this man and many others of his Fraternity have done And yet we are ready to allow what the Apostle hath in Ephes 2. 3. that by Nature we were Children of Wrath even as others but by the Grace of God through which this Light is given we affirm that whosoever embraces and obeys it in the Faith shall come to have that Nature changed by which they once were Children of Wrath to be made Partakers of the Divine Nature which the Apostle Peter mentions 2 Pet. 1. 4. and that is the Nature whereby the things contained in the Law are truly done Rom. 2. 14 15. We shall pass over much of his incongruous confused Matter wherein he hath shewen his Folly and Weakness and come to that in page 29. where he saith That the People at Hartford are to perswade him to be quiet among his Neighbours which doubtless is a good Caution and cannot but seem good Advice if it be but considered how much Discord he hath stirred up since he came to Hartford betwixt one Neighbour and another for before we lived much quieter and friendlier then now we do though we could tell him that the time was when he was suspected by some of his own Hearers to be very like the Quakers even so much that he was said to preach their Principles and if it should be but candidly laid to Heart by him doubtless he cannot but confess that he was then in a better Condition then he is now in and knows that this is true but it may be he will say as we heard he should to one that he had been ten times a Quaker which if true then we say he shews his Apostacy and Uncertainty the more and such a one ought not to be trusted nor believed But the main thing that troubles him is that we should perswade his Hearers to give him no more Money and to answer that he brings a Comparison That could any perswade the Dutch
true meaning of Scriptures here thou art calling Evil Good and Good Evil and because the Scriptures declare of some Works which do not avail therefore thou concludest there are none available to Salvation although wrought by the Spirit of the Lord but that which thou callest Faith alone must save and all who assert the contrary they lead to the Covenant of Works and so to Popery to work for Life which is a heavy Yoke sayest thou Surely had the Apostle James been on Earth in our Dayes thou wouldst have noted him for a Papist when he saith Shew me thy Faith without thy Works and I will shew thee mine by my Works and wilt thou know O vain man that Faith without Works is dead even as the Body without the Spirit and by Works is Faith made perfect Well may we say as the Prophet David did It is time for thee O Lord to work for they have made void thy Law But thou art much mistaken in us for we work not of our selves for Life but the Life helpeth us worketh all our works in us and for us and his Yoke is easie and his Burden is light â—n be it known to thee God hath a People upon Earth at this Daâ— though thou knows them not unto whom it is become as â—n eat and Drink to do his Will and who can do nothing against the Truth but for it and their Obedience is not as Egyptian Slaves for Fear of a Whip page 91. of thy Book and so thou goest on and sayest although you Christians come not up to that Height the Law requires yet do not they love God more and obey better that apprehend God's Love in Christ Vnchangeable to them then they that after all their Toyl fear they may fâ—ll short But what doth that Love signifie that keeps not his Commands He that hath my Commandments and keepeth them he it is that loveth me saith Christ And he that loves the Lord with all his Heart and his Neighbour as himself fulfils the Law and if there be any other Command it is briefly comprehendâ—d in thâ—s Rom. 13. 9. Mat. 22. 40. for on these two hang all the Law and the Prophets for Love worketh no ill But according to your Love is your Obedience and according to that is your Assurance of God's Love to you for it seems you do but apprehend that his Love is unchangeable to you but the Assurance which God's People had in former Ages and in this also is another thing for his Spirit which acteth them in their Obedience to him the same bears witness with their Spirits that they are his Children Thou sayst It is sufficiently manifest there are Errors amongst us and we have been weighed and found too light and tryed and found Drâ—ss Answ What hast thou weighed and tryed us with seeing thou dost not profess the Spirit to be thy Rule which is the just and equal Ballance The Spiritual Man or he that is led by it judgeth all things by yet himself is judged of none and nothing else is sufficient to try Spirits but the Spirit of Christ so we may be Gold weight enough too for ought thou knows and if thou sayst Thou hast tryed us by the Scriptures if thâ— Spirit be not thy Rule therein thou mayst fail for those that persecuted Christ to Death thought they tryed him by the Scripture when they condemned him as a Blasphemer and no question bâ—t they thought their Conceivings or Apprehensions from them were right else they would never have said His Blood be on us and our Children Thou sayest O that you were built upon Christ the Rock his Person is the Rock of Eternity not tâ—e Light in every man Answ We are built upon the Rock of which the Fathers drank For they drank of that spiritual Rock which followed them and that Rock was Christ 1 Cor. 10. 4. He who said Before Abraham was I am which was before all Time who in Time took upon him that prepared Body of Flesh wherein he did the Will of God this is the Rock of Eternity the Foundation upon which Abraham and all the Saints of old did build But thou wilt say Abraham saw he was to come and upon that he built 'T is true he saw his Day but what was that which gave him to see Christ was to come in the Flesh Was it not a Measure of his Spirit in Abraham by which he was qâ—ickened and made alive unto God Christ's own words do fully declare it Mat. 22. 32. by which he put the Saducâ—s to silence which say There is no Resurrectioâ— I am the God of Abraham of Isaac and of Jacob now God saith he is not the God of the Dead but of the Living This is that first Resurrection in which he had a part over which the second Death shall have no Power Thou sayest We may hold out in a Day of Man's Persecution and Opposition but when the Tempestuous Sea of God's Justice beats upon us in an Hour of Death and in the Day of Judgment then the Sandy Foundation of our own Righteousness will fall and so thou bidst us Take heed that our Faith be the same with that which Peter professed whâ—ch was that of the Person of Christ Answ That Faith which will carry through inable to hold out in the Patience in a day of Man's Persecution and Opposition is more likely to be the True Faith and to be upon the Right Foundation then that which will not but yours will not uphold you in a day of Man's Persecution and therefore is very unlikely to uphold you when God's Justice beats upon you in an Hour of Death and in a Day of Judgment to come Thou sayest Against which Faith of the Person of Christ all the Powers of Hell shall not prevail but our Profession is thou sayest that not Christ Jesus of Nazareth but the Light in every man is Christ and against this Faith we may be sure it being false the Gates of Hell will never prevail for Satan will never fight against it Answ That we profess Jesus of Nazareth is not the Christ is wholely false and although Satan will never fight against the False Faith yet he hath already fought and prevailed against those that are in it and he doth still prevail over them first to make them believe a Lye and then to keep them in that Belief which is That although Sin which he hath wrought in them do continue in them while they live yet they may be saved when they dye And that he doth fight against the true Faith which we are in is very evident also and stirs up all the Force and Power he can too although to little purpose else what meaneth and from whence cometh all that Opposition we have mâ—t with ever since we were a People unto this day for he knows that it strikes at the Root and Foundation of his kingdom which is Darkness and the works thereof and