Law that had its rise from the Pope for Tythes and wee 'l tell our hearers that the Magistrate gives us them and wee 'l threaten to trouble and Sue them if they will not pay us and thereby seek to terrifie and affright People that they may be forced to pay us and so we will drive on our Trade by all the Policy and force we can and seek by all means to have the Quakers suppressed either by Persecution Imprisonings or taking away their Goods for Tythes in many places to the value of five or ten times more then the Tythes come to and now if these things will not do to overcome these Quakers as we see notwithstanding all their sufferings they grow and encrease upon us then will we make more complaints against them and tell the Magistrates they are a dangerous People they will overthrow both Ministers and Magistrates and will not spare the Supream Magistrate himself if they be suffered to go on therefore now let them be Banished for we cannot live in quiet nor quietly drive on our Trade for them but they will need be Checking and Reproving us for our taking Tythes and Preaching for gain and our seeking to compell men to our way and Worship and to Impose Religion upon men contrary to their Faith and Conscience All these things with many other deceits are these Treacherous Clergy-men and Persecuting Priests guilty of in themselves as by their Fruits and Doctrines is apparent So that the Lord hath made them contemptible and base before all People Mal. 2.9 And whereas in pag. 11. C. W. Accuseth us of Insolencies and Lybels which he saith so far as they reflect upon the Publick and do tend to the disturbance and subversion of the Nation and Common-wealth so far the Magistrate is bound not to suffer such Insolencies to go unpunished c. For when the Child shall behave himself proudly against the Antient and the Base against the Honourable Isa. 3.5 Then the Magistrate must remember that he ought to punish evil doers and if he do not punish such disorders but is sparing in this kinde because of a Temporizing Spirit and out of base fear or because of any selfish Carnal Policy God will assuredly punish him for his Sin of Negligence Answ. 1. As for Lybels or Insolencies tending to the subversion of the Nation which this Priest would have the Magistrate to punish us for hereof he hath accused us falsly and shewed a spirit of Envy and Persecution against us for which I know no ground he hath against us either to accuse us in this manner or to seek to Instigate the Magistrate against us but onely because the Lord our God hath raised us up in Righteousness to bear witness against the deceits and unrighteous Practices Persecution and Oppression that such Teachers as are of his Affinity are guilty of and their making a Trade and a Gain of their Preaching which we have in the Spirit of Truth born witness against both in our words Writings and Books which scornfully and falsly this Priest calls Lybels though wha we speak and write be agreeable to the Scriptures of Truth and neither this said Priest nor any of his Brethren the Priests have ever yet cleared themselves of those things which we have laid to their charge in our Books 2. What we speak and write in Truth and Righteousness against the Priests oppression covetousness and Preaching for forced Maintenance doth not at all tend to subvert the Nation as he would possess the Magistrate but to establish the Nation in Peace and free it from much bondage oppression persecution and suffering which the covetous hireling Priests have brought upon it which if it were free from those things and people left free to the Lord to lead and order them by his Spirit in matters pertaining to Religion and Conscience and only the Magistrates to punish evil doers and to be a praise to them that do well and not to lend their ears to the Priests to be their drudges and executioners in persecuting and imprisoning conscientious men because they cannot maintain them in their oppression I say then the Nation would be more at peace and all that are conscientious and moderate in it more satisfied And the Priests might be tryed if they would Preach freely and live of the Gospel as the true Ministers did for if God hath ordained that they that Preach the Gospel shall live of it he is able to fulfil his own Ordinance without their forcing Maintenance by a Law from people or suing them at Law for Tythes in which thing the Priests have manifested themselves to be both out of the Ordinance of God and example of all his Ministers 3. By their so much seeking to incense the Magistrate to punish and persecute us for bearing witness against their covetous practices and false principles it appears they are afraid their Trade should fail them and go down as it hath already failed many of them whilst they are putting one another out of their Livings and places where they have upheld their unrighteous Trade for their Bellies as those that bite and devour one another 4. And as to that of Isa. 3.5 of the Child's behaving himself proudly against the Antient this was in Israel when they oppressed one another which pride and oppression we are not guilty of but the proud and covetous Clergy But whereas this C.W. accuseth us as behaving our selves proudly against the honourable one seeming reason for it a little before is pag. 10. he saith That we do continually all along use those disdainful tearms of Thee and Thou and the like scornful expressions and saith That this is directly contrary to the Rule of the Gospel c. and it is also contrary to the example of the Apostle Paul when he was reproached by Festus c. the Apostle doth not say Thee and Thou but most noble Festus c. Act. 26.24 Answer This accusation reflects upon all the Holy men of God spoken of in Scripture who used the words Thee and Thou to a single person and You and Ye onely as pertaining to a number or to more than one as if they all used disdainful and scornful expressions and as if they therein directly transgressed the Rule of the Gospel this is but a bad and unequal judgement and apparently false for Paul himself used Thou to Festus and several times both Thee and Thou in signification to King Agrippa who was in greater Authority than Festus Act. 25.10 Chap. 26.2 3 27 29. and multitudes of examples more might be instanced for this As also this man can use Thee and Thou to God in his Prayers and he and his Brethren have learned that plain language in their Grammer which distinguisheth between the singular and plural number though now he hath accused us with using disdainful tearms for using that plainness of speech which he hath formerly learned in which thing the very Heaâ—hen may judge the pride of
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
Act. 14.23.2 If the Ministers of England had been true Ministers or Elders and had so planted the Gospel in England as they pretend they would not remain as Masters and Lords over the People in this Nation nor make a Trade of Preaching as they have done these many years but would go into other Nations and parts of the world and spread the Gospel freely but instead thereof they are settled and do feed upon the fat and live lazily in this Nation like droan Bees that devour the fruits of others labours And they that go up and down and Preach the Gospel freely are envied and persecucuted by these covetous lazy Teachers as hath been apparent these several years in this Nation And by the way I observe that C. W. shews but a very slender Reason for his counting the Quakers Paper which is printed in his Book a Libel because it hath no particular names subscribed to it seeing that the Paper he knew was owned by them called Quakers who sent it to him as also it being generally owned by us there was the less need of subscribing a particular name to it and the truth thereof being so apparent against the Priests that they that see how their Covetous Practices do prove it may be satisfied of the truth of it And C. W. hath shewed himself so Ignorant of the Scriptures that he hath accused the said Paper with Railing Revileing Language and Tearms and such speech as is found in Hell and hellish mouths when as the Language and Tearms he hath so accused is the very Language and Tearms of Scripture as you may see in Isa. 56.11 Jer. 5.31 chap. 6.13 4.22 Ezek. 34.3 Mica 3.11 Mat. 23.19.24.33 John 10.12 13. 8.44 2 Tim. 3.13 Titus 1.10 1 John 2.18 2 John 7. 2 Pet. 2.13 Jude 11. Rev 22.15 chap. 18.23 III. The Priests Envy Hypocrisie and falshood in several things detected And who but an envious malicious man would have sent forth such accusations and reproaches against us whereby to incense the Magistrates to persecute us as this Creswell Whately hath done Especially in these times wherein our suffering is so great already as is not unknown to the Nation and still for our Consciences and Religion we are lyable to have our sufferings added unto and now for him or any of the Priests to seek to add to our affliction by accusing us to the Magistrates is both inhumane and unchristian like and not at all as they would be dealt by And since the Presbyterians themselves are so lyable to suffer if they constantly adhere to what they have professed this man if he had been in Moderation and Reasonableness might have considered our Case by his own but many of the Presbyterian Priests can pretty much save themselves from Sufferings and Persecution whilst they can daub with every outward Power and cleave to the Magistrates by flatteries and in Hypocricsie and Dissimulation can conform to the Religion that the Rulers are of or will Impose whatever it be for their own Ends to save their Livings or fat Benefices So that had C. W. well considered the way and Practices of his own generation of hireling Teachers he would not have accused us with first being Anabaptists and then Ranters and now Quakers and next of all we know not what pag. 4. when he should rather have said of many of those Ministers that are of his own affinity we must one while be Episcopal men for the Common Prayer Book another while we must be Presbyterians and plead for Ordination by the Presbytery and for the Directory and therein deny the Common Prayer and tell the People that the Lyturgy must be laid aside as that which hath given occasion to many Ministers to be idle and slothful and too much negligent in putting forth themselves in the gift of Prayer and Studying to Preach the Word and now after all this we must plead for Ordination from the Bishops and turn again to the Lyturgy or Common Prayer and thereby openly make our selves Transgressors by building up that again which we have destroyed Gal. 2.18 and what Religion and Worship we shall be of and have next we know not but rather then we will lose our great Places Livings and Tythes we may in all likelihood turn to the Masse if the Magistrate will for we have hitherto been sound changeable both in Practices and Doctrine for our own ends And though we have often in our Pulpits Prayed for Oliver Cromwel and his Parliaments and called him the Light of our Eyes and the breath of our Nostrils and kept many Fasts and dayes both of Humiliation and Thanksgiving for him and have often given thanks in Publick for the Victories that have been given him over his Enemies who were for a Kingly Government as also we much Rejoyced when his Son Richard Cromwel was Proclaimed Protector and kept Prayer-dayes for him and prophesied that he should be a second Solomon and of his Establishment and tranquility in the Nation and what a blessing he should be to it as many that have heard us in our Pulpits can bear us witness and all this was that these men in Authority should gratifie us in setting great Livings and Tythes upon us and for that end many of us have often humbly Petitioned these Protectors but now after all this to gloss and colour over all these former proceedings of ours now these former Powers being overturned and King Charles the Second being in Authority in the Nation wee 'l Preach and Pray for him and shew our selves zealous for him and bid People fear God Honour the King and meddle not with those that are given to change as also wee 'l Preach against the Independants Anabaptists and Quakers and call them Fannaticks but especially against the Quakers for they gaul us most of all and thereby seek to gratifie these Magistrates as we have done the former as well as we can that they may maintain us and if any of us be like to lose our Livings let us Petition and get a License under the broad Seal and when we have obtained the Magistrates favour by Preaching and Praying for them and flattering them then will we plead for Tythes and setlted Maintenance and seek to cause the Magistrates to persecute all that will not hear nor maintain us and when we cannot by Argument from Scripture maintain Tythes to be of Divine right to us neither from Melchizedochs receiving the Tyth of the spoil which Abraham gave him freely when he returned from the slaughter of the Kings not yet from the Priests of Levy's example who had a command to take Tyth of their Brethren which were both for their service at the Tabernacle which now is ended by Christ as also for the relieving the Fatherless Widowes and Strangers a Tenth of which Tyth was offered for an Heave-offering unto the Lord now when we cannot maintain Tythes to be Jure Divino from these examples then will we flie to the
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
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
he is come a Light into the World that whosoever believeth in him might not perish but have everlasting Life Joh. 8.12 12.46 2. In his counting the Light within which we Preach a false Light a deceitful Light and Darkness as in pag. 6. 7. 9. he hath blasphemed against the Light of Christ and hath put Light for Darkness and Darkness for Light and turned the Truth into falshood or a Lye and so brought the woe upon himself Isa. 5.20 3. The Light within which we Preach is the Light of the Word and Spirit of God and not divided from the Word as our Accuser hath implied against us for the Word of God is known in the heart of every one that believeth Rom. 10.8 and this was in David and the true Prophets hearts before they gave forth the Words or Scriptures from it so that he that makes no distinction between the Scriptures which are the Writings and the Word or Light within from whence they proceeded is very ignorant 4. It is the Light of Christ within that convinceth of and testifieth against sin and unrighteousness and where it 's not rejected but obeyed it leads man out of sin and so out of the natural wretched and blind state to God who is the Fountain of Grace and Life and the Father of Lights none of whose Lights do we ever read of in Scripture to be either false deceitful or in themselves darkness And 5. Neither was it the Light that was in Paul before his Conversion that led him to make havock of the Church of Christ or to be exceedingly mad against the Saints and persecute them as falsly C. VV. hath implied in his Queries pag. 9. nor was it the Light that was within the Jews or Persecutors that deluded them so as to think they did God good service in killing the Saints as also this man hath implied but the spirit of error and darkness in them for Christ told even them viz. the Pharisees that were in the persecuting nature That the Kingdom of God was within them Luk. 17.20 21. the Light of which is neither false nor deceitful nor doth it ever lead into any deceit or evil And further how apparent is C. VV. his ignorance concerning the Light within who puts no difference between Light and Darkness in his asking if this Light that is in man did not cause Jesurun to sacrifice unto Devils Deut. 32.17 Again C. VV. saith I would also willingly know whether the Light of the new Creature that is in the Saints themselves be a sufficient Rule to walk by for if so then the Saints may cast away the Scriptures and walk by their own Light c. Then also the Saints have such a Light in them that they cannot erre and it is to be understood that you your selves must be the Saints and so you being the only Saints upon the earth we must follow you in all things as the Papists do the Pope and what a compendious way will this be to bring in Popery and blind obedience in the highest degree that evere was c. Answer Thus hath this ignorant man begun in darkness and ended in scorn and falshood For 1. The Light of Christ and his Spirit that is in the new Creature and Sainâ—s is a sufficient Rule to walk by as the Spirit of Truth doth lead into all Truth and the Anointing or Light that was in the Saints taught them of all things that was Truth and no Lye 1 Joh. 2.27 2 Cor. 13.5 and so Christ is in you except you be Reprobates and in him is the Saints sufficiency and yet it doth not follow that therefore the Scriptures of Truth must be cast away no more than John's Epistle was to be cast away by them to whom he wrote that had the Anointing in them to teach them of all things and so to understand the Scriptures that they needed no man to teach them but as it taught them and this keeps out of error where it 's minded and obeyed 2. And to own and witness to this Light Spirit or Anointing within as a sufficient Rule as all the Saints have done is no way to bring in Popery nor blind obedience as unjustly is implied against us upon this account for that Accusation reflects upon the former Saints as well as us And I am so charitable as not to believe that none have a sufficient Rule to walk by or Light to save them but they who have the letter of the Scripture without for the general Love and Goodness of God to mankind cannot be so limited to a visible thing nor bound up in that narrowness as our Accuser seems to imply Again C. VV. objects in his Postscript That they say that all men have the Light of Reason and natural Conscience which is enough to make them without excuse in the day of Judgement but as for the Light of Grace which alone can make us wise to Salvation this is not given unto all men and to prove it cites Deut. 29.4 Answ. As for Light of Reason and natural Conscience being enough to make men without excuse we do not at all read of in Scripture for that which left men without excuse was spiritual and that which might be known of God that was manifest in them Rom. 1.19 and that Light which leaves without excuse is saving and sufficient to lead out of sin or otherwise it could not leave any without excuse for insufficiency in the Gift given to Man if it were so would be a ground of excuse And as for those Israelites spoken to in Deut. 29. their not having an heart to perceive nor eyes to see nor ears to hear unto that day was because of their Rebellion and Disobedience which occasioned hardness of heart blindness and want of understanding for there was no fault in God towards them he gave his good Spirit unto them and yet they rebelled against him and would not hearken to his Voice Neb. 9. Psa. 81.11 and so all that rebel against the Light know not the wayes of it for they abide not in the paths of it Job 24.13 V. Of Perfection And now as it hath been much of these Priests work to talk against the sufficiency of the Light of Christ in men so also have they much spread abroad their sinful Doctrins for the continuance of sin and imperfection in all men while upon earth for which iniquity C. VV. hath also appeared who in his Postscript saith He shall only acquaint the Reader with one particular of the Quakers which discovereth the great Pride of their hearts viz. that they say of themselves that they have a Righteousness within them whereby they are made perfect and without sin This is R. Fransworth's Assertion he saith and then to prove this to be contrary to the Truth he brings these Scriptures Eccl. 7.20 Job 9.20 Jam. 3.2 Rom. 3.10 23.1 Joh. 1.8 10. Gal. 5.17 Rom. 7. But saith he they say still they are without sin
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