Resurrection of Jesus Christ 1 Pet. 3.21 The Answer of a good Conscience through the Resurrection of Jesus Christ no Man can rightly Answer the accusation of his Conscience for not coming up to that absolute Perfection that the Law requireth but by Faith in the Resurrection of Jesus Christ who rose again for our Justification Rom. 4.25 Now one may have the Light within which you speak of and yet want Faith and this young Man it 's manifest had one at this time but wanted the other therefore his Peace was naught 4. Withal if this will hold many ungodly ones most prophane have the Spirit the Comforter for they have Peace both living and dying Psal 73. There are no bands in their Death and they say Peace in their Lives 1 Thes 5. They stretch themselves upon their Couches and Châ—unt at the sound of the Viol Amos 6.4 5. I read on page 31 and meet with nothing but the same over again which the Judicious Reader will take notice of till we come to that passage viz. That there is 〈◊〉 name under Heaven by which Men can be saved observe this is the second time of Baylies Blasphemy applying this to the Light within every man that is no more than Nature which can be attributed to none but Jesus Christ the Mediator calling it also the Deliverer and Counsellor from Isa 59. as well mightest thou call the Soul Reason Understanding of Man by these Names And whereas thou askest in this same place is there any other Spirit and Light which can deliver from sin and give power over it but what is of Jesus Christ Reply The young Man never owned this Light to deliver from and give power over sin as thou here intimates nay the scope of his Relation speaks the contrary and in the 17. Page he saith in the greatest of his purity and perfection there were longing desires after evil which he could be delivered from no manner of ways Observe Reader how these people make lies their refuge to defend their tottering Opinions if any deliverance it was only in externals Lust had as much power within as ever and this as hath been shewn may be had without the Spirit of Regeneration viz. external Reformation Before I conclude this let the Reader observe that Baylies Question runs thus viz. Any Spirit but what is of Christ why the Light of the Sun is of Christ the Wind is of Christ as a Creator is it therefore the Spirit of Regeneration proceeding from Christ as Mediator No surely But again in one place that we mentioned he calls the Light within the Tree of Life and in another a little before the Name whereby all must be saved the Deliverer and the Counsellor now here only of Christ a Spirit of Christ see what consistency is in these Mens lines Bayly Is it not the Light of Christ that makes sin manifest mentioing Ephes 5 Reply What Passage it is that thou hast thine eye upon I know not except the 13. Whatsoever makes manifest is Light Now this is true of all kinds and sorts of Lights they all make manifest but they act according to their several Natures yet Christ is the Author of them all the Light of the Sun will not make sin manifest yet another Light will the Quakers Light that every Man hath will manifest some sin but not all and it appears by the young Mans Relation for it will not shew desires to evil to be sin if they be not consented to according to what Paul doth testify in Rom. 7. I had not known sin but by the Law So then this Light thou pointest to in Ephes 5. was of â—nother sort in that all things were reproved by it and in that it was but lately bellowed on the Ephesians not having it before for in ver 8. Ye were sometimes darkness notwithstanding all the Light within that they had from the Womb. Bayly And doth not the Apostle say in that same place v. 8 9. the Fruit of the Spirit is in all Goodness Righteousness and Truth Reply By what I said before the Spirit spoke of in Ephes 5. is not the Light that every Man hath for they were darkness all that time they had that till Faith came This spoke of in the Ephesians was the Spirit of Grace Faith Adoption Regeneration the Spirit of the Son now the Root being different the Fruit must be different this Goodness Righteousness and Truth must be and is of another better sort and kind than that which yet is called by the same names springing from another Root viz. the Light that every Man hath B. And doth not W. H. Say it is the Spirit that maketh known 〈◊〉 which was not seen before then whenever any seeth sin it is the Spirit that makes it known and puts this word viz. Mark to it as a thing that he is happy in the hitting upon it and that what he saith is convincing and unanswerable Reply Now Reader see how acute this Man is in catching one in an Argument and holding one fast in it what a formidable Enemy I have to deal with This was spoke by me you may see in the sixth page of the little Book upon that Scripture viz. He shall Baptizâ— you with the Holy Ghost and with fire Luke 3.16 Saying that the Spirit did operate after the manner of Fire i. e. by Light and Heat As to the Light the Spirit maketh known sin when it cometh thou shouldest have repeated that Phrase and then said Mark but as often as thou reâ—eaâ—edst this thou ever omittedst that phrase is this fair play It followes as the shining of the Sun through a Crack into a dark Room we may behold every small dust within that compass these are the words 〈◊〉 let me reason with thee a little every one hath the Light within you grant but is every one Baptized with the Holy Ghost and Fire is it not such a Spirit spoke of here wherewith every one is Baptized that is regenerated and none else which cometh to us at that time and worketh and dwelleth in us and we had it not before a Spirit that will shew the dust and. Atoms of sin and lust in our Souls which this Light that every one hath will not I will pass over and take no notice of thy railing Words that thou art full of here and elsewhere but the Conclusion will hold still which thou art angry with viz. That the Spirit of the Quakers is a Spirit of delusion and let the Reader 〈◊〉 by our Lives whether thou or I are more like the clamorous Woman thou speakest of I must desire the Reader to turn back to the 27th Page there is something that Bayly saith which I cannot well omit to speak something to it 's that which this Man doth frequently touch upon and his Brother 〈◊〉 I could not well Reply to it before because I would take all the objections I could gather and Answer them in order Bayly And yet he
〈◊〉 killeth why then according to thy Divinity the Gospel killeth 〈◊〉 for they are both one in their Nature then the Gospel conâ—â—â—â—â— to Death What then is the Administration of Life and Spirit and Righteousness and hath more Glory in it that excelleth I suppose it is the Doctrine G. Fox hath brought out of the North-Country Gal. 5. the Law genders to Bondage so the Gospel for both are of one 〈◊〉 What makes free then What Truth is it As many as are of the works of the Law are under a Curse Gal. 3.10 how comes theâ— the Blessing For as many as are of Faith are but in the same 〈◊〉 for Law and Gospel are one The Law is called a Yoke in Acts 〈◊〉 That neither we nor our Fathers were able to bear why so is the Gospel for both are of one Nature The End of Preaching the Law and giving it upon Mount Sinai was to terrify afright trouble as all the people were exceedingly afraid The Law in Rom. 4.15 worketh Wâ—ath why so doth the Gospel and this is the End of Preaching it for they are both one in their Ends according to J. C. what Divinity 〈◊〉 is the Doctrine of Comfort J. C. The Law for the Conviction of sin and yet thou callest it Spiritual Answ Paul in Rom. 7. saith The Law is Spiritual i. e. requires that all the thoughts of Man and desires and Motions of the heart should be Holy and Spiritual continually therefore it is a fit instrument for the Spirit to make use of by enlightning the Soul in the Knowledge of it to convince not of outward gross evils only but of heart-pollutions and so he sees his spots in this Christal-Glass and cries out I am Câ—nal J. C. The Spirit is said to convince and reprove the unbelieving World John 16.8 Answ Ergo the Law Jude 15. He shall convince all that are ungodly of all their â—godly Deeds Answ This is the second Scripture thou producest to prove Law and Gospel all one now here is not one word of the Law Behold the Lord cometh with ten Thousands of his Holy ones which may be Angels as well as Elect Glorified Saints Is this Lord the Law Is it the Light within which thou wouldest have it interpreted of Is it not Christ Jesus that is so frequently called Lord in the New Testament Is not this Coming his second Coming to Judgment not an appearing of the Light only to Judg and Condemn Men in their Consciences It is the Lord Christ in person coming as Judg. Observe that all these that he will Judge spoke of here shall be condemned it is not a reproof in order to deliver and save It 's said to execute Judgment upon all i. e. upon all those false Teachers described in the foregoing verses that were such as denied Christ v. 4.18 They were Mockers 19. They were such as did separate from the Saints in order of the Gospel 19. They were such against whom the Saints were to contend for the Faith in a word They were of your Spirit and Principle and Doctrines herein is the difference yours is Rantism covered with Morality theirs was with open Face none of these were saved v. 4. Who were of all Ordained to this Condemnation therefore impertinently alledged by thee and prophanely wrested by thee to overturn the second Coming of the Lord whom he will judge when he cometh if you Repent not for all your hard Speeches against him which I have heard and read This Scripture is interpreted by another Mat. 16.27 For the Son of Man shall come is that the Light within in the Glory of his Father with his Angels what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here one expounds the other what is Holy ones there is Angels here Again he rewards them every one according to his works J. C. pag. ibid. Ps 19.7 The Law is said to be perfect converting the Soul Answ This is the third place alledged to prove Law and Gospel one The Law is here taken for all the writings of the Scriptures will it follow that therefore it is so to be taken in all other places and that there is no distinction to be made Nay but therefore one part of the Doctrine contained in the Scriptures the Spirit makes use of for conviction and another for Conversion according to the Nature of the Doctrines The whole Nation is called properly the Land is therefore every piece of Ground in it good to bear Wheat because Ground or Land in general is J. C. So that Law and Spirit are frequently used as terms that signifie the same thing Answ It doth not appear by those Scriptures thou hast yet mentioned And I challenge thee to produce one Scripture where Law and Spirit are one the Gospel is called Spirit 2 Cor. 3. but the Law is called the Letter J. C. If thou knewest that Spirituality of the Law thou wouldest not 〈◊〉 about to divide them or quarrel with us about them Answ I have known the Spirituality of the Law convincing me of that to be evil which you say is not Sin viz. Evil thoughts arising in my heart though not consented to Yet I know how to distinguish between Law and Gospel it was the Doctrine of Righteousness by the Gospel that relieved me as it did Paul though he had a Body of sin working in him yet gives thanks to God through Christ in that there 〈◊〉 condemnation to them that were in Christ It is the Doctrine of the Gospel not Law taken strictly that declares non-imputation of Trespasses J. C. pag. ibid. But hence hath risen the mistake of many because they 〈◊〉 found several Names in Scripture therefore concluded they must needs intend several things while it is frequent in the Scripture to intend one and the same thing under several Names given them yet one in Nature and Being several Ministrations divers operations yet all by one and the same Spirit Answ I have before shown that Law and Gospel have diffâ— Ends and Natures not only several names therefore this of Father Son and Spirit is nothing to the purpose Father Son and 〈◊〉 are one in nature Thou speakest of several ministrations c. and yet all by one and the same Spirit Answ What then is therefore the Gift of Tongues and the gift of Fielding one and the same Gift is the Gift of Faith and Miracles all one 〈◊〉 might not the one be where the other was not as Christ to them who had cast out Devils said I know you not There is but one Soul in the body and all the actions are from that Soul therefore is my speaking and walking both one The Heaven and Earth from one Creator Sun and Moon are they therefore one J. C. pag. ibid. We know the Spirituality of the Law in the Apostles sense is the inward Conviction of the Spirit Answ This cannot be for the Law in its own nature is spiritual though none should be convinced
Faith may not be found there v. 5. I see it Add to your Faith Vertue Now Faith always respects an Object without Christ's Person is the Object of Faith So now John it is right he is very blind that hath no Faith in Christ what is this to thy Business so the other that thou sayest those in whom Faith abounds upon this Righteousness will neither be barren nor unfruitful J. C. Par. ibid. What is this less than calling Christ Beelzebub and what followes but that be hath a Devil Answ Big words and a sore Charge which I would not be Guilty of for more than this World But what is the matter Why in that I say our Righteousness consists in those Vertues and Gifts that the Holy Spirit works in us First I call them Vertues and Gifts is there any hurt in that Secondly I say the Spirit is the Author of them God himself and he works them in the mind of Man through the Preaching of the Word Is this to call Christ Beelzebub to give him the Glory of his Works What then is the matter Because I cannot say that the Righteousness the Spirit works in us is the same but different from the Righteousness that was personally wrought out by Christ when here on Earth in that I think one far excels the other the sum is because I say that all the Righteousness the Quakers can attain to by attendance to the Light within will not justifie them without the personal Righteousness of Christ imputed which they despise J. C. Pag. ibid. And we express these outwardly in our Observation of the Moral Law in our walking among Men. So the worse people are and the Looser they walk the greater Right they have to the Righteousness of Christ and in a better Condition to receive it than those that in the sence of the evil of Sin turn from it because thou sayest this is properly 〈◊〉 own Righteousness which consists in those Gifts and Vertues that the Spirit of God works in our mind is not this Ranterism in the highest degree Answ If it be Ranterism it is thy own For thou addest many words there that are none of mine It is Knavery in thee to make such bad Inferences from the Doctrine of the Gospel it is like that in the Primitive time from Paul's Doctrine Shall we sin that Grace may abound Thou mayest find these words not far off viz. in my Epistle viz. the poor heavy laden Soul will thankfully receive this Righteousness the sick this Cordial the starved Prodigal this Bread How canst thou in Conscience go about to make the People Believe that we Preach in this wise That the worst people have a greater Right to Christ's Righteousness than those that have a sence of the Evil of Sin Dost thou not see thy nakedness Art not thou ashamed for this Guile Can any be heavy Laden Burdened sick Starved â—in a Spiritual Sence as I spake it and not have a sence of sin is this â—â—nterism now But let me add that the Right to this personal Righteousness ariseth not from any Righteous walking of ours but it is God's 〈◊〉 Gift he bestoweth it where he pleaseth There is no Righteous walking which thou supposeth here before we are in Christ and so have actual Right to this Righteousness But this I will heartily speak that there is more hope of so me of those vain wicked people to embrace this Righteousness of Christ and so to be saved than some reformed Quaker according to that in the Scripture Mat. 21.31 Publicans and 〈◊〉 go into the Kingdom of God sooner than you the Publican was justified when the Pharisee was rejected J. C. page ibid. For the moral Law Christ is so far from repealing 〈◊〉 that Matt. 5. he binds it faster and closer to his disciples for of old it 〈◊〉 said c. Answ What knowledg thou hast of the Law thou hast shewen before in saying Law and Gospel are both one Christ was so far from repealing it that he fulfilled it it is granted and he did fulfil it by keeping it 〈◊〉 I shewed in the Epistle and bearing the curse of it otherwise none 〈◊〉 have been saved but that he did bind the moral Law closer or faster 〈◊〉 his disciples is strange to say why Moses bound it for life did he not What did Christ bind it faster than Moses then it should be for more than life if they kept it then they incurred more than eternal death and condemnation if they broke it but when thou comest to this point Thou art wretchedly out John I challenge thee and all the Quakers in England to prove that Christ bound the Moral Law to any of his Disciples closer and faster than Moses to be kept for Life and Blessedness Nay John thou mayst see the end of Christ in expounding the Law so spiritually it was to take down that proud Pharisaical Spirit that is in thee and all Quakers and somthing of it in all Disciples and to convince them that they could not keep the Law and thereupon they might see a need of Forgiveness and Righteousness by another though thou hearest me say we are to express the Vertues outwardly in the observation of the Moral Law in our walkings among men what then By these deeds of this Law shall no flesh i. e. no man living Psal 143.2 none of the Sons of man be Justified J. C. pag. 13. But remarkable is that Mat. 7.13 14. where he Commands doing as he would be done by and calls it the strait gate Foreseeing that false Prophets would preach another broader way Answ Thy Exposition of Scripture is remarkable as will appear before we have done with this I charge thee with belying Christ in saying that he calls this Principle To do to others as we would be done by the straight Gate thy only argument that can be brought is this viz. That this sentence straight is the Gate doth immediately come after the other viz. to do as we would have others c. But now look into Luke 13.23 we must take all that the four Evangelists say to make up the compleat history There is the occasion of his speaking these words upon ones coming to him with this curious question viz. Lord are there few to be saved ver 24. strive to enter in at the straight gate This Passage of doing as we would be done by is omitted by Matthew So then there is not that coherence between the 12. and 13. verses as J. C. would make to be Christ had been speaking of several things of several Natures before and when he had done with one he begins with another distinct thing As in the Proverbs he that would make one verse there have connexion with the precedent verse in many places would make strange interpretation So here in this place now why should not we interpret one place by another Christ saith of himself I am the Door Joh. 10. By me if any Man enter he shall be
of obeying God hath not lost his power of Commanding and he may justly demand that of a Man which he hath wilfully lost and deprived himself of In a Word God condemneth none but those that have freely run on in sin and impenitency to the last And this Baily is Equal and Just Baily But if all Men are lighted with the true Light as I Believe then by your Doctrine some have two Lights another Light besides the True Light Reply It 's no absurdity at all to say that two Lights of two kinds and natures may be in one and the same Soul at one and the same time As the Light of the Sun and Moon are seen at one time in the Air. Baily If it be of another kind speaking of the Light that the Saints have then it must be a false Light because the other is a trâ—â— Light Reply We have granted that the Light every Man hath is a true Light in its kind and so is the other true in it's kind both true yet differ in Kind from one another The Light of the Moon some apprehend differs in Kind from the Suns Light Yet the Light of the Sun is not false because the Moons Light is true An Ass differs in Kind from a Man yet he is as true an Animal as a Man Here is all the strength of Argument I can find Let the Reader now judg who is guilty of confusion and blindness Baily And after thy confused Prayer p. 11. to Christ in thee and to Christ in the Heavens and by and in the Spirit as thou thoughtest thâ— sayest several weeks was I in this trouble making my Condition known to no one because I would not be perswaded to any thing but did wholly rely upon the inward instruction of the Lord Thus did my hope perish How did thou rely upon the inward instruction of the Spirit when thou prayed in that confused manner as aforesaid Consider it Reply He did rely upon them in the same way as the ignorant Quaker doth for he was one at that time and so this Lord was no other than the Light within and the instructions of the Lord that he speaks of no other but the Dictates of Nature No wonder he wandred Nature will not teach the right way of Prayer neither can 〈◊〉 will it shew that the Father through the Mediator Jesus is to Worshipped All may see by this what darkness ye be in in your â—â—ship and what Confusion and that you follow the dictates of 〈◊〉 Light of Nature and leave the Instructions of the Spirit in the Holy Scriptures It 's very lately a Quaker acknowledged she Worshipped Christ within and being ashamed of what she had spoke afterwards said she Worshipped Christ without also May not we say â—â— worship ye know not what Baily Did any ever rely upon the inward Instructions of the Lord and their hope perish Bring one Example for this Reply The Hypocrites hope will perish and every one that makes not Christ Jesus God and Man his Hope is a Hypocrite â— Tim. 1.1 Which is our Hope The inward Instructions of the Spirit lead to this Jesus Christ God and Man and whoever depends upon them in the 〈◊〉 of hearing the Word preached and reading the Scripture For the Spirit teacheth in the Use of these means their hopes shall be strengthned But this dependance was only as he thought upon the spirits teachings That expression viz. As I thought should be taâ—â—n in here But he was mistaken in that they were but Natures Dictates he was guided by when the Spirit came that led him to Christs Righteousness from his own And an Example as thou demandest I give thee in this same Case in Paul before his Conversion Acts 26 2â— I verily thought with my self that I ought to do many things contrary to 〈◊〉 Name of Jesus of Nazareth He had the Light within at this time be thought this his Duty to Act against this Religion he rested in his Law-Righteousness he surely would have answered any that would have blamed him that he did all by the inward Instructions of the Lord for he followed his Light he verily thought c. it 's said yet in that State of Law-Righteousness his Hope perished Baily Thou sayest thou had'st peace of Conscience by the powerful work of God without thee Is this like Scripture-Language Reply Yea the Spirit doth every-where testify what the young Man instanceth in there viz. That the Fathers preparing a Body for Christ was the Work of the Omnipotent Power of God sixteen hundred years since his bearing sins in that Body and the Curse of the Law his dying in that Body and yet could not be held of Death but rose again God's upholding him in and through all those things was the wonderful work of God without us before thou and I and this young Man had our beings Let the Reader take notice that In Pag. 42. Baily acknowledgeth this that here he snarles at his Woâ—â— are viz. We deny not the Work of God and Christ without And likewise doth not the young Man own a work within This Doctrine he saith was manifest to him in the Spirit that was within surely His next Words are viz. Working Faith in me by this I had Peâ—s of Conscience All this was within Yet all this Work was not the Righteousness that justified him but that was by the powerful work without us in giving Christ for us Near the end of pag. 41. He threatens the young Man with trouble and concludes thus Baily The Lord hath spoke it Reply Doth he not pretend to as high an Inspiration as the Apostles And yet in the next Paragraph bewrays himself to be a weak fallible Man in that he saith Baily The Yoke which W. H. calls the burdensome Yoke Reply Whereas it was the young Man himself alone without the least intermedling of mine that gave this Title to the little Book as I have Witness calling that bondage he was in to the Law of Works when a Quaker the Burdensome-Yoke Baily Page 42. But did not the Saints and People of God in all Ages witness their Salvation and Peace of Conscience by the powerful work of God within them Reply Yea We heartily own it and the young Man owns it as before And thou art in this page and the next about a needless work none denying this If withal thou wilt but say that these Saints and People of God had some things within them of another Nature than the Light that every Man hath that did thus work in them which did still lead them forth to glory in the personal Righteousness of Jesus Christ for their Justification Therefore the first Scripture speaks for us not against us Baily 2 Cor. 4.6 God who commanded the Light to shine out of Darkness hath shined into our hearts Reply It appears by this plainly that they had not this Knowledg by any Light before but by some Light super-added and shining into them It
name I forbear to mention which were to my best remembrance these viz. Young Man I would have thee prepare thy self if it be upon the hearts of any our friends to write to vindicate the Truth that thou should'st not think they do it out of envy but in all meekness to reclaim thee For your Love and Care of me I humbly thank you being willing to learn knowledg in the Gospel by any But your Titles which you put upon me are not such as should Reclaim me viz. A Rebel Blasphemer Traitor wicked Person Dangerous to be believed in words or trustâ—â— in Actions Had these things proceeded out of my Mouth I have just ground to Judg thou wouldst have counted them fruits of envy by what thou toldest me of W. Haworth but I leave it to others to Judg what they are in you After a Repetition of several of my sayings in pag. 27. of my little Book I find thee W. Baily condemning me for setting forth my Condition while I was obedient to the Light in my Conscience for Life and Salvation by the similitude of Israel's being in Egypt Which thou lâ—st strained to make Confusion and render me odious to the World According to this Rule of thine might I say of Paul in Gal. 4.24 25. That the Covenant of Grace was no more than giving Abraham a Son in his old-Age And Hagar the Bond-Woman which bare Abraham a Son is the very Mount Sindi in Arabia on which God gave the Law Also I might say from Luke 18.3 c. That God is unrighteous and that he will not hear his People unless they trouble and urge him with their Cry Which God forbid I should say or think I know no more wickedness in setting forth working for Life and Salvation by Israel's being in Egypt than for the Scripture to set forth God by an unjust Judg. Is this abusing my Similitude in this manner a Fruit of the pure Light within But why may not my Condition in obeying the Light within be compared to a state of Bondage Seeing this Light teacheth the things contained in the Law though not all things contained in the Law as they ought to be taught As not to kill not to Steal not to Commit Adultery and many more and saith in this Language viz. Do this and Live Which is plainly the Covenant of Works This Light teacheth That the Man that keepeth his Statutes i. e. the Commandements of the Light he shall live in them As in Levit. 18.5 Rom. 10.5 Gal. 3. 〈◊〉 The Quakers words are these viz. Mind the Light heed obey the Light and turn to the Light which reproveth and such-like expressions Which words are good in their place but when Justification Life and Peace with God are placed herein they are stark naught For then the Gospel and the Honour and Glory of Christ are destroyed That Christ which was dead and is alive and liveth for ever Revel 1.18 Which cannot be the Godhead without the Manhood So then he that submitteth to the Light and obeyeth it doth not Steal as he that heeded the Covenant of Works And this Light as that Covenant shuts up people unto Good works only to do them for fear of punishment So that they that are thus obeying the Light differ not from those that all their Life-time were subject to Bondage by reason of the fear of Death Heb. 2. 15. Now Paul calls it no other than Bondage to be under the Law for Life and Salvation Gal. 4.25 Why therefore may not I compare it to such an Estate without such Wickedness as you speak of How often do you say there must be a cleansing from all sin in this Life else no Salvation Doth not this speak that the Righteousness in which Man is to live must justify him Is this any other than the Covenant of Works which is perfectly to be kept or no Salvation to those that are under it Where is Gospel-Repentance now Where is a freedom of Will and delight to do good It is all out of doors This I remember upon my own Spirit when the Lord enlightned me to see Justification by the personal Righteousness of Christ then came in a freedom of will to good and a Delight and sweetness in doing Good which I had not before Neither can this be in any where this Change is not There may be in you Quakers a Legal Repentance which is a turning from Wickedness to Civility because ye are bound so to do for Life and Salvation as you think But Gospel-Repentance is an Obedience to the Faith which Justifieth without Works And such an one receiveth thankfully and accepteth of the Righteousness of that Person Jesus Christ for his Justifying Righteousness And from thenceforth in Love to Jesus and for the honour of his Name liveth soberly as a Son obeyeth his Father But doth not look to be made a Son and owned to be a Son and so accepted and received by these works wrought in him and by him Which kind of Repentance the Light within every Man sheweth not So let him which hath the 〈◊〉 Judg of the Tree by its Fruit as thou sayest If the Spirit the 〈◊〉 are in be not the Spirit of Bondage which Paul speaketh of in 〈…〉 15. When as the fear and dread of the Majesty of God unâ—â—â— the Covenant of Works is such to those that remember that there eternal punishment for sinners that they dare not go on in sin 〈◊〉 this But then it is with them If I may draw a Similitude once 〈◊〉 as with a Merchant on the Sea loaden with rich Treasure which 〈◊〉 truly loveth and is loath to part with But there ariseth a Storm 〈◊〉 Tempest So that he must either part with his Goods or lose his â—â—â—e and then he says farewel my Treasure which I so dearly loved 〈◊〉 a kind of Will such a Repentance is theirs who are shut up in 〈◊〉 under the Law and bound to be obedient to the reproof of the 〈◊〉 that they may be delivered from the wrath of God and the punishment of sin 〈◊〉 farther because there is a Light in every Mans Conscience which 〈◊〉 Check for evil as was in Adam after the Fall Genes 3.10 unâ—o which I have been pointed by some And the more it is heeded the 〈◊〉 it will work So that when going to act some evil this Light â—â—oeth and the fear and dread of God because of punishment and 〈◊〉 of shame that will ensue seizeth upon Man so that he hath not 〈◊〉 to go on in sin Hereupon dark blind blockish Reason conâ—â—deth this is the Christ and the Power of God to Salvation By this 〈◊〉 of deceit I came to believe the Light and Power within to be 〈◊〉 Christ the Saviour of the World As some of the Quakers do â—nowledg the Light in overy Man to be They say it is both the 〈◊〉 and the way to the Saviour Upon this ariseth Love to the 〈◊〉 esteemed falsly to be the Lord
within every Man which according to Far the younger forgives Sin J. C. page ibid. And if thou hadst understood what thou saidst immediately before concerning the Blood of Christ which thou callest Oyl poured into the gashes of Conscience thou wouldest not have spoken thus slightingly not Blasphemously of the Quakers Christ Answer Through Grace I understand what I say in that expression and have experienced it in mine own Soul I understand by the Blood of Christ all the Sufferings of Jesus of Nazareth the Messiah and the Merit Virtue and Value of them I do not with Quaker Penington understand the Heavenly Blood in opposition to that Blood of his Earthly Body that was shed Penington in his Questions page the 25th saith can outward Blood cleanse the Conscience in thy confession upon this Article I Question not but thou art of the same mind that the outward Blood and Sufferings of Christ are all of no value for the taking away of Guilt notwithstanding all thy glorying words there This Blood and Sufferings the value of them towards God for the expiation of the Guilt of Sin I apply to my own Soul that is guilty of the breach of the Law and have peace hereby Rom. 5. Being justified by Faith we have peace with God are Reconciled and so must needs have Peace of Conscience through Jesus Christ As for my speaking slightingly if not â—sphemously of the Quakers Christ I am throughly perswaded by my reading and converse without the least desire in my heart to wrong them Nay this last Testimony of Fox the younger is enough to convince thee if thou hast been deluded by them That the Light in every one is the Quakers Christ and that they believe there is no Manhood of Christ now but it vanished when Christ ascended and diffused it self into every one Now if thou art of the same mind but will not pull of the Monks hood Why should you charge me with Blasphemy for saying that the tasters of Christ's Grace cannot take up with this Christ is this the Sealed One Him that was ordained as Peter speaks set forth Rom. 3. to be a Propitiation the Head of the Church the High Priest at God's right hand the first-born of every Creature the brightness of his Fathers Glory the Eternal Word that was made Flesh the Seed of Abraham in which all the Nations of the Earth shall be Blessed that Lamb of God that took away the Sins of the World Judge of quick and dead the only Potentate King of Kings and Lord of Lords the Alpha and Omega all in all Therefore hear me John that it thou beleivest as these have expressed themselves I charge thee with the highest Blasphemies imaginable and if thou do it knowingly and wittingly such as never shall be forgiven if thou attribute any of these Titles to any thing that is in Man besides the very Person of Jesus Christ J. C. Page 8. Oh that the Gospel was studied by us and Preached by us more J. C. is very angry at these words and saith O vain Man dost thou think by the fleshly study and Preaching from the same to advance the true Christ Nay but Man and self instead of Christ and his Righteousness for the Gospel is a Mysterie and the Preaching of it Foolishness to all that Perish and the things of it are the heavenly things themselves searched 〈◊〉 only by the Spirit of God Therefore cease from thy own study and wait in the silence of all Flesh for the pouring out of the Spirit which can only open the Mysteries of Christ and his Righteousness and shew them unto thee Answ Had I said that with fleshly study and Preaching from the same we should advance the true Christ I had spoke like a vain Man but thou hast foysted that in apprehending that all the study and pains that we take in searching the Holy Scripture is fleshly and carnal and Mr. Faldo's Key will open this to us that all the enquiries after Knowledg is accounted by you but the Toyle Labour and Birth of the Flesh I perceive thou art not at all for searching into the Scriptures and comparing Spiritual things with Spiritual only for waiting upon the Light within you as your Teacher and Rule and Guide Couldest thou perswade all the Ministers to silence Thou and Fox might carry your Kingdom of Delusion the better The Gospel is a Mysterie thou sayest but John it is a Mysterie revealed it was hid in God and none knew it but himself If a Mysterie we had more need to Study and search out for it in the Scriptures The Angels stoop down to pry into this Mysterie and to learn it now revealed and yet thou wouldest not have us to study it O vain Man But what dost thou mean by the Gospel being a Mysterie Is it such a Mysterie as cannot be understood by Mans searching the Scriptures through the enlightnings of the Holy Spirit But the Key helps me again It is a Mysterie because it is only an Allegorie and J. C. thinks that Allegorism is only the true Preaching of it as once I heard thee make use of that passage spoke by the Angels to Mary viz He is not here he is risen intimating so much we are not to Look by Faith to his Death but to the Light Rising in our hearts Thus it is a Mysterie as in your sence That Preaching that thou mentionest from the Corinthians was the Preaching of Christ Crucified that was counted Foolishness looking for Life to come by the death of another Per mortem alterius stultum est sperare salutem Thus do the Jews Heathens Socinians Quakers What that death 1600 years since as far off thee as Jerusalem This is thy Language the Heavenly things themselves which thou mentionest are the things of the Gospel in Heb. 9.23 It 's true but I am jealous that thou meanest the Light within by these Heavenly things themselves whereas it is plainly in opposition to the Vessels Tabernacle c. under the Law that were sprinkled with Blood thou must understand either Christ himself who in Chap. 2. v. 10. was consecrated through sufferings or the Church and People of God who are the Heavenly Jerusalem or Heaven it self whereinto he is entred with his Blood The things of the Gospel are things searched out by the Spirit i. e. they are already searched out by the Spirit 1 Cor. 2.10 God hath revealed them to us by his Spirit for the Spirit searcheth all things yea the deep things of God Christ Crucified which he speaks of before the things of this Doctrine v. 16. but we have the mind of Christ they are revealed by the Apostles and by the Wisdom Judgment of Man enlightned by the same Spirit that gave them forth we may attain the Knowledge of them and not without but this Spirit thou speaks of is nothing but the Light that every Man hath according to the Quakers but withal we cannot be perswaded by thee to
because by obedience to it 〈◊〉 may be delivered from some sin And he is ready to say This is 〈◊〉 that loved me before I loved him Thus misapprehending those 〈◊〉 words in the Scriptures which are to be understood of the Perâ—â— of Christ as a Saviour and a Redeemer As that viz. Walk in the â—ight as he is in the Light and the blood of Jesus Christ his Son cleanseth 〈◊〉 all Sin And ye shall know the Truth and the Truth shall make ye 〈◊〉 And many more which might be reckoned up are all falsly apâ—yed to the Light within and the power that doth accompany it 〈◊〉 so according to the Quaker the Saviour the Redeemer the Blood which â—lâ—anseth are all within changing renewing quickning bringing 〈◊〉 perfection Without which they say There is no Salvation so that 〈◊〉 directly runs to the Tenet of those mentioned Acts 15.1 and in the Epistle to the Galatians who said they must be Circumcised and keep the Law of Moses without which they could not be saved 〈◊〉 the contest was about Circumcision yet the Law of Moses 〈◊〉 something more than Circumcision this likewise viz. Thou shal◠〈◊〉 the Lord thy God with all thy Heart Soul and Strength and thy 〈◊〉 bour as thy self Which no Man since the Fall was ever 〈…〉 Christ excepted as appeareth Acts 15.10 the Law is called 〈◊〉 which neither we nor our Fathers were able to bear And who were 〈◊〉 Fathers but Abraham Isaac and Jacob which were saved by 〈◊〉 and not by Works Rom. 4.1 2 3. But thou sayest Baily that Moses was a leading-Quaker when trembled at Mount Sinai at the terrible appearance of the Lord in 〈◊〉 the Law Declaring that we are under the dispensation of the Coveâ—â—â— Works But was Moses saved by that terrible Appearance No 〈◊〉 looked unto Christ to come in the flesh For he had Faith it's 〈◊〉 received not the promise Heb. 11.39 i. e. They lived not in this 〈◊〉 to see the accomplishment of the Promise of Christ to come in the 〈◊〉 Wherefore it appears that ye believe that the Blood Saviour Redâ—â—â— are within That Person that was put to death at Jerusalem raised 〈◊〉 Life again whom God hath Exalted Acts 5.30 31. Which is 〈◊〉 born of Mary for the Godhead could not dy and rise again 〈◊〉 he Exalted but the Manhood And not only this Person but 〈◊〉 wise Reconciliation in that Body of his Flesh the Peace through 〈◊〉 Blood of his Cross are little worth with you Quakers And so 〈◊〉 wel Gospel But the Light the Life the Power within as you 〈◊〉 it is all your Justifying Righteousness And so the Law with 〈◊〉 become the Gospel and the Gospel the Law Moses Christ and 〈◊〉 Moses Thus the poor Soul is shut up in Prison to work for Liâ—â— Salvation as I have said according to the Quakers Doctrine 〈◊〉 there is an end of Christ and the Gospel Not that I deny good 〈◊〉 in their place So that your Condition and State which I was once in may 〈◊〉 be compared to Bondage The Lord be merciful to you Furthermore Thou sayest Baily that in my asserting the Light 〈◊〉 which I was convinced of sin and by obedience there unto thoughâ— should be brought into the Image of Christ and in that Righteoâ—ness be accepted with God and delivered from Wrath to come 〈◊〉 to be the Light of the Spirit But only the same Light by which 〈◊〉 Heathens did by Nature things contained in the Law That I am 〈◊〉 a denyer of the Scripture which Scriptures thou sayest are John 〈◊〉 and again in Tit. 2.11.9 p. 29. of thy Book Both which places 〈…〉 〈◊〉 you told me were spoken of Christ he being called in one place 〈◊〉 in another Grace 〈…〉 that lighteth every Man and appeareth unto all Men is 〈…〉 the same according to you 〈◊〉 speak a little to the first Scripture 〈…〉 thou art out for I deny not the Scripture but your sence 〈◊〉 â—â—â—uing of the Scripture And I have good ground to judg and 〈◊〉 that thou mayest with thy friends corrupt the right meaning the Scripture for your own ends as thou hast our words and Wriâ—â— notwithstanding your pure Light For in saying W. Haworth 〈◊〉 the Deity and Godhead which the Barbarous people saw by when apprehended Paul to be a Murderer in pag. 29. and saith I have â—â—â—dicted my Companion Which is a Lye with which you have 〈◊〉 the heap of Confusion For W. H. doth not say By the 〈◊〉 but In the Deity they saw it As I by my eye see a Glory in the 〈◊〉 But the Glory of the Sun is not therefore my eye by which I 〈◊〉 God hath placed an understanding faculty in the Soul of Man 〈◊〉 he comes to know something of God It doth not follow â—â—â—upon that this faculty is God 〈◊〉 thou abusest our Words in affirming the Faith that justifieth 〈◊〉 wrought out by a person wholly without Man as in pag. 35. gâ—â—â—â— to make people apprehend that we say Faith is without as well 〈◊〉 Person Jesus Christ When as I said in pag. 19. speaking of imâ—â— Righteousness It was manifested to me in the Spirit working 〈◊〉 in me So here is a plain wrong done us yet we say that Faith 〈◊〉 the matter of Justification think of us as thou wilt but the Instruâ—â—â— which we lay hold of the Matter of Justification viz. the â—â—â—â—nal Righteousness of Jesus Christ This Faith God worketh in his 〈◊〉 by his Spirit according as it is written He shall testifie of me 〈◊〉 15.16 In pag. 51. S. Crisp saith I have cast of Christs Yoke and Burden 〈◊〉 â—ot to Sieal tell lies speak evil words c. and cautioneth the 〈◊〉 therefore to take heed of me pag. 50. Whereas I said in pag. 〈◊〉 the little Book that I ought to lead a good Conversation 1. For 〈◊〉 of God 2. To manifest my Love to Jesus Christ 3. To Conâ—â—â— the World of Sin c. Pag. 16. Faith is the Spring from whence true Christian-works do 〈◊〉 Pag 19. This Faith ingageth to Love the Lord. Pag. 20. Holding Faith in a pure Conscience hoping to be found 〈◊〉 my self Thus you abuse us turning our words to your sence and meaning because we will not admit of those Works wrought in us by the Spirit to come in to Justification But dare say so to do is no other but 〈◊〉 destroying of the Gospel 〈◊〉 a despising of Christ and making Man service his Saviour Therefore you would make the people believe thaâ— we are against good-works and Sanctification Surely in this Censure you pass you did not obey your Light 〈◊〉 else your Light cannot inform you aright which sheweth it to be impure and unsound But to the Scripture thou mentionest John 1.9 That was the true Light which Lighteth every Man that cometh into the World 1. As to that Phrase True Light I believe it was Jesus Christ 〈◊〉 of the Virgin Mary God and Man united in One. As
about to Answer a notorious Lie except the Lord lead thee to experience it yet dare I speak it viz. That you must unlearn all that you have learned and pull down that fair building of Righteousness and deny that great progress you have as you think made towards Heaven by your doing that which is Good and abstaining from evil Which yet is of use in its place and to deny all that you think is of Christ in you the Light Life Peace within you it must all become as nothing in the point of Justification or to deserve or merit Salvation not that they should be left off in their place And notwithstanding all your Righteousness you must be sensible that you are miserable sinners and you must be as a Man that hath not a bit of Bread to eat nor a rag to cover his nakedness I have said before and say again I mean not that you should turn to a vain Life and Conversation Quest But if there be such a Low estate to come before we attain thâ— Saving-Light which way shall we come to it that we may have the other Answ Thou must not think that if thou art Righteous in thy own sight that thou art so in Gods also Neither if thy Conscience do not Condemn is it enough but apply thy self to the Glass of the Law for by the Law is the Knowledg of sin Rom. 3.20 Remember that God looketh not at the outward appearance but upon the heart 1 Sam. 16.7 and see if thou dost not break the Holy Law of God every day by thought word or deed If there be not wandring Thoughts arising in thee or some evil desires in thee some envy to thy Neighbour or some Covetous desire at some time or other Then remember He that offendeth in one point is guilty of all James 2.10 And if thou shouldst commit sin in ignorance thy ignorance will not excuse thee but thou standest guilty before God Luke 23.34 Neither yet say in thy heart though I do not keep it I shall come up to it in time and so rest here When-as thou knowest not but death may seize on thee the next hour Again forget not this that God requireth a continual keeping of his Law Gal. 3.10 Deut. 27.26 And much more might be said as to this Try now thy self by this written Law and see if thou dost not break it frequently and by all the power thou hast canst not keep it as thou oughtest This is the way for thee to see thy self poor and naked miserable and undone without the personal Righteousness of Christ to justify thee Obj. But you say If the Righteousness by which we are justifyed be wholly without and satisfaction made 1600 years ago for all sin the Deâ—â— may play what Cards he will there is no need to fear the loss of Salvation through Miscarriages pag. 35. Thus indeed did I think once as well as you as you may see pag. 16. of my Book Answ And as I said in that my Book in Answer so say I here again from my own experience Whoso counteth it a Doctrine tending to â—y Unrighteousness they never truly knew the want of a Saviour But this Objection is no new thing For after Paul had spoke of being made Righteous by the Obedience of one Rom. 5.19 in Chap. 6. v. 1. 〈◊〉 brings in this very Objection presently What shall we continue in sin 〈◊〉 Grace may abound he meeting with what was in their Spirits v. 2. 〈◊〉 forbid how shall we that are dead unto sin live any longer therein As if he had said is it possible can this be Will it not be abhorred If Christ dyed for the sins of his people that so many as believe on him are buried with him and as he had victory over Death so have they by Faith Will not this Influence their Spirits so as to live to the praise of his Glory What if they are delivered from the loss of Salvation which the Scriptures speak Isa 55.3 Acts 13.34 Jer. 31 3â— John 6.37 Psal 89.30 31 32 33. Doth it therefore follow that they should go on in wickedness and not love and fear God Though their Life and Salvation consists not in it or their Reconciliation or acceptance with God They ought to fear and love him but it is as a Father not as a Condemning Judg But as being taken into Everlasting Covenant with him as having the Inheritance sure to them and not for fear of losing it and being cast out If they transgress his will presumptuously he deals with them as a Father with Children in love Châ—stiseth them which way he pleaseth Heb. 12.5 6 7 8. Prov. 3.12 Now a Son loveth his Father because he is his Father So it is with the people of God yet the Relation of a Father and a Son standeth â—â—re So doth the relation of God and his people through Faith So that when they sin as we said he correcteth them because he loveth them and delighteth in them And how great a difference is there betwixt the Correction of a Father and the Sentence of a Judg But W. Baily Thou Objectest That was a needless Doctrine to bid his Disciples watch and Pray lest they entred into Temptation and of Peter who bid them Give all diligence to make their Calling and Election sure Mat. 26.41.2 Pet. 1.10 as in pag. 35. of thy Book Answ O no! Though the matter of Justification be sure on God's part viz. the Righteousness of Christ and the Merit of Christ his fulfilling the Law and being the end of it and this he doth manifest to his people by degrees working Faith in them Our State is sure and certain on Gods part His foundation is sure yet as to us it is brittle and very uncertain considered in our selves by reason of our Corruption that dwelleth in our Flesh and the many Enemies we have within and without carnal reason gets up and it contendeth in our Breasts saying what Foolishness is this to trust to the Righteousness of another What must ye not be Righteous in your selves and can ye be Righteous else and unbelief gets up and saith what will ye believe that the promises of God are true That ye are made Righteous by the Obedience of Christ That he for you hath overcome Sin Death and the Devil how can this be when sin dwelleth in your Flesh to this day and the Law cometh with its Threatning to bring trouble upon the Spirit The Devil accusing and stirring up the Enemies of the Gospel to lay false Notions and errors and stumbling-blocks in the way and the half of our selves Warring against the other The Flesh against the Spirit and so hinders the view and sight of the Gospel for a time and our Faith is very weak and low As I may say by experience How many dark and gloomy hours have I met with in my life-time What ups and downs What struglings in my Spirit very often sometimes tossed in my Spirit
end of his Coming and the import of his Death and tells them the way and means viz By attendance to the Prophecies of the Old Testament which they being Jews did reverence and he saith they did well to take heed to them for this end The Light within every Man cannot be meant by any Word or Phrase in this Scripture But it 's the Knowledg of the Person of Jesus He is called a Star by Balaam that was then in a Spirit of Prophecy 〈◊〉 24.14 There shall come a Star out of Jacob Foretelling his 〈◊〉 and Incarnation But where is the Light that every Man hath called so Besides this people had enjoyed and possessed the Light withâ—â— from the Womb. What need he speak of its arising and the day dawning in them If thou Baily say Though it be in Man yet it shiâ—â—th not it ariseth not in any brightness till attended to and obeyed which is commonly replyed by the Quakers Let this be considered in Answer That this people had before this â—ime of Peters writing obeyed it For they were converted In the beginning of the Epistle it 's said they had like precious Faith with the Apostles Now Faith and Conversion is nothing else according to the Quakers but a higher rising of the Light within The other Phrase To which ye do well to take heed as to a Light that â—ines in a dark place Can this be the Quakers Light If so then is the Quakers Light and the dictates thereof a more sure Word than a Voice from Heaven such an one as Peter heard in the Mount For of that he speaks here But which of the Quakers themselves will say so Again If so that by this Light in a dark place be meant the Quakers Light within then is there such a state to be attained in this Life by attendance to the Light in which there needs not be any more heed given to it For it 's said To which ye do well to take heed until the day down and the day-Star arise If we take the word until in that sence as some would have it so that after a while some must leave off being Quakers advancing into a higher Form As it was with Merchant Rich who stiled himself one of the Church of the First-born By this the Reader may see what little ground they have to make use of this Scripture for their way of Preaching pointing people to the Light within taking them off the Scriptures and from the Person of Christ the bright Morning-Star to follow Fox and Nayler Wandring Stars from the North Blazing Comets full of Malignancy portending much evil to the Inhabitants of this Nation As we have seen what a Plague of Error hath followed Baily And Jesus Christ bids people believe in the Light that they might become the Children of the Light Reply Which place is not as pointed in John 6.62 but in John 12.36 Now thou sayest Christ bid people believe in the Light I query Whether this Light was not himself Whether he pointed the people to believe in any thing or person but himself Answer We say It was not to believe in the Light that every Man hath For he saith in the same ver which thou omit'st While ye have the Light and v. 35. yet a little while is the Light with you Now the Light the Quakers speak of is always with every one never extinct as long as Nature remains It was then Christ's Person that was about to depart out of the World As he in this Chapt. speaketh v. 33. of his being Lifieâ— up This he said signifying what death he should dy When Christ Jesus departed out of the World the greatest Light that ever was departed Never any Preached as he wrought Miracles as he This fellow would make people think that Christ Preached in the same way that the Quakers Preach viz. That he bid the people believe in the Light of Nature within not in himself Whereas he had said of himself I am the Light of the World he that followeth me shall not walk in darkness Is this Baily a Christian Baily He that hath an ear let him hear what the Spirit saith unto the Churches Reply I cannot find that this Spirit speaketh one Word of a Light that every Man hath as a Guide to follow But much in every place doth it speak of the Person of Jesus Christ The next Scripture we shall have an Occasion to mention ere long Baily And said the Apostle if we walk in the Light Reply To walk in the Light is to walk in Gospel-Holiness As he is in the Light Holiness is a likeness to God But it cannot be understood of the Light of Nature This may be walked in and yet no true Holiness and so no fellowship In that one may have that and be destitute of the Spirit of Adoption and Grace Baily Then have we fellowship one with another Reply Baily cites it thus but it 's not so in the Greek nor in the Translation the Word then is not there This walking in the Light doth not procure or cause this friendship reconciliation or fellowship with God as the Quakers Dream Neither this nor any Purity or Holiness can be the first Cause For indeed there is no Holiness without first there be friendship and Communion with God Only this Walking in the Light is a token that we have fellowship because it 's an effect of it Baily So they were to drink his Blood and that was it by which they were cleansed from sin and had Eternal Life and if they drank it was it not within them Reply There was a purging of sin when Christ shed his Blood and suffered Death Heb. 1.3 Who when he had by himself purged our sins sate down c. All the sins of all the Elect were virtually purged or cleansed then A price laid down to expiate them all by the Sacrifice of Christ This was sixteen hundred years since The drinking of the Blood is but the Application of it in time Then is it manifest that it was done for such But still thou confounds Justification and Sanctification We are not forgiven our sins by reason of any works wrought in us No these works in us are but effects of forgiveness But by the vertue and worth of the work and sufferings of Christ without us And whereas thou askest Whether the Blood be not within if it be drunk So I ask thee If any eat the Flesh of Christ is it not within him If Christ dwells in our hearts by Faith is not the Person of Christ in our very hearts and so the Man Christ Now by the Blood who understands any thing but all the Sufferings and Death of Christ his offering up himself as a Sacrifice Can these be drunk but by Faith So then as far as by Faith the Sufferings of Christ and his Death can be within us they are viz. We have all the benefit and vertue of them for procuring of all good for us
Pardon Peace Holiness eternal-Eternal-Life This word Drink is but a Metaphorical word implying that we can have no Benefit nor Good by Christ except there be an Application by Faith Baily For out of the heart proceed evil thoughts and Mark 7.21 22 23. From within out of the heart of Men proceed evil thoughts Adulteries and defile the Man Now must not these evil thoughts be purged out But how and by what means must these evil thoughts be purged Seeing they are within Must not the Antidot be taken inwardly when the Poison is within What is it that must cleanse but the precious Blood of Christ Reply This is the sum of what thou sayest in Pag. 43. We grant that sin comes from within therefore is there a Fountain within from whence these evils flow which we call Original sin Every Man is tempted Jam. 1.14 When he is drawn away of his own Lust c. Rom. 7. Sin wrought in me all manner of Concupiscence This the Quakers deny Now Man in his Natural state can do nothing else but sin Gen. 6. The Imagination of the thought of his heart is only evil continually notwithstanding all the Light he hath within Hereupon must there needs be great defilements upon his Mind and Conscience 1 Tiâ—â— 15. Their Mind and Conscience are defiled This defilement consists in the guilt of Sin and in the power and presence of sin These defilements must be taken away and there is nothing will do it but the Sufferings and Blood of Christ Now the guilt of sin is taken away by God's Act of not imputing sin to us upon Faith Which Faith is wrought in us by his Spirit in that Christ was made sin for us 2 Cor. 5.21 As for the power of sin this is broke in us by the New Creature and Sanctification which begins in Faith on Christ Now as this work is carried on in the Soul so the presence of sin is more removed But it 's the will of God that the work of Sanctification should not be so absolutely perfect in this Life So that Sin hath some presence in the best of Saints yet no condemnation to them because they are in Christ See then we are for an inward work upon the heart of Man a work of Sanctification which the Light of Nature will never produce but there is a necessity of the Spirit of Grace to be given This work is but the Fruit of the shedding of the Blood of Christ Thereupon it is that we have Faith given as well as pardon Phil. 1.29 To you it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the behalf of Christ not only to believe c. All this pains Baily that thou hast taken is only the Reader now seeth to throw down Christ's glorious Person and set up corrupt Nature in his place And by Blood and purging c. is nothing meant by you but the Light within and Obedience to that I would not omit any thing that hath the least shew of Argument and desire thee Baily if thou write again to do the like by me The next Scripture is 1. Pet. 1.19 Baily Speaking of the Blood Did it not Redeem people formerly from their vain conversation Reply Yea it did and it doth now and nothing else It was not the Light within Many had this the Jews had it the Fathers of these he is writing to yet they walked in vain Conversation i. e. in error and superstitions after Traditions as he there speaks And so multitudes of Heathens at this day and many in this Nation But whoever Christ hath died for shall effectually be called from such a Conversation The offering up of himself was the Meritorious cause of all Holiness Whoever then walk in the vain Conversation of error false Worships Superstitions Wickednesses to the end manifest Christ never dyed for them They were not Redeemed nor bought with his precious Blood In the last Parag. of the 43. pag. thou speakest of the Indwelling of Christ in his people by his Spirit 2 Cor. 6. I will dwell in them c. And of his presence in the Gospel-Churches walking in the midst of his Golden Candlesticks Reply Both these surely are consistent with Christ's being a person without and all his suffering without These all are but Fruits of Christ's dying for his Church But before I leave this one Scripture in Prov. 16. thou hast viz. By Mercy and Truth Iniquity is purged What meanest thou by this I am afraid thou art a down-right Papist The Papists say that by Alms-giving Iniquity is taken away Dost thou think so For that is Mercy So by doing to others as we would be done by is sin pardoned for this is Truth and Righteousness Speak out Is there any thing that Man can do which thou dost here imply that can take away his iniquity Is this the Blood that thou owned'st before Then may many unclean Drunkards have their iniquities purged yet remain so For several of them it 's known are merciful to the Poor and true in their Words and Promises and Righteous in their Trades Surely then it is more safe to understand this Scripture of the Mercy and Truth of God his Mercy promising forgiveness through Christ and his Truth in making this promise good Thus is Iniquity Forgiven Redeemed Covered In the Hebrew it is in Mercy and in Truth is iniquity redeemed or covered Thou art a very unhappy Man in citing Scriptures In the 44 and 45. pag. I find nothing of any weight or Argument Let the Reader view it Much of pag. 44. is the very same that he said before of me and of the young Man he sends some shot in Railing in Parag. 2. and breaks forth into the Praises of the Quakers and Thraso-like boasts in his confidence And thus goeth on threatning all but themselves as Babylon and Antichrist At length concludes pag. 45. in the 4th Parag. in Prayer He begins thus viz. Arise O God c. he ends with a Doxology viz. To whom be everlasting Praises Glory and Thanksgiving from all that know thy Name God over all Heaven and Earth blessed for ever and ever Hallelujah Now I have read over the Prayer once again I find not one word of Christ in it nothing desired in his Name or for his sake and am greatly jealous and desire therefore to be satisfied in this Question having said so much before as thou hast Whether thou dost pray this Prayer to any other Person or thing than the Light within which thou callest here God over all Heaven and Earth blessed for ever giving Halelujahs to it If thou write again I pray thee resolve me who thou prayest to and why not in the Name of the Mediator Jesus In pag. 46. The Reader may see much of the same he had before applying himself to me calling me to an account for what I have written appealing to my Conscience Where there is this passage Parag 1. And see if thou canst stand by them when