are possible and we also believe that whosoever are born of God doth not commit sin but is perfect as the heavenly Father is perfect whose children they are and we believe that such a state is attainable in this life whilest in the body Q. But is it so with you at all times as that sin hath no power over you A. There is a state whilest the birth is in travaile as that temptations may at sometimes prevaile for in that state the birth is not come into full strength through the growth of Faith and so may sin through weakness but where it is so there is a cry goes unto God to be delivered and though there may be such an over comming in weakness as that sin may have some power yet that which cryes to God in the sence of sin it hath an advocate with the Father even Jesus Christ the righteous and he is the propitiation by whom the attonement is made and through whom the sin is pardoned and remitted and so the birth grows stronger in the Faith and goes on from one degree to another until it be made perfect in Christ Jesus Q. But doe you believe that such of you as are grown into such strength as to have victory over the world the flesh and the devil are not lyable to temptations and that the motions of the flesh doe not sometimes move and stir in you to commit sin A. Yes we finde that daily but we conquer over them through him that loves us so that when temptations are proffered we resist them in the power of Christ and when the motions of the flesh doe move or stir unto sin we subdue them and keep them under and by our Faith in Christ we have victory over them and though such temptations and motions may be stirring as alive in themselves yet unto us they are all dead and we are dead unto them and though they may tempt us yet they prevaile not for by Christ we are preserved in the hour of temptation and the wicked one toucheth us not and thus we are kept by the mighty power of God through Faith unto Salvation and knows Christ in us to reigne over sin which sometimes hath reigned over us and in the dominion of his life we are conquerors in victory and so our perfection is in Christ in whom there is no sin and we know that he is the finisher of sin and the bringer in of everlasting righteousness unto us and in his righteousness and holy life we live to the glory of the Father Q. But if all these things be done for you by Christ within you then what doe you believe concerning that great worke which by the death of Christ was accomplished on the Cross in time past according to the Scriptures or doth not this your Faith concerning such things done for you by Christ in you make voide his death upon the Cross and the benefits which is to be received thereby A. Wee believe that all things which are spoken by the holy Prophets and Apostles concerning Christ are true according to the Scriptures we believe that all the dispensations of God which are manifested by the Scriptures are altogether true and that they were all fulfilled according to the determinate will and councell of God so that our Faith concerning Christ in us and the work which he there worketh for us doth not at all make voide any of the dispensations of God which in times past was revealed unto his holy Prophets and Apostles and by them testified in the Scriptures so that the work which the Father then gave unto the Son to doe we believe that he fulfilled and finished according to the Fathers will and that all things partaining to life and salvation was fully and perfectly in him and that he humbled himselfe to the death of the Cross and from death did rise againe and we believe that he is the resurrection and the life and gives eternal life to all that believe in him but that any doe believe in him as he is Christ who are dispisers of his light and life in them that is not our Faith for as we know him in us and so have our Faith in him we likewise know the dispensation of God in times past and the end of their manifestation and the time of their finishing and the Scriptures are fulfilled in us who live in the Faith of Christ and walkes in his Spirit and we also know and believe that he is the same Christ in us which in dispensations past did humble himselfe to the Cross and doth perfect his work in us according to the determinate councell and will of the Father so that our Faith concerning Christ in us doth not at all make voide what he hath done or wrought in times past but doth fully perfectly establish it as a true dispensation by our Faith in Christ we know in a good understanding the things that are past present and to come and that Christ is yesterday to day and the same for ever and of his life nature and being there is neither variableness nor changing but an enduring substance of immortality who is glorified with the Father in the same glory that he had with him before the world began who through every dispensation hath manifested his glory and in this dispensation of his light and life he is come unto us and we know him to be the first and the last the beginning and the ending for him hath God the Father sealed and in him our Faith stands stedfast A. And have you such faith in God and love unto him as that you have respect unto all his commands and to answer him in all things according to his will A. Yes our faith is such in him and our love unto him as that we have respect unto all his commands for as he hath loved us and given Christ for us even so is our love begotten unto him and in his love unto us which is the ground of our love unto him we in the same are made willing to run the way of all his commands according to his will and they are not grievous unto us Q. But whether do you not depend upon the things you do for life and salvation Nay we do not so for we have life before we have motion to act or do any thing that is pleasing unto God and in the life we have salvation and so life and salvation is freely given us of God and by his grace we are saved through our faith which we have in him and that puts us upon motion and action to do his will in all things and yet not to depend upon what we do for life but to answer his will in all faithfulness because he hath given us life and so we do not act or do any thing for life but do all things which he commands us from the motion of his life and this is life before action which moves us to action and not
A New Catechism Wherein many Truths are plainly opened by way of Question and Answer which may be a help and furtherance unto all tender hearted people who are breathing after the Lord and waits for Redemption and Salvation by Jesus Christ. ALSO Something concerning the Foundation and Principle of the poor afflicted people of God called Quakers and of their Faith and Love towards God and their good VVill unto Men being also plainly demonstrated by way of Question and Answer Given forth in the labour of Love and put to View for the Service of this present Generation and also Generations to come William Smith Printed in the Year 1665. There is also Re-printed a PRIMMER Wherein is demonstrated The New and Living Way Held forth by way of Question and Answer as from a Child's Enquiry after Truth to be informed by the Father Here being divers particulars Answer'd and plainly opened that may be profitable both in this present Age and Ages to come Published for the benefit of all sorts of people and-may be very serviceable for every Family and of great use for young Children to learn in so soon as they can understand their Language that they in the fear of God may be instructed and remember their Creator in the dayes of their Youth Other Foundations can no man lay than that which is laid which is Jesus Christ Behold I write unto you both Old and Young that you may know the Truth and that the Truth may make you free For which I Travel enduring Affliction for the Truths sake WILLIAM SMITH The Primer or Catechism may be had either Bound together or a part An Epistle to the Reader Reader THou art to understand that the natural man can neither see nor receive the things of the Spirit of God for they are Spiritually discerned and it is the Spiritual minde that is onely in a capacity to receive and understand those things which by the Spirit is declared and made manifest for the Spirit is the key by which Divine truths are opened and by the intelligence of it they also come to be understood and the testimony which hath been published and held forth unto the precious truth of God in these latter dayes hath been abundantly spread abroad by the Spirits Power and demonstration through the faithfull and chosen witnessess of the New birth unto whom the Lord God everlasting hath revealed his secrets and open the mysteries of glorious kingdome and hath given unto them the tongue of the learned and the power and wisdome of his heavenly life whereby they are able to divide the word aright and to dispence the Gospel of everlasting peace and they have faithfully served the Lord in their generation and have not been negligent to run the way of his commandements but early and late have laboured in their holy calling whereunto the Lord hath called them in the work of the Gospel and their testimony doth stand for God this day and is become a sweet Savour in the hearts of many and that glorious truth which so plentifully hath been poured forth by the holy Spirit of God and so wonderfully is spread abroad through the testimony of his faithfull Servants it doth stand and remaine as a sure record which cannot be raced out though it might be sufficient to clear the Lords faithfull servants on their own behalf as also to leave all people without excuse who hitherto have shut their hearts against it yet such is Gods tender love that he continues his favours and goodness and in the openings of himselfe in the riches of his mercy he fills his children and servants with an overflowing cup of his precious virtue which yet doth constraine them to make known the true and perfect way of peace and to proclaime the word of eternal life unto the Sons and Daughters of men and though many have walked unworthily and have requited the Lord unkindly yet doth his compassion move to his own begotten that sits in desolate and sollitary places as a babe without comfort and in the vertue of his own life he keeps his testimony fresh upon the hearts of his messengers and they run in his power and are not weary and walkes in his love and are not faint but continues in their race of well doing though many faces have ever been set against them therefore whosoever thou art that reads in this booke consider the end of its manifestation for it is not published to be onely seen and read but to manifest the truth as it is in Jesus which thou art to weigh and ponder in the fear of God for the matter in this booke doth lye out of sight to the carnal eye and the matter cannot be understood by reading the words onely but by taking heed to the measure of Gods Spirit in thee for if thou doe not read with the Spirit of God in thee thou cannot understand the matter in the words though thou may read them over and over for whosoever would come to the true knowledge of God they must come to the measure of his Spirit themselves or otherwise they may read but reap no profit and so the Scriptures have been read and heard but the Spirit not being minded in those that read and hear there is not an understanding of the matter of which the words testifie and so the the book is sealed though the words be read and heard marke that for there is not another way to come to the true knowledge of God but through death to that part which would comprehend him and though a faithfull testimony may be published by words and writings yet cannot any thereby come to the knowledg of God for God is not so to be comprehended therefore it concernes every one that comes into the world to minde the light of Christ with which they are enlightened to wait in it for the Revelation of God for there is none knowes the Father but the Son and he to whom the Son reveales him and whosoever would compass the knowledge of God in any other way or by any other thing they can never come to a true knowledge of him for where the will and desire is let at liberty to the comprehending of God and Christ there the minde overruns the true light in which the secrets of God are opened and revealed and though words and writings may in themselves be true yet none can profit by them but as they joyn to that of God in themselves for the secrets of God cannot be any otherwise known or attained but as there is a patient waiting in that which openeth by it to be gathered into the nature of that which is opened and whosoever increass knowledg by any other way it is the vaile which spreads over their hearts and blinds their mindes for beholding the appearance of God in his light and life and though such as so gather knowledge may seem wise in what they knâ—w and in their knowledge satisfie themselves and esteeme
the first Adam is put to death and so the quickning spirit of the second Adam goes over the sinful flesh of the first Adam and there is the resurrection of the seed and the translation of man into its nature where he receives a new body and a new life in which body and life he bears the image of the heavenly and then he is blameless in Body Soul and Spirit Q. And is that the way by which man must come to inherit life eternal A. Yes for life eternal is only in the Son and man in his own life is alienated from it and therefore he must dye to his own life before he can inherit eternal life in the Son Q. And is there none that pleases God but who are thus regenerated and born again A. None in the flesh can please God and therefore man is to wait in the power for a new birth which is not after the flesh but after the spirit which birth of the spirit is the Fathers beloved Son in whom he is well pleased Q. How doth the power dispose man in the death A. It disposes him in stilness keeping all fleshly motions in silence so as a little child he lyes nakedly and innocently before God and hath no will nor wisdom nor reason left in him but all baptized down into the sufferings of Christ where they are dissolved into nothingness and there the power kils him and gives him life again and so man layes down his own life and takes up life in Christ in which life he comes to be raised in the resurrection of Christ and here is the passing from death to life where man puts on Christ and is made a new creature and in a new life he then serves God and pleaseth God for his thoughts words and works are all changed and with a new tongue he then sings the new songs and gives glory and honour and praise and thanks unto him that sits upon the throne who lives for ever and ever and this is in substance the whole matter Q. But doth not the birth of the seed meet with much opposition in its resurrection A. Yes whilest it is in the travaile it is strongly opposed by a contrary nature and many dangers that lyes near on every hand untill death have passed upon all as is said before but when the power hath crucified the first Adam throughout and that the seed be raised into the glorious liberty of its own life then the seed reigneth and hath dominion and government over all oppositions triumphing in victory Q. But how is oppositions removed and dangers escaped in the travaile A. By Faith in the power and watching to be kept close to the leadings of it and so the power will remove oppositions and defend from dangers for the watch being kept to it and the Faith standing stedfast in it the enemy hath no power to prevaile though he may tempt for the living power is as a wall on the right hand and on the left to preserve from dangers and it goes before as a conquerour to remove oppositions and comes behinde as a safe guard to keep off the Enemy for smiting the hind most part of the Campe and thus Christ by his power is all in all every way to the travailing Babe that cannot rest in any place below the freedome of his own life and therefore let none enter into unbeliefe as if oppositions could never be removed nor dangers clearly escaped for he that quickeneth and giveth life to breath after him he is mighty in his power and he doth assuredly save to the utmost the birth of his own begetting which abides in the simple tender breathings to possess more of his life Q. But may there not be captivity after the power be received and that something be quickened by the power to breath after God A. That present state is captivity for that which by the power is quickened to breath after God it is then in captivity and breathes in the power to be delivered out of captivity and as the power is received and Faith kept in it the power works in order to deliverance Q. But may there not be captivity after there be deliverance in some measure wrought by the power A. Yes there may be so for if the minde erre from the power and unbeliefe enter there may be captivity again in those very places out of which the power hath wrought deliverance and so many may come to taste of the good word of God and the powers of the world to come and yet may goe back again and here captivity comes upon many who have had a long travaile out of Egypt and have seen great and wonderfull things wrought by the power Q. But is not the power sufficient to preserve from going a stray and returning again into such a state as to come into captivity after it have wrought deliverance A. The power is as sufficient to preserve as to deliver and is not at al weaker in the one then in the other but where such a state comes to pass there is not Faithfulness to the power but temptations enters and prevailes and so the minde goes from the power into the temptations whereby there is away opened for the darkness to rise again which in the day of tenderness and faithfulness to the power was kept in subjection under the yoak Q. And doth the power follow after such again after they erre from it and doe not abide faithfull in it to recover them and deliver them out of their captivity A. Yes for the Lord waites to be gracious and though there may be a backsliding yet he doth not shut up his compassion but condiscends in bowels of tenderness to follow the wandering sheep which is gone a stray and by the word of his power he calls to return and if there be a yeilding to the word of power and a joyning to it again the Lord heales the backslidings and loves as freely as ever he did and so he brings the erring sheep again into the Fold and gives it pasture amongst his Flock and here he shews his goodness in the Riches of his mercy Q. And doth the power preserve and keep all safe in their travaile that abide in it Faithfully A. Yes for they that abide in the power and are guided by the power they doe not erre but by the power are kept through faith unto Salvation and all the babes that live in the power they receive strength in the power and doe not faint Q. What are the dangers that may befall whilest the seed is in travaile A. There be very many which the light discovers distinctly yet I shall name a few of them 1. To glory in the flesh with that which is manifest from God in the day of tenderness 2. To gather the manifestation of truth into the wisdome below and to enrich the false birth 3. To center in the forme or practice of truth as it stands in appearance onely 4.
A. Yes it doth so for Christ is the author of it whereby we are assured of his love towards us and in the Faith that we have in him we are sure that he is Christ the son of the living God and by this Faith wee live in the assurance of eternal life Q. But how may your Faith be knowne unto others to be true Faith A. By the fruits and effects that is manifest from it through which it may be known unto others to be true Faith Q. What are those fruits and effects by which your Faith may so be known A. Love Mercy Meekness Gentleness Peace Long-suffering Patience Righteousness and Holiness of life which is the fruit of our Faith by which others may know that it is true Faith Q. But how doe you believe unto salvation A. By the Faith that we have in Christ Jesus our foundation and principle through which we know that he is salvation unto us and doe believe that there is not another name given under heaven by which any can be saved but the name of Jesus Q. But is there no true Faith but what stands in a principle within A. There is but one true Faith and that stands in a principle within which is Christ and the mystery of it is held in a pure conscience and this is a living Faith in a living principle and all other Faiths are dead Q. And can none have true Faith unto Salvation and life eternal but such as are of your opinion A. Wee are not in any opinion but in the principle of life by which we are saved and receives life and in this state wee stand not in any opinion but in a feeling of life and Salvation for all opinions are in notions and apprehensions in which none feeles the life and Salvation in Christ but what they apprehend in the natural part unto that they give up their own beliefe and so erres from the life in themselves and neither beleives unto Salvation nor receives life eternal Q. But do you judge all to be in the unbeliefe that are not just as you are in all things A. Nay wee doe not so for we believe that in every Nation he that feareth God and worketh righteousness is accepted of him and wee also believe that none can fear God and work righteousness to be accepted of him but as they are in some measure guided by the principle of his light in their conscience and have some Faith in it towards God and we believe that many in some small measure doe thus fear God and work righteousness though they doe not understand the principle by which they are drawn to doe it and such we doe not â—udge to be in the unbeliefe but have unity with them in that measure of Faith in which they simply breath after God and according to their understanding walkes in his fear and serves him in righteousness and though such be not just as we are in all things yet being in any measure guided by our principle to fear God and work righteousness wee truly love them and have tenderness towards them that in the principle they may grow in Faith and be as we are in all things Q. And doe you simply act from your Faith in single love to God A. Yes wee doe so for we know that our Faith proceeds from his love unto us and that is the overcomming power by which we are constrained to love him for he hath begotten us and quickened us in his life in which our Faith is kept fresh and living unto him and by the same we act in simplicity and fervent love towards him Q. What is your Faith concerning Christ in you as a mediator A. Wee believe that Christ in us doth offer up himselfe a living sacrifice unto God for us by which the wrath and justice of God is appeased towards us and that through the offering end sacrifice of Christ for us the hand writing of ordinances which stood against us is blotted out and a mediation wrought between God and us and so we know the consideration of Christ unto us and his mediation with the Father for us and this is he in whom our Faith standeth as the one mediator between God and man the man Christ Jesus Q. What is your Faith concerning Christ in you as an intercessor A. Wee believe that Christ in us doth interceed the Father in our behalfe and by him we doe appeale to God in all our distresses and we believe that all our breathings toward God have access unto him through the intercession of Christ for us for as he knows what we want so he also knows the Fathers will and according to our want and the Fathers will he makes intercession through whose intercession all our breathings are accepted of God and not onely so but we have also boldness to draw nigh unto God and by Christ our intercessour we have access to the throne of grace and findes grace to helpe us in the time of our need so that we are relieved in our distressess and afflictions through Christ that loves us who by his mediation and intercession prevails with the Father for us Q. What is your Faith concerning reconciliation whith God by Christ in you A. Wee believe through the offering and sacrifice of Christ for us that God is satisfied concerning our sins which in our alienation was committed against him by us for as then Christ bare our sins for us so now by the offering up himselfe unto God on our behalfe our sins are blotted out and done away and we through him are reconciled unto God and having reconciled us he is eased of the sins which he bare for us in our alienated state and so he hath slaine the emnity which was the wall of partition between God and us whereby we that sometimes were strangers unto God and enemies in our own mindes by wicked works are now reconciled unto him in Christ so that we are no more forreigners and strangers in the emnity but through the reconciling power of Christ in us we are brought nigh unto God and in his Covenant of life and peace we know his pardoning mercy in the remission of our sins Q. But doe you now believe that you are now come to such a state as to be free from sin A. Wee believe that Jesus Christ the righteous doth make us free from sin for in him there is no sin and we being made free by him we are free indeed so that we now live by the Faith that is in him and by our Faith in him we have obtained victory over the world the flesh and the devil and in the victory we are freed and walkes with Christ in the glorious liberty of the Sons of God Q. But doe you believe that you are so freed from sin as not to commit sin whilest you remaine in the body or that there can be such a perfect state attained in this life A. Wee believe that with God all things
Gods mercies and so come to receive an answer of their Prayers For when the heart of man doth not encline to the Spirit of God it is in rebellion against him and God doth not shew mercy to the rebellious and so people pass over their time in words but want the life which should do them good and when they come to finish their dayes their hearts are as far off from Gods Law as the first day when they began to pray That he would encline their hearts to keep it and they have no assurance that God will shew them mercy though they have been praying in words all their life-time And likewise in answer to the Lettany where they pray after this manner Good Lord deliver us And We beseech thee to hear us good Lord. And this is the same in their latter dayes as in the beginning and it is manifest that they are not delivered from those things as in words they pray to be delivered from nor are not heard in those things which they beseech the Lord to hear them in and so they spend their dayes in observing a customary formality and never come to any assurance that they are delivered or that their requests are heard and answered And again in that which they call the Creed they confess they believe in God now they that believe in God their hearts are enclined to keep his Law and he shews them mercy and hears them and delivers them for they that believe in God they do his will and if any man do his will him he heareth And then again they confess That they are miserable sinners and do those things they ought not to do And if so then not Believers for they that believe in Christ are not miserable sinners neither do those things they ought not to do but by believing in Christ they are saved and he takes away their sin that makes them miserable and sets them free from their misery and they do those things that are well-pleasing in his sight for they that truly believe in Christ they do not only confess their sins but also forsake them and so find mercy with the Lord and they are not alwayes complaining that they do those things they ought not to do but know his Will and do it and are blessed in their deed And again in that which they call the Lords Prayer they generally say Our Father Now the Children of God are not miserable sinners nor do not those things they ought not to do for whosoever is born of God doth not commit sin And Whosoever sinneth hath not seen him neither known him And there are not any that believe in God or can call God Father in truth but those that are born of him for those that are born of flesh and of blood and of the will of man they do not believe in God neither can truly call God Father for that is the nature in vvhich sin is committed vvhich makes people miserable and that is the nature in which they do those things they ought not to do and that is the nature in which there is no saving health and there is not any prayer accepted of God which in that nature is performed for none in the flesh can please God and whatsoever is offered unto him in that nature he doth not regard it for it is the nature from which all wickedness proceedeth and the prayers of the wicked are an abomination unto God And though there may be many which may deny the common vvay of Prayer as it is used in the common Worship and set up some other way of Prayer as more excellent yet whilst the Flesh and Blood and Will of man conceives it and performs it there is no difference in the ground between that vvhich they deny and that which they set up and practise neither doth God regard it any more than that which they deny And though such Prayers may not appear so formal as those that are commonly used in the common Worship yet they are conceived in the very same womb and do not at all differ in the ground for as the Wisdom of the flesh hath composed so many set-prayers in words and hath prescribed a way to observe and practise the same and that none is either to add or diminish as to vvhat is so composed even so the same Wisdom may deny that prescribed way as being formal and may invent something instead of it in a higher mistery of iniquity and though they may not speak in such formal composed words yet in the same Wisdome their words are formal not at all differing in the ground or conception but only in the expression and observation and in their practise it is as formal as that which they deny for they have a constant observation by way of Prayer in what they practise which in it self is as formal as the set-prayers commonly used in the common Worship for they can set their own time both to begin and to make an end and when they will they can utter vvords and vvhen they will they can be silent and they have their own conceptions at command and can either perform or not perform in their own time and this is the uncleane part vvhich offers unto God which he doth not accept neither is any Prayer regarded or accepted of God but the Prayer which is offered to him by his own birth So that these few things being seriously considered it is manifest that the way of Prayer as it is now commonly used observed and practised in the common Worship is not true prayr but a bare formality and not onely so but also contradictory so is not performed with a right understanding and it is as manifest that all other wayes of praying which are conceived and performed in the wisdom of the flesh is not true Prayer neither doth God regard it more then the other because it is performed in the same nature and differs in nothing but in the manner and however they may differ in the practice yet they meet in the ground and are offered up in the unclean part and so are not performed with an understanding as Prayer in the Spirit of God is Now the Spirit of Life which is manifest from God in every mans conscience doth so enlighten him as to make him sensible that he is a sinner and in himself is miserable and eternally liable to the Wrath of God without the Lord appear for him and work his deliverance and as man takes heed to that Spirit which doth so enlighten him and makes manifest his condition to him then the Spirit begins to quicken and stir up something in him that desires after God and breathes after God and the sighs and groans begin to arise in a true sence of misery and the breathings go forth in the earnest of the Spirit unto God and the cry arises for help and deliverance and though that which is quickened by the Spirit to breath in the Spirit be but