that think in these thoughts of Foolâ—â—ess Satan is frequently exciting and suggesting its true but yet 〈◊〉 experienced Christian may discern those Temptations that arise from 〈◊〉 in his Heart from those Temptations of Satan I grant that in 〈◊〉 we yield not to Satan we are not guilty His Temptations not 〈◊〉 to are our Afflictions not our Sins and likewise it 's true of Christ notwithstanding the Devil's Assaults yet was he without sin But then as I have said these Motions and Desires arise not from Satan 〈◊〉 our own Lust and the very presence of them in the Soul is sinful 〈◊〉 been proved Withal may not I say it 's easier to resist the Temptâ—â— than these in that they are so near close and continued and who is there that though he give not a formal express yet a virtual inâ—eâ—â—â—etative consequential consent he doth many a time unawares when he doth but in the least admit of that which is an occasion of sin Again there is sin habitually in the Will of every Man though at present his Will consents not actually to these Motions These Desires arise from a Will that is corrupted As to that of Christ we say he had no Lust 〈◊〉 his case was different he saith of the Tempter John 14.30 〈◊〉 cometh and findeth nothing in me So that his Temptations were only external and there was no mixture of Evil in them you see it 's nothing to the purpose then to instance in him Now John Crook Who are for Holiness more you Quakers or we who pleads for sin most you or we You say we plead for sin when we deny Perfection in this Life we say you plead for sin in saying 〈◊〉 the Motions to Evil in the Heart if not consented to are not sin we 〈◊〉 this now that your Perfection boasted of is no other than that which every Babe in Christ hath viz. Not to consent to these evil Moâ—â—â—â—â— who now hath most tenderness of Conscience you or we you 〈◊〉 that a motion to Adulteries Murthers Incests are not sin if not 〈◊〉 to therefore need not concern your selves about them groan 〈◊〉 them cry out of them be troubled for them but we say they are sins and their being in us is â—â—â—som and burdensom we 〈◊〉 against them the new Creature in 〈◊〉 is contrary to them and 〈◊〉 with them hates them and cannot bear them therefore we 〈◊〉 the the utter extirpation of them and again no wonder you your 〈◊〉 and your followers prize not Christs Sufferings and Atonemâ—nt but 〈◊〉 Proud Pharisaical resting in Moralities and legal Righteousness 〈◊〉 as you believe this and teach it the people that if no consent 〈…〉 Will to covetous and unclean thoughts there is no sin in them 〈◊〉 Blood is therefore despised by you Paul did despise it in Româ— 7. and was alive self-Righteousness led some to know this by understanding the spirituality of the Law Rom. 7. I was alive without the La◠〈◊〉 c. But to return from whence we came Their slavery appears greatly in this thing in that they adhere 〈◊〉 their Teachers as infallible so that whatsoever they say or write they dare not but believe it as Gospel now is not this Bondage and 〈◊〉 Popish Bondage Yea they are brought into Bondage to every 〈◊〉 Voice any thing they fancy to be but a Vision Revelation 〈◊〉 Oh poor deceived people Yea what Bondage ere long will you 〈…〉 to the Presbytery at Devonshire-House no marrying without their 〈◊〉 judging of matters of fact by their pretended Revelations G. 〈◊〉 solving at his Knees whom he will sending out to the Ministery 〈◊〉 he will You may see this in the little Book called the Spirit of the 〈◊〉 and the other stiled Tyranny and Hypocrisie of the Quakers detected Theâ—e is certainly a great Bondage and slavery to be in Bondage to sin and Lusts and not only the Quakers as thou writest think thus 〈◊〉 others But there is another Bondage i. e. to the Law which 〈◊〉 sore Bondage and that I see the Quakers are in viz. to the Law 〈◊〉 Covenant of works You have tempted God and displeased him 〈◊〉 putting this Yoke upon the necks of the poor people and galled 〈◊〉 necks with it and neither they nor any of you are able to bear 〈…〉 to go about to keep the Law so that in case they keep it not to the height they are damned Cursed is every one c. Gal. 3. J. C. Which you believe all Men must continue in term of Life Answ We say and believe that sin will continue in us for 〈◊〉 Life but that Phrase thou makest use of speaks more viz. our â—â—luntary activity in sin which thou knowest we are against we say 〈◊〉 know that the power of sin is broke by the Spirit in us Rom. 6. 〈◊〉 shall not have Dominion c. But yet it doth dwell in us the Leprosie of Original sin will eleave to us till the House of our Bodies be 〈◊〉 down But John if thou beest for absolute Perfection in this 〈◊〉 〈◊〉 sayest thou not so in this place but thou art for lying hid 〈◊〉 J. C. Parag. ibid. As high as Heaven is above the Earth so far is that 〈◊〉 â—f the Faith of Jesus in you above the Spirit of Antichrist that 〈◊〉 them viz. the Quakers How now is your own Righteousness grown 〈◊〉 haft thou forgotten that thou callest the Gifts and Vertues that 〈◊〉 of God works in your minds but your own Righteousness Answ I am still of the same mind what ever is wrought by the 〈◊〉 is but the Righteousness of the Law i. e. what that Law doth 〈◊〉 in us and of us and that Paul calls his own Phil. 3.9 and 〈◊〉 Righteousness doth grow in us stronger and stronger as we hold 〈◊〉 Communion with Christ but my Confidence which I express in 〈◊〉 words doth not arise from my own Righteousness as thou 〈◊〉 left have it but still from Jesus whom I mention in these words 〈◊〉 height and strength of Faith doth not arise from it self as an Habit 〈◊〉 or Act of ours but from its Object Jesus Christ as before Beâ—â—â—â—â— I say the Spirit of Faith viz. That Spirit that is the efficient 〈◊〉 of Faith in Jesus opposing this to a contrary Spirit of Antichrist Now I have said the Spirit it self was not our own Righteousness but 〈◊〉 it in us and is not the Spirit of God above the Spirit of the 〈◊〉 and smaller Antichrists I believe it therefore speak it and I 〈◊〉 it still and affirm it J. C. Pag. ibid. But take heed of the Blasphemy of the Holy Ghost 〈◊〉 Francis Spira's condition be thine or madness and distraction befal 〈◊〉 Answ To the making up of that sin there must certainly be this 〈◊〉 viz. an Acting against high Conviction certain knowledge and perswasion now I ask my self am I convinced and perswaded that the Spirit of Jesus is in the Quakers I Answer my self 〈◊〉 certainly
thee as to thy Wife and Estate to take them from thee What can be the tendency and import of this Phrase so frequently used in thy Book only that you think we have no Right or Claim to the Scriptures as our Rule or that you would if possible take them from us as the Pope from the People Your Rule we are sure they are not otherwise you walk not according to your Rule for ye practice not many things that Christ commanded in the Scriptures Baily It follows that the Faith that Justified them and their Salvation was without by a Righteousness or Person wholly without as ye do Reply I am not here concerned to Answer in that these are not my words nor the young Mans words my words were cited a little before in that same Page of thine line 4. the Reader may see them is this to do Justice Arguments of Baily to prove Man to be Justified by inherent Righteousness Answered B. PAg. 36. Did they not say their Faith wrought by Love Reply The Faith that receiveth Christ's Righteousness doth work by Love but as it works by Love in us it is not the Righteousness that Justifieth nor receiveth it any vertue or efficacy from this working by Love to Justifie us in the sight of God but still the Righteousness that Justifieth us is in the Person of Christ as its Subject Baily And purified their Hearts Acts 15.9 Reply There is a purifying the Heart in Sanctification and in Justification also and both are through Faith it is upon Faith we are Actually forgiven by the merits of Christ thus our hearts are cleansed from the guilt of sin and this is chiefly to be understood I apprehend in this Text. Again by Faith our Hearts are purified in that the New Creature begins in Faith upon our believing we are turned to God begin to Repent and be Holy but yet our Justification is not our Regeneration nor this purifying of the Heaâ—â— in our Sanctification the Righteousness whereby we are Justified B. And that the Righteousness of the Law was fulfilled in them who walk not after the Flesh Reply That Scripture Rom. 8. That the Righteousness of the Lâ—â— mighâ— be fulfilled in us cannot be meant that it should be fulfilled in our persons in that in v. 3. before he saith For what the Law could 〈◊〉 do in that it was weak through the Flesh Now if we could in our own persons fulfil the Law then might we be Justified by the deeds of it but in this v. 3. he had said the Law could not Justifie because it was weak through the Flesh i. e. since the fall none ever that was but meen Man could keep it so it was invalid to Justifie then it follows God sending his own Son in the likeness of sinful Flesh c. That the Righteousness of the Law might be fulfilled in us By Christ coming in the Flesh and being a Sacrifice the Law was Answered in us he having our Nature and being our Head and Surety in our Room and the Law is not fulfilled by any other nor in any other way thou sayest in one place of thy Book that thou hast known the Scriptures from a Child O! that thou hadst but understood this one great place of Scripture thou wouldest never have turned Quaker B. And that the Anointing was in them and was their Teacher and that it was Truth and no Lie Reply May not this be true and yet the other Doctrine also The Spirit here spoke of is in all the Saints and is their Teacher what then did the Spirit therefore dye for the Church shed its Blood on the Cross was that made under the Law is there no distinction to be made betwixt Christ and the Spirit Is that which the Spirit works in the heart of a Saint that very self-same work and suffering and Obedience which Christ acted and sustained in Judea and at Jerusalem we are for inward Righteousness but this is not compleat enough to Justify us B. And was he not their Righteousness Sanctification and Redemption Reply In this Scripture these two viz. Righteousness and Sanctification are plainly distinguished which thou wouldst confound we have both from Christ and by him but they are not both one B. How their Salvation was wrought out with fear and trembling and â—…t it was God which wrought in them to will and to do of his own good â—…ure Reply As to the first of these we shall have an occasion to mention when we come to that part of the Book wherein he goeth about to prove all God's people to have been Quakers The other is true and 〈◊〉 own God's working in us both to will and to do every thing that 〈◊〉 good but yet neither our willing nor doing by his enabling of us is the Righteousness that Justifieth us in the light of God These are all thy Arguments to prove we are Justified by a Righteousness within not without how strong they be let the Reader Judg. After some Repetition of my words in the Epistle viz. Of Christ's being amongst us and that I said we eat his Flesh and drink his Blood that we have Christ both within and without c. Thou Paraphrasest thus B. Now if Jesus Christ dwelleth in you doth not the Saviour dwell in you and if you eat and drink his Flesh and Blood is it not then in you Reply The Saviour Christ is in us by his Spirit but yet neither is the whole person of Christ in us for he is Man as well as God this Union doth not confound our Person and his Person nor our Actions and his but they are distinct neither is this In-dwelling and Union the Righteousness that Justifieth us we eat and drink his Flesh and Blood by Faith so have the benefit of his Obedience Sufferings and Death the Spirit causing us to trust to the Merit of them as Sinners but yet the Flesh and Blood of Christ is not in us unless the Quakers will turn Carpocrations that asserted that they did really eat the substantial Bodily carnal Flesh and Blood of Christ or Papists that assert the very Flesh Blood and Bones of Christ are turned into the Bread or rather the Bread into the Body of Christ Yet the Quakers have asserted this that the Man Christ is within us meaning nothing but the Light within but of this before Thou intimates thus much here Baily that the Flesh and Blood of Christ is nothing else but the Light that is in every carnal wicked Man In the close of Pag. 36. B. Would not this be madness and folly for Paul to say I count all loss and dung that I may Win Christ and that I may be found in him not having those Gifts and Vertues which the Spirit of God worketh in me Reply I query and Answer plainly whether those Gifts and Vertues of the Spirit which he had within him were not his own Righteousness i. e. his own Faith Love Humilty and Prayers Tears Fastings
suffered these to fall into the breach of that Commandement viz. Thou shalt not Bear false Witness As they have done in the four last Instances Which things are utterly false Obj. But if any yet Object against all I have said here and say in their hearts which I question not but many do say That they can do â—â—ll themselves upon the Lord i. e. The Light within and their hearts do not condeâ—â— them They have boldness towards God and that if they â—y in this Condition they shall be blessed Answ Let these but well consider Galat. 3.10 Cursed is every 〈◊〉 that continues not in all things written in the Book of the Law to do them Now I Reason thus with you Either ye continue in all that the Law requireth or no If you say yea then are you absolutely perfect without the least sin or spot or presence of sin If ye do not continue and be not thus and yet have peace and your hearts condemn ye not as you say It must be from one of these two things which are both false viz. Either because God accounteth that to be sin to one which he doth not account to be sin to another Or that God will not Condemn a Man for sin committed in Ignorance As if a Man Commit Adultery in his heart unawares if his Conscience smite him not for it but he dyeth without trouble in his Conscience for it that such an one goeth to blessedness whereas Christ desired forgiveness of his Father for them who knew not what they did Obj. If any will say that our words are darkly spoken and so that they could not be otherwise understood Answ They were not so dark but many have understood them aright which pretended not Immediate Revelation nor Infallibility as ye do Is it not strange then that Men that pretend not to obey the Light as their Rule should understand them aright and God as ye call the Light should not instruct ye aright in these things Seeing all things are naked and bare before him and there is nothing too hard for him to know The sum is this then viz. That which erreth in the less will surely err in the greater Or that which instructeth amiss in those of smaller will instruct amiss in those things that are of a higher Concernment and therefore it is unsound But as I have said this pure Light in every Man hath instructed these men amiss as to the understanding of our words and demonstration of my Faith and Judgment therefore it doth certainly mislead as to the right understanding of the Gospel and the Principles pertaining thereunto and therefore it is corrupt And as we said before that which will suffer a Man to rest in the breach of any one Commandment will suffer him to rest in the breach of any other of them and consequently suffer him to rest in the Righteousness which will not Justifie before God But the Common Light in every Man hath suffered these Men to do the First therefore the second likewise to take up in a Righteousness wherein they live and which was wrought in them by the Light which they call the Spirit But to return to my business in hand Quer. 2. Whether he be of the Quakers Faith and Principle who Believeth that the power which accompanieth the Light and restraineth Man from â—â—â—ng some evil is the power of God unto Salvation if it be obeyed If so 〈◊〉 was I one Quer. 3. Whether he be of the Quakers Faith and Principle that exâ—â—eth to be Justifyed accepted with God and to have reconciliation made in with or through that Righteousness in which he liveth acted in â—â— person wrought by Christ as they say i. e. The Light and Power within Then was I of their Faith Quer. 4. Whether he be of the Quakers Faith and Principle that yieldâ—th submitteth hearkneth to or obeyeth that Light and power in him for that very end viz. to be Justified to be brought into the Love and Faâ—â—ur of God to have his Peace made by those Works wrought in him Then 〈◊〉 I a Quaker Quer. 5. Whether is he of the Quakers Faith and Principle That believeth that the Washing Cleansing the Purifying by with or through the Blood of Jesus Christ is only that Life and Light and Power that is within Man when he gets any strength by attendance hereunto over any 〈◊〉 and iniquity and is led into any thing that is good In which sence I 〈◊〉 prayed that I might be washed in the Blood of Christ and cleansed from all my sins Yea many a time when I was in my distressed Condition If so then was I a Quaker Quer. 6. Whether he be of the Quakers Way Faith Spirit and Principle that believes that no Man of himself is able and sufficient to keep the Law of God it being weak through the Flesh to bring to Eternal Life therefore Christ the Light Life and Power within doth work in him to change him from darkness to Light and from the Power of Satan to God to fulfil the Law in us i. e. in our Persons to make an end of sin and to bring in everlasting Righteousness viz. the Righteousness wrought in us So reconciling man to God breaking down the middle Wall of Partition destroying the Works of the Devil Sin and Wickedness all within no where else and in no wise else Of this kind was my Faith for some time Quer. 7. Whether he be of the Quakers Spirit Way Faith and Principle that through Christ i.e. the Light Life and Power within Man thinks he should be carried up freed from sin and live in holiness before Christ as the person of Jesus Christ was 1600 years since for an example to us being obedient to the Call of the Lord as they say in my inward parts So I believed formerly Quer. 8. Whether he be of the Quakers Faith and Principle who Believeth yea the Frame of his Spirit is to say when he seeth Man go on in wickedness Thou mayest be Righteous if thou wilt if thou wilt but obey the voice of the Lord in you i. e. The Light which calleth to you in your inward parts he will deliver you from sin for he delighteth not in the death of a Sinner These I once held with several others which I pass by for brevity sake as concerning the Taking an Oath the Sabbath the Law of Moses c. Now if he be of the Quakers Faith which thus believeth then was I. For the declaring whereof I have suffered Reproach and that none of the least because of a similitude used by me insomuuh that I am declared to be a Lyar a Thief a Wronger of my Neighbour and several more as may be seen When they say I have cast off Christ's Yoke and Burden and the Latitude of my Canaan is to have none of these things laid upon me He must of necessity mean that I am become a Thief and a Lyar c. Otherwise there would be
sum and substance of the Gospel as coming of the Seed of David according to the Flesh was declared to be the Son of God with Power by the Resurrection from the dead So it is the Power of God his power exerted in Christ's Resurrection whereby we have Justification He rose again for our justification Again the power of God was greatly exerted in working Miracles while they preached the Gospel Heb. 2.4 God bearing them witness with Signs and Wonders with divers Miracles and gifts of the Holy Ghost While you pretend to a New Gospel you should have brought the Power of God to Seal it in Miracles When he calls it the Power of God it may be you understand it as Winkfield did that God's Essential Power is Communicated which cannot be for then would the Creature to whom it 's Communicated be omnipotent And if thou would'st plainly speak out dost thou not think that the Light that every Man hath is part of the essential Power of God which is able to save every one that doth obey it Now Paul speaks not a word of the Light that is in every one here he speaks of his readiness to Preach the Gospel to them at Rome v. 15. which Gospel what it was he had declared before v. 3 4. viz. a Doctrine concerning Christ's being Incarnate and his Resurrection now he saith he is not ashamed of this Doctrine but thou and thy Brethren are for you Preach it now now the reason why he was not ashamed of it is because it is the Power of God c. i. e. The Spirit who is God made use of this Doctrine that many despised to the Salvation of many The Spirit conveyed it self into the hearts of the hearers by this Doctrine and wrought Faith in them to receive it Therefore that Scripture 1 Cor. 1.18 doth explain the Preaching of the Cross i. e. Christ Crucified at Jerusalem without any Allegory not a word here of G. F's Doctrine of a Light that every Man hath to be turned to which thou hast been deluded by is to them that perish foolishness I pray God it be not so to you but unto us which are saved it is the power of God Now Paul Rom. 1.17 proceeds to tell us how this Doctrine not the Law nor the Light nor any other Doctrine is that which the Spirit makes use of to convert change and save because thereby the righteousness of God is revealed from Faith to Faith In the Doctrine of the Gospel is revealed a Righteousness that every way answers the holy Law of God which is the Righteousness that God approves of If I will be beloved of God reconciled have life I must have a Righteousness compleat to bring to God now no Doctrine declares this but the Gospel that declares the Remission of sins by the sacrifice of Christ and that by the Obedience of this one we are made righteous his Obedience without us Now he faith it is revealed from Faith to Faith therefore Faith is not that Righteousness but receiveth it being revealed I have writ the more upon this Scripture because it is greatly made use of by you And some will see hereby that it is not for you at all but against you Let me add this to what thou sayest that being led away by sin is a departure from or denial of the power To whomsoever God gives Faith in this Righteousness he sanctifieth inwardly and whoever hath this Faith he hath it in a pure Conscience and who-ever makes shipwrack of a good Conscience as to morals it 's a Token to us that he hath made shipwrack of Faith likewise if he continue so without Repentance This departing denying of the Power begins in unbelief an evil heart of unbelief in departing from the living God Heb 3.11 The last Scripture thou bringest in is 2 Pet. 3.17 where the Apostle exhorts the beloved that knew the truth to beware left they also should be led away by the error of the wicked Now John what error is there scarce mentioned in the Scripture which thou and thy people are not guilty of In the late Scripture thou namest thou didst plainly read thy self in Hymeneus Now again what errour of the wicked in this vers 3. There shall come in the last days scoffers vers 4. saying Where is the promise of his coming for since the Fathers c. This was the error viz. They did not believe the second coming of Christ Now in the face of how many thousands have the Quakers denyed this speak of his coming again they answer he is come they witness his coming Tell them of that Scripture in remembrance of him till he come why Christ is come therefore the Lords Supper is antedated as to them Thus they are for an Allegorical coming the second time i. e. to the Spirit in giving heed to the Light and so it is without sin unto Salvation according to you Take heed lest your Salvation prove only Allegorical not real I have several times heard it can name one not long since of the Quakers of Hartford that hath spoke it That we that look for the second coming of Christ are but gazers and our eyes shall sink or rot in their holes before we see that day intimating it shall never be John the Scripture is against thee thou hadst better quote a piece of Jacob Beâ—eman J. C. pag. 6. The young man was fully of the Quakers way Spirit Faith and Principle Thy mistake also in this is very gross as may appear by the Answer to the young mans Book in this particular Answer I confess I said that the young man was fully of the Quakers way c. But it seems I am mistaken and that grosly as will appear by thy Brother Baylies Answers which I have looked over and find that the reason that he gives why this young man was no Quaker was because he did put off his Hat and was not satisfied in silent meetings So that I must it seems retract because I did not understand that these two things did essentially constitute a Quaker viz. Silence and Vnmannerliness so that even a Dumb Turk is a Quaker When wilt thou be ashamed of these things John J. C. pag. 6. Thou Say'st the young man was an honest Quaker 〈◊〉 to his perswasion as Luther said of himself before his Conversion c. 〈◊〉 which it 's thus replyed then what are they converted from or to that are 〈◊〉 true to their perswasion Examine thy self and thy people whether you is all things are true to your perswasion if nay then you are come so far a the honest Quaker by thy own confession Answer I said the young man was an honest Quaker c. because there be some Knavish Quakers John thou knowest as in Luthers time many pretended mortification under a Monks Cowle and at the same time were unclean sensualists So some of you it 's known pretend to exact honesty in trade and under pretence cheat
〈◊〉 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
is real in our own minds therefore ours what a Christian and an Enemy to reality Answ These pretty Rattles will please Children I dislike not John our own Righteousness for it's reality in our minds but say it is no Righteousness at all if it be not real but Hypocrisie but thou knowest how I speak it in way of distinguishing it from the other Righteousness Our Righteousness which consists in the Gifts c. wrought in us is really in our minds Now the Righteousness of Christ is not in our minds at all but in his own person I speak it thou seest to explain to any that should not understand what it is for our souls to be the subjects of this Righteousness i. e. It is for one to have any thing really in him and this I speak likewise to distinguish it from the Righteousness that is imputed to us though there is a reality in that Imputation but it is not the reality of Inhesion I do not speak this I dare appeal to thee that thou seest it as being an Enemy to reality There is a reality in God's imputing Righteousness and forgiving sin and a reality in his work upon our hearts but he hath appointed the one to Justifie us and the other to Sanctifie us and that Righteousness which is to justifie us is perfect and compleat and is the Righteousness of his Son the other is not compleat in this Life though it 's really in us and so will not justifie us Then I am not an Enemy to the Reality of Holiness as thou wouldest make me but to Real Quakerism and Socinianism that would have Mâ—n justified by the Law of Works J. C. Parag. ibid. What a Spiritual Man and an opposer of those Gifts and Vertues the Spirit works in our minds calling them our own Righteousness Answ I am no Enemy to the Gifts and Vertues of the Spirit while I would have them be kept in their place and would have Christ still have the Preheminence otherwise I should be an Enemy to Christ they are for Sanctification is a Man an Enemy to the Chancelour if he saith he is not the King if my Eâ—nity appear in calling them our own Righteousness then Paul is an Enemy to them for the calls them so Phil. 3.9 Not having my own Righteousness which is of the Law Now is there any Righteousness wrought in us that is not required by the Law yet he calls it his own Righteousness J. C. Parag. ibid. What must the poor in Spirit the meek the Mourner the Hungerer and Thirster the Merciful the Pure in Heart the Peace-maker deny their Blessedness which they must do if these be their own Righteousness c. Answ I affirm that there is no Blessedness to any but as they aâ— in Christ and so are pardoned and accepted and forgiven in his Righteousness Rom. 4. Blessed is the Man to whom the Lord imputeth not Iniquity in Mat. 5. Christ spoke this to his Disciples as thou mayest see who were in him and were pardoned and forgiven had received by Faith this Righteousness of Christ doest thou think that there is any Blessedness in these qualifications considered in themselves or any merit in Poverty mourning c. to obtain Salvation only they prepare the Soul for Blessedness None will receive Christ and his Righteousness but the Poor the Hungry the Thirsty c. But their Blessedness consists not in being Poor or Hungry or Thirsty but in that it is a Token to them that Christ their Blessedness is and shall be theirs And again as to those positive qualifications Blessedness is annexed only as they are Tokens and Evidences to them that God hath had mercy on them and is at peace with them therefore I dare say that not one such as these but deny that their Blessedness lies in these qualifications for they see defects in all their Mournings Meekness c. But it lies as there it is spoke in obtaining Mercy v. 7. In being filled with Righteousness v. 6. i. e. Christ's Righteousness Besides let me say that there is no right Mourning Meekness Purity but first we are in Christ and so this Righteousness imputed no eternal Reward is promised but to those in Christ Rom. 5. ult Grace reigns through Righteousness unto Eternal Life by Jesus Christ our Lord. J. C. Pag. 14. What must they turn from reality and lay hold on imagination Answ Here John thou dost with a Brazen-Face call all the Faith of all that are not Quakers an Imagination is there not a Reality in God's Act but of that before J. C. From Real Enjoyments and possessions to conceived or imagined Apprehensions Answ This is the same over again still concluding that Chrst's Righteousness is but a Fancy that there is no possessing of it that none have any enjoyments that are Real but the Quakers all the rest to the end of that Paragraph is but the same over again and hath been Answered only adding this for the Readers memory as an Antidote still that the Reality of our Inherent Righteousness will not make it perfect and so it cannot justify us though from the sincerity and reality of it we may be comforted as it is an evidence that we are pardoned and justified J. C. Pag. ibid. The sum of the matter is this that our heads and not our hearts c. Answ This is false in that I speak of Faith now Man Believes with his heart J. C. Our Bodies and not our Souls Answ This likewise is false for I have said that our persons We and expresly that this Righteousness of Sanctification is in our Souls and minds He goes on Parag. ibid. Our own conceivings and not Reality Answ I said that the Gifts of the Spirit were Really in our minds which thou didst quarrel with me for and I say there is a Reality in Imputation and in Faith for it is the substance of things c. yet here thou suggestest the contrary But I go on to trace thee J. C. Parag. ibid. Our Imaginations without and not the Gifts and Vertues of the Spirit within our minds are the Subjects of true Righteousness according to thy account Answ Here in Conclusion that he might cause the Reader to lose the â—atter in hand he runs all into a confusion and speaks nonsence endeavouring to make the Reader believe that it is his Adversary that speaks it Whoever said imaginations were the Subjects of true Righteousness Our Souls I said were the Subjects of Faith and Love wherein this Righteousness consisted I do not say Faith which thou callest Imagination was the Subject of it but it was part of inherent Righteousness He proceedeth And not the Gifts c. Here John thou wouldest have the Gifts and Vertues of the Spirit be the Subjects of true Righteousness viz. Inherent for that thou art treating of which doth consist in Graces and Vertues c. i. e. Righteousness is the Subject of it self but this is like you The sum in
he was Maâ— he was capable of suffering Death To be cut off not for himself 〈◊〉 he was God he was able to go through the Work he had to do for pooâ— sinners This was he the Light that John bare Witness of whâ—â— chiefly deserveth the Name of Light seeing he giveth Light 〈◊〉 and receiveth Light of none Now as he was the Creator of all thing John 1.2 So he Lighteth every one we will grant that â—â—â—â—thing the World reading that Phrase as you do Of which Light 〈◊〉 partook before his Fall yea and after his Fall though not in so great 〈◊〉 measure as when he was in the Image of God The Heathens had thâ— Light also yet were without God in the World Ephes 2.12 Tâ—â— Young Man Matth 10.20 that came to Christ had it And Paul before his Conversion yet both were without the Spirit of Regeneration as appears plainly Also there are many things and several Conditions to which man may by this Light of Nature attain and yet be without thâ— Spirit of Adoption viz. to be touching the Law blameless in the eyâ— of Man and seeming to himself to be Righteous before God 〈◊〉 9. It was so with me when time was and I saw no Bondage 〈◊〉 State though there was real Bondage According as it was with the in John 8.33 that said We be Abrahams Seed and are not in Bâ—â—â— to any Man Where Christ did imply that they were not free they 〈◊〉 being sensible of their Spiritual Bondage If any say that by this Light a Man may apprehend the Notion 〈◊〉 Christ a Saviour a Gospel Why If that should be granted 〈◊〉 if I consult my own former experience and the Scripture it 〈◊〉 turneth the Gospel into loosness that Grace may abound or it corrupteth it by joyning the Law and Works for Justification with Christ It teacheth that the Law must be kept perfectly or else thou canst not be saved Yet I still deny that every Man that cometh into the World is Lighted with a Gospel-Spiritual-Light This is a Light that every Man hath not Therefore in Answer to your Request pag. 40. viz. to know of us Whether there be a Light that every Man hath not And if so how it differs from the other I ask Can there be the Light of the Sun without the Sun Or the Light of the Fire without the Fire Or can there be the Light of a Candle without a Candle Then can there be the Light of the Spirit in Man without the Spirit of God 1 Cor. 2.9 10 11. Now it is Evident that all Men have not the Spirit as in Rom. 8.9 If any Man have not the Spirit of Christ he is none of his Implying that some were without the Spirit Jude 19. Sensual not having the Spirit Gal. 3.2 This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith Then there was a Time before they received it seeing they might remember when and how they received it John 14.17 The Spirit of Truth which the World cannot receive Then the World hath it not And many more Instances may be gathered out of the Acts of the Apostles That both Jews and Gentiles had a Light the Gentiles had the work of the Law written upon their hearts and the Jews with this Natural Light the Knowledg of the Law of Moses Yet were without the Spirit not being Converted to the Faith of Jesus but opposing it Wherefore as a Man in outward things cannot lay hold on that which is beyond his reach no more can any by that common Light that every Man hath lay hold on that which is above its reach For that Light that shewed Adam that he had broke the Law of God Gen. 3. did not shew unto him the way of deliverance but God shewed it to him by Revelation So is it in our Day none seeth any Beauty or Comeliness in the Gospel without the Lord reveal it unto him by his Spirit Now here comes in the other Query pag. 41. Whether this Light I speak of the Light of the Spirit of Christ be another sort or kind of Light differing from that which every Man hath I Answer Of those that have the Common Light it 's said John 3. 6. That which is born of the Flesh is Flesh Titus 1.15 16. Vnto them that are defiled and unbelieving is nothing â—ure but even their mind and Conscience are defiled they profess that they know God but in works they deny him being abominable disobedient and to every good work reprobate or of no judgment The Natural Man discerneth not the things of God neither indeed can 1 Cor. 2.14 But now of those that have the other in the least measure of it this is said 1 Tim. 1.5 Now the end of the Commandment is Charity out of a pure heart and of a good Conscience and Faith unfeigned 1 Tim. 1.19 Holding Faith and a good Conscience which some having put away But how did they put it away What by falling into Theft Murder and Adultery and such-like practises Not so much by these things if at all for they became Teachers of the Law and as I humbly conceive thought that the Law must be kept perfectly as necessary for Salvation by which Doctrines they did corrupt the Gospel and cast off the Faith which once they pretended to making an unlawful use of the Law as Paul Witnesseth v. 7 8. whose Doctrine did eat as a Canker as it doth in our day Therefore the sum of all is as to these two Scriptures No Faith in Jesus no good Conscience no pure Light For they are always joyned together never go asunder Furthermore Paul speaking of himself 2 Tim. 1.3 That he served God at that present from his forefathers i. e. as Abraham and Isaac c. that were in the same Faith that he had now only they looked unto Christ to come and he as already come With pure Conscience How so had he not a pure Conscience always No when-as he said of himself before when a Pharisee he ought to do many things contrary to the Name of Jesus Yet lived strictly as touching the Law But time was that when a Pharisee the Lord met him and smote him to the Ground and gave him his Spirit and then he builded up the things that before he destroyed viz. The Faith of Christ and then and not till then had he a pure Conscience and served God with this pure Conscience Obj. But why should this Common Light be counted impure or an evil Conscience seeing it reproveth for sin And the Heathens by this did things contained in the Law which shew the work of the Law written in their hearts their Consciences bearing Witness Why should it be so called or stiled Answ Because it doth not shew unto Man Obedience to the Will of God from right ends and from right principles from right reason and understanding and judgment But is like an
Isaiah and he did affirm it likewise I can truly say so much ignorance and confidence did I find amongst this people there and so much errour and darkness and withal so much of a worldly Spirit in their Converse together that had I had stronger inclinations to them than thou thinkest I had I should have been alienated and at a greater distance from them my soul was grieved many a time by hearing what I did and I call the Lord to witness that I wrong them not but speak the Truth Since this J. Bolton made a disturbance in our Meeting and discoursing with him in the hearing of many he questioned my attributing an humane Nature to Christ be there would grant Christ to appear in a Body and that was all he would not answer to me asking him whether that Body of his taking hold of his hand rose again Lately from Green a Teacher among you I could have no answer where be believed the Man Christ was More lately in discourse with some That it was the Light within that was Crucified without the Gates of Jerusalem That the Mediator was in Heaven but that Heaven was any where out of him where the Mediator was I could not get him to Answer this was Thomas Prior of Stanstead and his Wife would not tell me whether she worshipped Christ within or Christ without I call to mind the Original of this people in the North I have been told by some that have seen them that they were extraordinarily acted by a Spirit being some of them thrown down upon the ground in foamings and tremblings and then would speak something in a strange way I have been told by one that was in the Room at Cambridge at the first Rise of them how in a Chamber where he was every thing in the Room Table Bedstead Stools c. and every person there being many trembled and shook himself excepted I my self did see Ann Blackling acted more than ordinarlily who now is no Quaker as I suppose thou knowest Now be not angry if for my own souls sake I enquire whether this Spirit be the same Spirit wherewith all the Holy Men of God were acted the Spirit of Jesus Christ the son that is in all Christ's people and how should I know but by examining the fruits of it I can never forget James Naylor whom I saw suffer and what was the fruit of that Spirit by which he was acted was he not strangely lifted up in Pride to make himself the Messiah and take divine worship to himself John Bolton told me that he stood by and saw three Women one after another fall down and worship him and one of them in her Bowings had these words viz. thy Name is no more James but I am And James Naylor told John Bolton that if he worshipped his Body he should refuse it but if that within he would accept it now by what Spirit was this Man acted Likewise I have called to mind all those extravagant things that some of you have been put upon contrary to all the Light of Reason and Nature beyond all the bounds of Civility and Modesty viz. the besmearing your naked Bodies with Dung and in that manner going naked into the Christian Assemblies how some of you have been put upon Voiages beyond Sea to Preach as I have heard and yet have been cut off by Death before you have come there But it is more than all this to me that this Spirit hath carried you forth most especially in Reviling and opposing the best people in the World the Godly in this Nation and the faithful Ministers of the Gospel and what Truth is there that you in your Writings and Preachings have not opposed at times of which our Brethren have given a late faithful account out of your own Brethrens Writings Now John blame me not if I have been wary and watchful least I should be possessed by a Spirit that leads to such things as these there is nothing more plain to me than this that immediately upon the entrance into your way there is in your Proselytes not such an attending to vocal Prayer as before nor such a diligent search of the Holy Scriptures nor such high thoughts of the person of Jesus and mighty slighting thought of his Gospel-Institutions viz. the Supper of the Lord c. By what thou sayest unto me in this Epistle that thou wonderest at the Fruit brought forth after such exercises of Spirit and such travels as thou hast seen me in I can collect nothing but this viz. that there is not one truly converted and born again but every one miscarrieth in this work and it proves abortive in case it doth not end in Quakerism a harsh censure John The Law in the hand of the Spirit hath been at work in my Soul and I have known the killing power of it it hath slain me but is there no life unless I turn Quaker nor any deliverance but a conclusion that I have licked my self whole by some proud and ungrounded presumption is not this enough John that by the Spirit of Bondage sin hath been made bitter to me and thereupon Christ precious And whereas thou speakest of flying I have fled for refuge to the Hope set before me and that Spirit of burning that was in me hath consumed in some measure those proud Pharisaical self conceited thoughts that I had of my own Righteousness This being a great work that the Lord hath to do in the Souls of his people which I presume if thou hadst known thou wouldst not have been a Patron for it and endeavour to make it stand which thy Brother Bayly fairly owns pag. 37. In the Epistle thou apprehendest it was with me as with Demas that imbraced this present World and fell in with those large preferments that are to be reaped amongst my Non-Conforming Brethren in the Ministry This it was that allured me to stay otherwise I had turned Quaker thou thinkest I thank thee for thy Charity still Love thinketh no evil Dost thou think it might not have fared better with me as to outward maintainâ—â—ce if I had conformed why did I not chuse that Why John shouldst thoâ— be angry that my Family hath a little dayly Bread I have had it from your Brethren viz. That we may have the milk of the Flock why John did not some of you roundly tempt me as some Quakers did a sick-Maid not long since promising her she should be taken care of if she would become one of them and be against all others I know your care for your Proselytes this way hath been very much And whereas thou sayest that I once spake so respectfully of the Light and Spirit within I do so still both publickly and privately and God forbid I should be an opposer of it or an Enemy to it Let my Tongue first cleave to the Roof of my Mouth let me first be dumb and never speak any more but the Lord hath learned me to
distinguish of things not to confound them as thou dost which shall be more plainly shewn thee in the Answer which follows I Believe and speak that Light which every Child of wrath hath as he cometh into this world is not the Spirit as he is spoke of in the New Testament the Spirit of Regeneration Adoption the Spirit of the Son nay whatever thou wilt call it it is but Flesh whatsoever is born of the Flesh i.e. what ever Man is in his first-Birth he is but Flesh John 3. and in the 1 Pet. 1. All Flesh is Grass all called Flesh till the New-Birth of the incorruptible Seed which every Man hath not yet I have given and will give this Light its due and say it is from Christ he is the Author of it that gave Man his Rational Soul and created all Lights and had not the Lord preserved this Light Mankind had not been the Species would have been extinct and we like bruits and hereby is Man made fit for humane Society and Common-Wealths and through the restraining-Grace of God joined with this for I attribute it to that indeed chiefly as in the case of Abimelech Gen. 20. I kept thee c. else the Light within would not have done it Man is preserved from many gross outward evils One can distinguish between many things that are good and evil by this Light but to say as thou and others do that it is the Spirit Christ Regenerating Grace God as thou dost in thy words in this Epistle as I understand it let others judg of it calleth it the Son of God King of Zion applying that of the second Psalm to this Light therefore it is the Rule the Life the Blood the Principle such horrid Blasphemies as these dethroning Christ's person turning the God-Man into the Reason Conscience or Soul of Man making them all one and God the Spirit the same with this which is in every Murtherer Robber was in them Job 21. goes with the damned to Hell remains with them there Hear ye Heavens and give ear O Earth and be horribly ashamed of such Tenents as these my Soul through the Grace of God utterly abhors and detests them and I am and will be a professed Enemy to them as long as I have being in this world and doubts not in the least but Christ will stand by me in this his cause Oh how doth this puff up poor proud fallen Man that there is something left in him yet that will restore him when all the Light he had before could not preserve him from falling This thou hast heard at least was the old rotten gangrene of the Pelagians pleading for Nature O cease John cease perverting the right ways of God pleading for Nature in opposition to the Grace of God As for the Bands which thou mentionest of Christ the Son spoken of in the second Psalm and for his cords they are welcome to me I embrace them and it is my Liberty to be his Captive and Prisoner It 's freedom from my lusts I have found it so and do But no false Prophets as thou and others while you maintain these Doctrines shall ever bring me into bondage again to the cursing Law and the works of it looking for Life that way Yet do I wholly stoop to this King of Zion Jesus Christ as my Lord as he that hath subdued all my Enemies virtually already and will actually in time which I wait for and hath given out Rules how he will be served and worshipped which according to my Light I desire to be found in desiring this glorious King by the power of his Spirit to subdue all evil in my Soul But let me entreat thee John to use plain words when thou speakest of the works of God in the heart of Man by the Spirit at least say no more than what is said of it in the Holy Scriptures and do not use to strain Scripture and wrest it from its proper literal meaning when there is no need so to do but the doing of it takes off from the Glory of it and the Authority of the Truth contained in it Here thou turnest that great Scripture in Zachary into an Allegory which is a Prophecy of the Messias coming for the comfort of his people and was fulfilled in the Letter which was very glorious and bespake him to be the true Messias the ground of all Comfort to his people and he came in this low and mean way to shew his contempt of the World who could have commanded all the Glory of the Creation to attend him in this Triumph and State and yet this he did to shew forth something of his Authority and Majesty being really a King Now John why wilt thou go this way to work to use these uncouth Allegories is it not for want of plain and substantial knowledge in the Scriptures Dost thou not know what mischief this way of speaking hath done The evil one hath made use of this way in the World in false Teachers to take off from the Authority of the Scriptures I pray God this be not your intent in going this way if many senses of the Scripture then no one sence is certain for I have heard thee my self say this viz. He brought his Son out of Egypt i.e. out of the Egyptian darkness of our hearts Why doth not this take off from the History as if that were nothing as if such a thing had never been the Man Christ brought from that Country so called really and truely but as if this was the great intendment of the Holy-Ghost in it as to the work of God upon Mans heart now this was gross thick darkness such as might be felt why then surely there is no Light before Christ be brought forth and yet you call the Light Christ John it savours not right to say God brought his Son out of Egyptian darkness That work of the Spirit in our hearts is not God's Son and to say God's Son is brought out of darkness Egyptian darkness who was with God from Eternity and was God and was Light the Light of the world as Mediator and so the Author of all saving Light it is absurd But this is not so bad as that which thou spakest in Sarah Whites Chamber in London in my hearing and the hearing of others of my friends viz. the only begotten Son begotten in us Now John whereas thou chargest me with Blasphemy which shall be examined who now is guilty thou blushest surely to think on it you often speak of my tenderness how hard are your hearts that you can hear and speak such things as these and no shame upon you whereas at that time I was so tender that I could not but interrupt you by my Friend Oh! John how hath thy Pride and Itch to be a Teacher of Allegorical Mysteries Transported thee to be accounted a profound Doctor Some things thou spakest there that were true but Oh what a deadly poyson didst thoâ— throw presently
ashamed I hope J. C. pag. 6. Thou sayest that thy dayly Prayers to Christ are that we all meaning thy Brethren in the Ministery may be made able Ministers of the New Testament and to this it is Answered Then it seems you are not yet so by your own Confession therefore be silent till you are made so Answ Yea and I continue my Prayers for my self and Brethren in this manner yet this doth not follow that there is no ability already to Preach the Gospel John 17.17 Christ prays sanctifie them through thy Word by this way of reasoning it would follow that then these he prays for were not sanctified at all yet in v. 6. he saith he had manifested his Name unto them And v. 8. That they had received his words and in v. 20. That they did Believe not for these alone but for them that shall Believe It is evident that it was for more degrees of Sanctification and a continuance of it so then here when I pray that we may be made able c. it 's for a continuance of that Ability that we have already and further degrees thereof Paul intreats the Colossians Chapt. 4. v. 3. that they would pray for the Apostles that God would open unto them a Door of utterance to speak the Mysterie therefore according to thy Logick they had no faculty for that Work Ephes 1. the Apostle prays that God would give unto them the Spirit of Wisdom and Revelation Therefore though Saints and faithful ones in Christ they had none of the Spirit How wouldst thou have me pray if not thus wouldest thou have me pray that we should be made weak Ministers of the Old Covenant of Works J. C. Pag. 7. Thou sayest thou hast but Law and Gospel to Preach Where in all the New Testament dost thou find the Apostles preaching the 〈◊〉 and saying they were sent to Preach the Law but a Dispensation of the Gospel was committed unto them and they were made able Ministers of the New Testament not of the Letter or Law but of the Spirit Answ It follows in the Epistle which thou mightest have writ the Law for the knowledg of Sin and might have understood by that and what follows that we Preach the Law in order to the Gospel to prepare the Spirit of Man by convincing of Sin and so humbling the Soul to a welcome reception of the Grace of the Gospel the Soul being weary and heavy laden seeing its weakness to keep the Law flies to Christ for Rest and laying hold of the free Remission of sins by the Blood of Christ so that when thou enquirest Where in all the New Testament do I find the Apostles Preaching the Law thou hadst forgot a passage when but three pages lower These are thy words 〈◊〉 And as for the Moral Law Christ is so far from repealing it that in Matthâ— he binds it faster and closer to his Disciples How now John is Christ and the Apostles Ministry in a different way Method and tendency and dost thou not here say the Apostles Preached not the Law in all the New Testament and yet the Apostle of our profession Christ himself Heb. 3.1 preacheth the Law and the Moral Law and to his Disciples and binds it faster than Moses to be kept for Life thou meanest surely of which afterwards But again do not the Apostles in several places speak of the Law explaining the nature use of it Rom. 3. That by the Law is the Knowledge of Sin in the Corinthians the Letter killeth in Galatians how it was added because of Transgression how it is a Schoolmaster to Christ in Timothy how it is not for the Righteous in the Hebrews how frequently is the Law spoke of now is not this Preaching the Law 〈◊〉 grant that the main work was to preach the Gospel they but Preach the Law in subserviency to the Gospel Thus they were Ministers 〈◊〉 of the Letter only for this doth but kill but of the Spirit the Gospel by the dispensation of which the Spirit of Adoption is communicated But Christ wounds as well as heals he kills as well as makes alive The one he doth by the Preaching of the Law the other by the Gospel The Spirit of Bondage accompanies one the Spirit of Adoption the other J. C. ibid. But why dost thou divide betwixt Law and Gospel 〈◊〉 they were not one in the End and Nature saying the one is for the conviction of sin and yet thou callest it Spiritual Answ How this agreeth with the former that in all the New Testament the Apostles Preached not the Law but the Gospel and here they are not thou sayest to be divided but are one in the End and Nature is not this a Contradiction Why then the Apostles when they Preached the Gospel Preached the Law And why shouldest thou quarrel with 〈◊〉 for saying we have the Law to Preach for the Law and the Gospel are one in the End and Nature Why then when the Apostle Paul said we are able Ministers not of the Letter or Law which thou addest above i. e. not of the Gospel or Spirit for the Law and Gospel are all one in their Nature it will cost thee some Sweat to untie this Knot What strange Divinity is this But when the Lord hath infatuated and left 〈◊〉 through Pride to delusion what will they not speak Law and Gospel are one in the End and Nature then are Moses and Christ one yet 〈…〉 came by Moses but Grace and Truth by Jesus Christ then Haâ— Sarah are one Ishmael and Isaac one Jerusalem beneath and that above one Thou hast brought Heaven and Earth together Gal. 〈◊〉 there the Apostle makes them distinct then the Covenants are one and the same Heb. 8. one made with the People when he brought them out of Egypt and that afterwards spoke of in Jeremiah then no difference betwixt Mount Zion and Mount Sinai they are come toâ—â—â—â—â— Thou John canst remove Mountains they are now both one In the Galatians The Covenant and Promise the Apostle saith was 430 years before the Law but John Crook saith the Apostle was out in his Chronology for they were both delivered at once for the Law and Gospel are one the Spirit and Letter are all one that which was Engraven in Stones and that work of God on the heart by the Gospel This is like the Divinity that you may hear from Quakers when you have discoursed them a little which I have seen in Jacob Behmen All things are but one so here Light Spirit Word and Gospel Heaven and Earth and Sea all but one The Creation is God and God is nothing but Creation what we do he doth O Confusion what 〈◊〉 this to but Rantism indeed and Atheism yet hitherto tends this admitting of no distinction of Law and Gospel But let us proceed 〈…〉 were not one in their End and Nature thou sayest John the Nature of the Law is by the Apostle described in 2 Cor. 3.6 the
truth then is this That our persons are the Subjects of that Righteousness which sanctifies Christ's Person is the Subject of that Righteousness which Justifies J. C. Pag. 14. Another Reason thou givest to prove the Gifts and Vertues aforementioned to be our own Righteousness because we put forth the Actions both internal and External Is it not we that Believe and we that Repent and we that are said to pray By this Argument it 's best neither to believe nor repent nor pray because these are but our own Righteousness and the more we do them the heavier are we loaden with the filthy Bags of our own Righteousness Answ The Reason is good and stands and thy inference is ungodly and wicked This I say distinguishing our own Righteousness from Christ's Righteousness it is not Christ that Believes or Repents or Prays neither was it any of us that suffered without the Gates of Jerusalem nor that was born of the Virgin nor perfectly fulfilled the Law and the inference from hence that is Genuine is this viz. therefore ought we not to trust to our Repentings Believings Prayings Sufferings for these are imperfect but to Christ and we are not laden the more with these Rags as thou speakest but the defects are pardoned for Christ's sake and we are and so our Duties accepted in Christ Spiritual Sacrifices acceptable to God no other way but through Jesus Christ 1 Pet. 2.5 that phrase in Isai 64 4. which thou in scorn so often repeats are the Prophets words and thou mocks at the Holy Scriptures he doth speak it of his own Righteousness our Righteousness not only the peoples but his and the duties which he and the people were found in were those that God had commanded in the Ceremonial Law yet of these all he saith this and it 's true Comparatively to that pure spotless Righteousness of the Son of God and if God through Christ should not cleanse us and wash us and put his own Robes upon us we should all be cast out But let me ask thee darest thou say that this moral Principle of doing to others as we would have them to do to us is the Righteousness that Justifies before the Glorious Tribunal of an infinite pure God whose eyes are as a flame of Fire that thou darest stand and fall to the strict judgment of God as thou hast all thy days for cursed is he that continues not in all things to do them been true or false to this Principle I trow not wo to thee then for thou hast in several things in this thy writing dealt with me as thou wouldest not have me to deal with thee why but then if it be not that which Justifieth it is better never be found at all in doing to any as we would have others should do to us for this is but our Moral Righteousness in the second Table commanded between Man and Man how dost thou like this retortion Withal by this is implied the mercenary Spirit of the Quakers who would neither Pray nor be Holy if they did not think to merit something by their Works J. C. Parag. ibid. These things manifest thy estrangedness to the Works of Regeneration and helpings of the Spirit of God Answ I have through Grace experienced that work upon my Soul and have pleaded it with thee as thou knowest in opposition to their tenent of the Light in every one which overthrowes it as if every one had the Seed of it in his heart but yet I have learned to distinguish between this forgiveness of sins wherein my Justification lies as in Rom. 4. Regeneration this is but a Fruit of Forgiveness had not God forgiven my sins he would never have healed my Nature no Regeneration without Faith Acts 26.18 Sanctified by Faith So that your Doctrine destroys Sanctification if no Justification by imputed Righteousness no Regeneration I own the helpings of the Spirit of God and more I can say for that word helpings is too narrow as if there were some power in Man the Spirits causing creating Faith in me on this Righteousness of Christ which my heart hath been so far in helping in that it hath opposed But yet I will distinguish and say it was Christ and not the Spirit died for me Those helpings of the Spirit in me do not Justifie me yet I praise God for them as an evidence and fruit of Justification J. C. Parag. ibid. A heavy charge upon all the Prophets and Apostles of Christ who were obedient to these inward Gifts Vertues and Motions of God's Holy Spirit Answ If thou canst produce one instance of either Prophet or Apostle that ever sought to be Justified in the sight of God for any obedience to any inward Gifts and did not apply themselves to God through Christ for Pardon of sin I will leave this Doctrine Remember Rom. 3.24 But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets But John thou hast forgot what thou said'st pag. 10. viz. Not for the works sake though wrought in me by the Spirit and here pleads for Obedience to the inward Gifts which must be Works and saith all Prophets and Apostles were Obedient to them and this in opposition to imputed Righteousness But I knew thou wast not in earnest in what thou seemed'st to speak them but to conclude I believe that the good Men of old were obedient to the inward Gifts of the Spirit and we all ought to he and are through Grace in some measure but then by all that the Spirit doth in us it doth lead us to Christ and his Righteousness according to that in John 15. The Comforter shall testify of me Chap. 16. He shall take of mine and shew it unto you and hereby know we the Spirit of Truth the Comforter from the Spirit of error The Comforter will Glorifie Christ's person J. C. Parag. ibid. By thy Account they did but obey their own Righousness in what they did they knew and understood that their hearts are as the Pen of a ready Writer as David speaks Answ This thou bringest is very impertinent to the thing in hand That of David Ps 45.1 My Tongue is the Pen of a ready Writer Thou changest Tongue here for Hearts Now doth not David a Prophet about to write great things of Christ in this Psalm make use of this Phrase to denote the Power of the Holy Ghost with him in giving forth this Holy Scripture that as Mans hand acts the Pen as its Organ so the Spirit the Tongue of David and thus the Holy Men of God that writ the Scripture are said in 2 Pet. 1. ult to be moved acted forcibly carried away by the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speaking forth the Truths of the Scriptures and how sad is it that some of you should pretend to this same impulse to as high a degree in their Writings as I have seen some Title-pages of your Books filled
had swallowed And this Testimony of himself may be credited if enâ—â—ry be made of his Integrity at Hartford and if need be I will prove 〈◊〉 the hands of several there that shall witness that neither he nor I myself are Lyers or Forgers in what we have said in this matter but what we have done herein we have done in Truth and for this end 〈…〉 the gross and damnable Errors of the Quakers In the 26 27 28 29 30 31 32 33. for nine Pages together there 〈◊〉 strange a Wild-Goose-Chase as I have seen and the fame Coleâ—â—â—â— boiled over again for frequently things are repeated usque ad nanâ—â—â—â— that turns the Readers Stomack The sum of that which the young Man offers by way of Answering 〈◊〉 Questions is this viz. That the Light which he had before Conversion 〈◊〉 not the Light of the Spirit of the Son of God Jesus Christ that of â—â—generation because of the Fruits of it which were only convictions of â—â—moralities and some outward Reformations but it did not shew the saving knowledg of Christ Crucified in the room of Sinners as their Surety so that it was but the same Light the Heathens had 1600 years since spoke of Rom. 2.14 and all Heathens have it now This is true and we dare maintain it against you all and question not but he is able to say enough for it himself First I will prove that it is but a natural Light which the Heathens have and that which as you say every one hath that Light within Secondly That therefore it is not sufficient to reveal Christ savingly towards the latter end the Reader may see it proved that this Light within is not the Spirit of Regeneration but that it differs in kind Page 1. That which is Common to all men is natural but this Light is Common to all Men Ergo. The Major is made good thus viz. That without which a Man cannot be a Man must needs be Common and so Natural but without this Light Man is not Man Ergo. That which distinguisheth Grace from Nature is this that Grace is a special Gift of God to whom he will the other is Essential to Man he cannot be a Man without it 2. Arg. If the Heathens did by Nature things contained in the Law then this Light the Heathens had was a Natural Light and no more but this is asserted by the Apostle in Rom. 2.14 For the Gentiles which had not the Law i. e. of Moses do by Nature things contained in the Law Ergo. 2. That this Light is not sufficient to Reveal Christ savingly 1. If by Nature all Men are Children of wrath then Nature cannot savingly inlighten but the first is true Ephes 2. Ergo. 2. If Whatever is Natural be but Flesh then it cannot savingly reveal Jesus Christ but the first is true from John 3. What-ever is 〈◊〉 of the Flesh is Flesh 3. If the Heathens by all the Light they had did not savingly know Christ then this Natural Light cannot savingly reveal Christ but thâ— is true that they did not the Scripture testifies 1 Thes 4.5 Tâ— Gentiles that knew not God i. e. savingly in Christ Gal. 4.8 〈◊〉 then when ye knew not God speaking to the Saints how it was 〈◊〉 them before Conversion 2 Ephes 12. they were it 's said withâ—â— Christ and so without God and had no hope If you say it was not sufficient because they resisted it I Answer it 's said they obeyed it in Rom. 2. They did things â—â—â—tained in the Law If you say not to the full I Answer that would have been according to you unto Perfection and then no need of Christ being revealed 4. If the Heathens could by all the Light they had attain to Salvation then their Conversion was not such a Mystery but it 's spoke of as a very great Mystery wherein God's Rich Grace and Power was seen to a wonder as the Scripture bears Witness 5. That Opinion that makes void that Prophecy spoke of Luke 2.32 viz. That Christ should be a Light to Lighten the Gentiles cannot be true but this of the Quakers doth Ergo. For if they had sufficient Light before there was no need of the other 6. If the Heathens notwithstanding all the Light within which is spoke of in Rom. 1.20 yet were at that same time unrighteous Rom. 3.9 10. and under Sin and fallen short of the Glory of God v. 23. unjustified then this is true that the Light they had was not a saving Light but so it is Ergo. You cannot say they were not obedient to it for they did things contained in the Law 7. That Opinion that makes Divine Revelation to be in some is false but this doth to say that the Light that every Man hath is a saving Light Ergo. For if Salvation can be attained by attendance to this Light then it 's in vain for God to make known his will and mind and way to Salvation by the Revelation of the Scriptures Frustra fit per plura and fieri potest per pauciora In vain doth any that by more which may be done by fewer things and ways 8. If the Light within can reveal Christ savingly then was the Covenant made with Abraham no Covenant of Grace it was not Grace to Abraham for God to make known his Will to him when-as he might have attained it by the Light he had before and which others might have known as well as he 9. If all the Light that Adam had before his fall was not sufficient to preserve him to Salvation and prevent his fall much less is that Light in Man being fallen sufficient to restore him and so save him 10. If Angels could have known the Gospel without Revelation then this Light is not sufficient to Reveal him savingly but the Angels could not as appears by the Scripture in that it was a Mystery hid in God and they learned it of the Church Ephes 3.9 10. 11. That which makes the omnipotent Work of God upon the heart of Man by savingly enlightning his Mind and Understanding giving a new Heart taking away the Heart of stone making him a new Creature c. in vain is not to be admitted as true but this doth to say every Man hath a saving Light For if Man by attendance to the Light can be saved then no need of the other works of God upon the Soul of Man If thou writest again Baily Answer plainly to these Arguments The Objections that Baily raiseth are here Answered THe first stone that out of the Rubbish of this Babel is thrown at us is this Baily And in that he saith the Light by which the Heathens did the things contained in the Law Rom. 2.14 Which shewed the work of the Law written in their Hearts is not the Light of the Spirit of Christ he is found a denier of the Scriptures John 1.9 If every Man that cometh into the World be lighted with the Light of Christ then the Heathens and all
thou mentionest 〈◊〉 the Pharisees themselves with their erroneous Principles directly such â— sort of People as the Quakers as thou mayest see in the Answer to Crook and the Lords hand will assuredly pluck up all Heresies and Hâ—reticks in due time In Pag. 33. He pretends to describe the Glorious State of the Kingdom of Christ as brought in by Obedience to the Light Within Read it over for it is too long to Transcribe and you will see this is the sum of it viz. That all the Earth would become outwardly reformed living Peaceably Sobeâ— Civil Neighbours one to another not wronging one another that Law-Suits and Wars would be no more but every 〈◊〉 growing Rich Building and Planting they would all have Vines and Fig-trees and so sit under them in Peace and Eat and Drink the good of the Land Live merry sensual proud lives yet all this while Carnal Ignorant have Lusts Reigning in their hearts not a Dram of the Knowledg of a Mediator or any thing of the Spirit of the Son upon them not a word of that in all this but only guided by the Light within i. e. In a word the Subjects of this Kingdom and all Inhabitants of the World will all be Quakers honest civil Heathens and Baily apprehends this Kingdom will never come till we all take up this Principle of obeying the Light of Nature and so turn Quakers Baily saith peremptorily that Christ's Kingdom would come this way viz. By attendance to the Light and appeals to the wise in heart to Judg. Now let the Judgment be made from these two Scriptures that he hath quoted Isa 2.4 and Micah 4.2 For out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Whether is this the Light within that every Man hath or the Preaching of the Gospel by Apostles is the question Now to resolve it what we are to understand by the Law going forth from Zion and the word from Jerusalem whether it was not the Apostles Preaching first to the Jews according to their Commission they were sent to the lost Sheep of the House of Israel and not to go into the way of the Gentiles and this they did and when they had done it then they turned to the Gentiles The Preaching of the Gospel did thus go out of Zion and from Jerusalem from among the Jews to the Gentiles the Law of works was from Mount Sinai but the Law of Faith as it is called Rom. 3.27 did come from Mount Zion according to that in Luke 24.47 That Repentance and Reâ—â—â—â— of sins should be Preached in his Name among all Nations beginning Jerusalem Whether was it this Doctrine or the Doctrine that George Fox â—â—â—ght out of the Mountains in the North about 20. years since that 〈◊〉 in the Kingdom of Christ Let the wise Judg 〈◊〉 34. Baily Thou art running the same round again like in the 2 Paragraph thou hast this How would the very Root of wickedness decay and wither inwardly if all were ceased from outwardly would it 〈◊〉 speak Barrenness if no Fruit appeared Reply By this it 's clear what the Quakers Kingdom of Christ is that this Man hath spoke of what a Reformation they would have wrought in the World only outward if this be not right Pharisaism where is there any to paint the outside when all is full of Rottenness within not a word of any change of heart but thou supposest necessarily that if no Fruit outwardly the Root must decay when-as some external means as Cold Mildews Blastings Shakings by Wind may the away all the Fruit of a Tree and yet it 's Root be in it 's full Life and Vigour may not fear of the Law awe of Parents the strength of 〈◊〉 Disease Old Age take many off their Practice of Sin when-as at the same time the Love of it is in their Hearts thus we have counted the number of the Beast as thou biddest us and see that the Quakers Religion is meerly external Before we leave this let the Reader take notice how this blind Man perverts that Scripture 1 John 3.8 For this purpose was the Son of God manifested that he might destroy the works of the Devil and puts a mark upon it applying it to the Light within every Man calling it the Son of God who was of the same Nature with the Father the Jews knew that who-ever called himself the Son of God made himself God and therefore they charged Christ with Blasphemy and would have stoned him when he called God Father now here it 's plain he calls this Light of Nature the Son of God coequal coeternal with the Father An Eternal Father must have an eternal Son this is the 5th time of thy Blasphemy Now would you know what the manifestation of the Son of God is nothing but Obedience to the Light and Christ's destroying the works of the Devil only some outward Reformation attained by Obedience to the Light according to the Quakers The other Scripture is Matth. 28.18 All Power is given to me in Heaven and in Earth Bayly Why dost thou leave out these last words viz. in Heaven and in Earth why dost thou quote Scriptures as Satan did omitting 〈◊〉 thereof now Answer is all power in Heaven and Earth given to the Light within which is in every Drunkard Swearer and Robberâ— If so this Light then is to send forth Apostles as Christ did at that time he spoke this of himself and they are to Preach in the Name of this Light and teach them to observe all things that this Light commandeth and this Light is with them to the end of the World and this would enable them to cast out Devils to convert many and would give Eternal Life to as many as it pleased John 17.2 there it is said as thoâ— hast given him power over all flesh that he should give Eternal Life to as many as thou hast given him Doth not thy Ears tingle Reader and thy Heart tremble at these Rampant Blasphemies B. pag. 35. And W. H. saith that the Righteousness of Faith by which we are Justified is wholly without us and that the Father hath poured out all his Wrath upon his Son Jesus Christ now if this Doctrine 〈◊〉 true and sound Doctrine there is no need to fear miscarriages for there is 〈◊〉 Wrath left to punish sinners if all be poured out upon Jesus Christ Reply I have already given Answer to this Cavil consisting of two Branches As for the first touching the Righteousness of Faith I have abundantly spoke to it as the Reader may find in many places both in my Answer to Crook and this Caviller and to the other concerning Gods pouring out his Wrath but will add here a little to that This is true Baily rightly understood as it 's spoke of in the Epistle viz. That the Father poured out all his Wrath upon his Son Jesus Christ by the Wrath of God we understand as in the Epistle may
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
follows to give the Light of the Knowledg See still they had it not in them before Again of the Glory of God in the face of Jesus Christ Now look into those that are well acquainted with the Greek Language they will tell thee this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly a Person Answering to that Hebrew word used in Leviâ— 19.15 Thou shalt not respect the Person of the Poor And it is used in 〈◊〉 1.11 by the means of many Persons Now was no the Perâ—oâ— Christ without them That which in 1 John 1. they had seen 〈◊〉 their eyes it was external to them And most of the Glory of 〈◊〉 did shine forth in Christ's personal coming Therefore when he 〈◊〉 which is the next Scripture thou bringest We have this Treaâ—â—e in Earthen Vessels It was the Knowledg the Apostles had in their 〈◊〉 of the Person without Pag. 42. Parag. 2. Thou ownest the Work of God without If thou wast plain-hearted and honest we would thank thee And we do say with thee there are none knoweth the things of God aright but by the Spirit And it 's the same Spirit that raised Christ from the dead that dwels in his people and will at last quicken their Mortal Bodies But thou hast a reservation in all this Is it any less than Blasphemy to say that the Light within raised Christ from the dead and shall raise the Saints Mortal Bodies in the day of the Resurrection As that Scripture Rom. 8.11 iâ— to be understood All discerning ones by this time see that the Quakers deny the Resurrection of the Body and so consequently Christ's Resurrection Then this quickning of the Mortal Bodies mentioned by Baily is no more than what as the Quakers apprehend is attained by attendance to the Light within Are the Quakers Christians Baily Next quoteth Rom. 8.9 10 11 12 13 14 15 16. to prove the Apostle preached Christ within Reply Not for Justification those Scriptures speak of Sanctification He had spoke of Justification before which is the Cause of this and this an evidence of the other Baily And Christ Preached the Kingdom of Heaven within people Luke 17.21 Reply This place is much made use of by the Quakers Now it 's plain he speaks to the Pharisees whom he calls there Vipers Hypocrites said Satan was their Father Is it likely that Christ would give a Specimen of what his Kingdom was by it's being in the Pharisees What Children of the Devil and Unbelievers and yet the Kingdom of Heaven within them What the Holy Ghost's Sanctification Faith Love Holiness Peace and Joy For the Kingdom of God consists in these things what all these in the Pharisees The Quakers Light I grant was in them but is this any where called the Kingdom of Heaven What is Nature the Kingdom of Heaven Then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but intra vos or apud vos i. e. with you or among you used by the Greeks in their Translation of the Old Testament 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you there is no more in it than 〈◊〉 1 John 26. There standeth one among you These Pharisees dreamed 〈◊〉 an Earthly Kingdom in Earthly Glory Therefore he saith 〈◊〉 Kingdom cometh not with Observation Their Eyes were blinded 〈◊〉 this Conception of theirs and they stumbled at the lowness and 〈◊〉 verty of Christ and would not believe that he was the Messiah 〈◊〉 were inquiring for the Kingdom Now he tells them It cometh 〈◊〉 with Observation but it was come he being come and it was among them he in Person being among them working Miracles in the midst of them They sought for the Messiah as absent when he was present and very near them We still grant Sanctification within but here the Kingdom of Heaven is taken for the personal coming of Christ that is without Baily And the True Worship of the Father is in Spirit and in Truth Reply But had not the Father an existence of himself without 〈◊〉 before any had their beings Do ye Worship the Father within by the Light or Spirit as ye call it within And was not the Fathers powerful work in sending his Son And the Righteousness of Christ without notwithstanding this Worshipping of the Father in Spirit and Truth Baily And said what and if ye shall see the Son of Man ascend 〈◊〉 where he was before John 6. It is the Spirit that quickneth the Flesh profits nothing When they cryed How can this Man give us his Flesh â—â— eat Whose Minds were wholly without like many of yours Reply These Jews did not believe that Christ was God but did despise his low estate He is convincing them here that he was God as well as Man though he did vail his Glory thus in the Flesh for the present Therefore he asserts his Original that it was from Heaven and his Eternal existence before he took Flesh and saith here the Son of Man was in Heaven before he took Flesh He useth a Phrase that is common in Scripture Attributing that to his humane Nature which was proper to the Divine Otherwise as the Son of Man he was not in Heaven before his Ascension from the Earth It 's well if thou and thy Brethren did Believe that he is now Ascended into Glory as he is the Son of Man But is evident ye do not That of his Flesh profiting nothing must be understood thus viz. That his Manhood is nothing for Salvation taken alone and apart from his Deity called the Spirit there And they believed him not as we said to be God The reason why they stumbled at that saying viz. That he would give them 〈◊〉 to eat was because they were ignorant of the way of Faith 〈◊〉 gross Conceptions of eating his Material Flesh with their Maâ—â—â— Teeth We Glory in the Flesh of Christ and know that it proâ—â—â— i. e. the Son of God taking Mans Nature into Union with himâ—â— and therein fulfilling the Law and bearing the Curse of it Ofâ—â—ng that Body on the Cross Thus he is the Bread of Life and by 〈◊〉 in this as done for us we have Life and entrance into Glory 〈◊〉 New and Living way which he consecrated for us through the Veil 〈◊〉 to say his Flesh Heb. 10.20 Baily And said 2 Pet. 1.19 We have also a more sure Word of Proâ—â—ty to which ye do well to take heed as unto a Light that shines in a 〈◊〉 place until the day dawn and the day-Star arise in your hearts 〈◊〉 Jesus is the Bright and the Morning-Star Reply Remember Reader that these Scriptures are brought to prove 〈◊〉 the Apostles did Preach Christ only within Now let us see whether in this Scripture Peter doth not point them to the Person of Jesus Christ and this day dawning and day-Star arising in their hearts was but a more clear knowledg of Jesus Christ Certainly he is pressing them to get into their hearts a more distinct knowledg of Jesus Christ's Person and of the
examined to thy Face Reply I have said enough upon this account in my Epistle to Crook and say here in all Calmness I have not wronged the Quakers but have acted in all things according to my Light and Conscience and it doth not in the least upbraid me If for any thing it is that I have not used more diligence and boldness in preventing their gross and damnable errors And now I am ready to speak with thee Face to Face or any of you Baily Pag. 47. Whom thou sayest is a Quaker converted to Christianity as if the Quakers were no Christians Shewing thy Envy against them and thy Ignorance or wilful-blindness concerning the Scriptures of Truth in which may be seen plentifully that God's People whom he hath regard unto above all people in all Ages were such as trembled at his Word As in Isa 66. And Moses was a leading Quaker Heb. 12. and Ezekiel was a Quaker see Chap. 12.18 And Daniel a Man greatly â—â—loved was a Trembler Chap. 10.11 12. And Paul preached in much trembling 1 Cor. 2. 3. And Paul bid the Christians Work out their Salvation with fear and trembling Phil. 2. 12. And exhorted Servants to obey their Masters with fear and trembling Ephes 6.5 And the true Christians received Titus with fear and trembling 2 Cor. 7.15 Reply I wish for thy own Credits sake thou hadst forborn these â—nes Every Babe in Christ smiles when they read them seeing the weakness and impertinency of them I find that the Quakers are very much distasted that we allow them not to be Christians Now how on they be Christians if they hold not the Head the Person of Christ â—ut make the Light within the Head of the Church I wish not onâ—y they but all the World were not almost but altogether Christians Were you but sound in the Faith had ye but the Vital Essential part of Christians what a good addition would there be by you to the Church of Christ Ah! have ye suffered so many things in vain in this Nation But it is not amiss to call a Spade a Spade Ye must I dare say change your Religion from top to bottom before ye be owned Christians by God's people in this Nation But to the thing Thou wilt prove them Christians thus viz. If the Christians of old â—ere Quakers then the Quakers now are Christians But the former is true thou sayest by many Scriptures which thou hast quoted Before we come to examine the instances let me but Query How this people came to be thus called Was it not upon their strange fits of bodily Tremblings which they had in their first Rise wherein all their flesh and bones would tremble I take it for granted having spoke with some that have seen them thrown upon the ground in this posture Now that such bodily Tremblings as these are essential to Christians and to the people of God as such I deny they never had such except it was upon some dreadful Visions or Appearances as you in the least can by no claim to This is no part of Christianity Though we do not censure the Quakers as no Christians because they trembled thus but because they deny Christ himself from whom that Name is derived and the Christian Doctrine So that your Religion is a Religion of another kind and sort and Species much more like Mahumetanism or Judaism or Heathen-Philosophy than Christianity Now to the Scriptures which prove the people of God of old Quakers Isa 66. v. 5. Such as tremble at my Word This is the first Scripture Reply Was this bodily Trembling here spoke of Is there not in the same verse a contrite Spirit mentioned Was it not in Spirit having a Holy awe and Child-like fear of the threatnings of God 2. Moses was a Leading Quaker Heb. 12. This may be spoken of Moses some think not as if it were verified in his own Person as if he did quake but he is brought in as the Mouth of the people speaking in the Name of the people Moses said i. e. in the Name of all the people he being a Mediator betwixt God and them See Exod. 19.19 20. that for all this it 's said there he spake to God and God called him and he went up to the Mount But be it so Was it not upon an Extraordinary occasion Had you ever the like Visions as the burning Mount Did you ever hear the voice of God Was your Doctrine among the Mountains in the North delivered with that Augustness as the Law at Mount Sinai But again grant he did quake was it any part of his Religion oâ— Christianity Nay it only argued this that he was imperfect a sinner legal in part It 's said in that Chapter that it ought not to be thus with Christians viz. to fear thus and tremble nor be discouraged For they are come to Mount-Sion and to the Blood of sprinkling being delivered from a cursing fiery Law and are come unto a State where there should be nothing but Peace Joy and sweetness The next is Ezekiel He was a Quaker in Chap. 12.17 18. The word of the Lord came to me saying Son of Man eat thy Bread with Quaking and drink thy water with trembling Now have you the same Reason for yours as this Prophet for his Any immediate Vision or Revelations by Angels Spirits Voices c. prove it to us Then the next Quaker that is brought is Daniel Chap. 10 11. in a â— you read of a marvelous Vision Daniel had which you dare not say you have any such amongst you which was the cause of his Trembling As for Pauls trembling prove it such Bodily trembling as yours We deny it and say it was not such That in Phil. 2. 12. was not Bodily Trembling but an holy fear and reverence of God in their Spirits rousing them from security upon consideration of the Decrees of God So the other two mentioned as to Servants and Titus But is' t not a strange Argument whereby to prove the Quakers Christians because the Prophets did upon some extraordinary Visions tremble in their Bodies and because others in their Ministry of the Word and servants in their places were not proud and secure but tender and modest and had a Child-like fear of God in their hearts therefore all Christians â—are Quakers and all Quakers Christians But excepting these extraordinary Cases what do these Tremblings signifie â—â—t horror and despair Who trembles more than Devils who believe 〈◊〉 tremble Doth it not argue that you rather come with the Doctrine of the Law the Covenant of Works which indeed you Preach â—an the Gospel As if you had been only at Mount-Sinai The Gospel Spirit is not a Spirit of such fear but of power love and of a sound 〈◊〉 And the more we get into a Spirit of Love the more is this 〈◊〉 cast out But to conclude I wonder not that any that are found upon the â—aw of works not owning the Mediator his Death Suffering Obedience
within every Man is not the Lord. I am contending as Paul in the Synagogue with the Jews that Jesus is the Christ when as this Light of yours would usurp his Throne I am fighting for our Jesus of Nazareth against the Quakers Christ and for Justification by imputed Righteousness against the old Popish Error of Justification by inherent Righteousness Mary And his Glorious Work which he hath begun in the Earth Answ Thou meanest the Work that G. Fox and J. Naylor began in the North in bewitching many people with ridiculous Errors The Work of God is the Fathers sending Christ in Man's Nature to redeem the Elect and his causing us to Believe on his Name John 6.29 This is the Work of God that ye believe on him whom he hath sent Which cannot be Understood of that Light every Man hath Mary For it is all in vain and to no purpose For it will not prosper And if thou canst stop the Sun in its Course and set bounds and limits to the Sea then mayest thou accomplish thy desire Answ I am bound to do the duty Christ requires of me whatever the success be I leave my work with Christ And though I may apprehend that your Kingdom will prosper yet am not I discouraged I know how Popery hath prospered Mahumetanism Arrianism I know how most of Poland at this day are denying Christ to be God Yet are those Errors and Delusions What if Quakerism should spread it self as here thou speakest as far as the Sun-beams or drown the World as the Deluge I should not be startled or wonder but believe it still to be an Error And though none of us can yet Christ can and at length will though it should be yet a 100 years cause this Error which thou comparest to the Sun to go backward or darken it or cause it to fall from it's Orb. Yea he can and will in due time still the râ—ing Sea divide these Waters yea utterly dry them up And soar 〈◊〉 up as high as the Clouds in vain boastings I can mount above you in this Eagle winged Spirit of Faith and Confidence I believe 〈◊〉 therefore speak Infinitely stronger is he that is with us than he that is against us Mary For the Lord hath blessed us and he will bless us and there is 〈◊〉 Inchantment against us Answ It 's well if there be no Inchantments among you ye are blessed I confess but as I have said it 's but with Ishmaels blessings to be rich in this World I desire you might have that blessing Acts 3. 〈◊〉 That Jesus Christ in his saving Knowledg may be sent to you to turn every one of you from his Iniquities and Errors Mary And thy Printing Books and spreading them and Preaching so 〈◊〉 against the Quakers and vilifying them as thou dost doth but manifest that Spirit of envy c. Answ I Appeal to Christ with what Spirit I have done it Thou 〈◊〉 too low to judg me and out of thy place My Printing Books is only writing that small Epistle As for my Preaching against the Quakers I cannot Preach the Gospel but I Preach against them Vilifyed their Persons I have not as I know I speak still against their Errors Mary For what is the Chaff to the Wheat Answ The Chaff must be burnt up I believe with unquenchable fâ—re and so must all the Hay and Stubble of Error The Chaff is nothing to the Wheat but is so light that every puff of the Wind of Error bloweth it away and separateth it from the Wheat and it is toâ—â—ed up and down Whenas the Wheat hath solidity in it and will remain upon the Barn-Floor All will be found to be Chaffy-Spirits that deny the Justification of a sinner by a Righteousness without that deny the Person of Christ and his Sacrifice without us And what are your Doctrines but such as may be like Chaff squeezed into nothing but air and fancy when you have let go all the solid Truths of the Gospel Mary And although thy understanding be darkned that thou canst not see the dawning of the Day of God Answ I am not of thy mind that the Sun did rise in the North about twenty years since And that then began the day of God when Fox came from thence which thou intimatest Through Grace I see the Light of the Gospel which came from Mount-Zion The Law shall go forth from Zion If thou meanest by the dawning of the day a further breaking out of the Light in me I can Answer I have known Conversion by the Spirit But thou mayest read in the Book that this Work is of a different kind from that which your Light effects Mary Yet it is not in thy power to shut the eyes of others from seeing the Glory of it Answ They may see the Glory of that Light of Nature and not be saved by it Mary Nor stop their Ears from hearing the true Shepherds voice Answ I cannot learn from Scripture that the Light that every Man hath is the true Shepherds voice i. e. the voice of Christ Jesus The Doctrine which the Apostles Preached being inwardly taught by the Holy Ghost is the Voice of Christ But the Light in every Man is not this Mary For the Son of God is come and hath given us an understanding to know him that is true and many are in him and do know the Elect-Seed born which cannot be deceived Answ Dost not thou here proclaim to all that thou art of the number of those Silly Women that have been ever Learning but never yet came to the Knowledg of the Truth How can we but pitty you to see you embrace a shadow and let the substance go That Naylor and Fox should so bewitch you as to cause you to daunce round about this shadow and adore it You know not what to call it but rather than miss you will call it every thing that Christ is called Answer me in thy own Conscience Is the Light within every Man the Son of God Then is it Eternal for the Father is Eternal and an Eternal Father must have an Eternal Son It is then God of the same Nature with the Father as every Son is of the same Nature with the Father Before it was but his voice now it is himself Did not the Son of God come before this Doctrine came out of the North viz. A hearkning to the Light within Or before there were any Quakers in England Thou sayest He is come Implying that there was a time when he was not come What dost thou mean this to be his first or second Coming Here thou callest Nature a Creature the Son of God Obedience to this Nature The coming of the Son of God This is the Tender Woman Elect Seed born Then every Adulterer and Murtherer hath an Elect Seed in him Only it is not born till he gives heed to it It 's dead before Can this be applyed to any but the Person of Christ or
those that are chose in him Is the Light within the Elect Seed Then it must be saved yet it goeth to Hell with many how comes that to 〈◊〉 But ye lose your selves for want of found knowledg and sound 〈◊〉 you speak you know not what following your Teachers 〈◊〉 chusing to use them rather than Scripture-Language The four next lines I have Answered before in the Body of the Book 〈◊〉 in the last line of the 55 Page thou callest it the Light of the Son of 〈◊〉 and a little before The Son of God and Elect-Seed See thy â—onsistency Mary Which he hath given for a Leader to his people to lead out of all 〈◊〉 into all Truth And those that have followed the Lord fully and â—â—â—thfully therein have found Life and Salvation According to that 〈◊〉 he shall save his people from their sins not in their sins Answ What an Efficacy hath Error upon the minds of poor people when the Lord hath given them up to blindness of heart How 〈◊〉 thou call the Light within every Man The Leader of the people which is applyed to Christ's Person in the Prophets who leadeth 〈◊〉 people by his Spirit in the use of the Holy Scriptures Is Nature â—me the Leader Fallen blind Nature the Captain of your Salvation What tumbling into Ditches must there then needs be What a â—phetess art thou in Israel to say likewise that this Light is Jesus 〈◊〉 therefore had that Name given it as it was to be born of Mary His 〈◊〉 shall be called Jesus for he shall save his people from their sins So 〈◊〉 why not Emanuel as well God with as in us God have merâ—â— on thee It 's Recorded in History that when some malevolent Spirits 〈◊〉 a mind to make disturbance in the Nation in the absence of the 〈◊〉 their treasonable way was to set up a Counterfeit to whom 〈◊〉 would give the Name of him that had Right to the Crown Thus 〈◊〉 Quakers do give all the Names Titles Attributes to the Light 〈◊〉 every Man that is but Nature that this way they might lift 〈◊〉 into the Throne of God Which is desperate Treason against Christ the Lord. Whose Glory he will not give to another Mary And therefore come down out of that high and lofty Spirit and 〈◊〉 that which convinceth thee of sin For all that will not how thereâ—â— will be broken thereby Answ The Law of Moses is greater than the Light that every Man â—â—th It will shew more sin in Man than the Light can Rom. 7. 〈◊〉 not known sin but by the Law But to make the Law of Moses Jesus Christ would be an intoleraâ—ble thing But it 's a higher villanie to make Nature to be the Christ 〈◊〉 to be be worshipped as here thou dost At the Name of Jesus every Knee shall bow Phil. 2. 10. To the Law in my Conscience I have been faithful in 〈◊〉 drive me to Christ the Mediator By the Law is the Knowledg of 〈…〉 is this or the Light within every Man That Jesus that every 〈◊〉 must bow to Doth either the Law or the Light within convince of 〈◊〉 in order to drive to it self as the Saviour O what darkness is 〈◊〉 Christ and none but he is that Stone that whoever trusts not to 〈◊〉 be broken to pieces Mary There is not an easier way unto Life for thee than there 〈◊〉 for us Answ The Scripture saith Luke 13.24 Many shall seek to 〈◊〉 and shall not be able Many of the Jews did strive but missed 〈◊〉 they sought it as it were by the Works of the Law Rom. 9. 〈◊〉 as the Gentiles that followed not after Righteousness did attain to 〈◊〉 Righteousness of Faith You Quakers go the same way with the Pharisees I know thâ— Christ Jesus is the only way the Veil of his Flesh Faith in this 〈◊〉 10. He that confesseth with his Mouth the Lord Jesus and believeth 〈…〉 heart that God hath raised him from the dead shall be saved The Spirit make this way short and easie The work of the Law upon my Conscience hath compelled me to this way And this is the way for 〈…〉 you will be saved He that believeth not shall be damned Exceâ— Believe saith Christ that I am He ye shall die in your sins 〈◊〉 8. 24. Mary And yet we have no Cause to complain of a burdensome Yoke or that the Lord is a hard Master For the Yoke of Christ is easie and 〈◊〉 Burden is Light Answ Following the Dictates of Nature is not the Yoke of Christ for it leads into the Covenant of Works which is a heavy-Yoke 〈◊〉 work for Life And ye are under it And as many as are of the 〈◊〉 of the Law are under a Curse Galat. 3.10 Only you relieve your 〈◊〉 with that which is false As thou mayest see pag. 56. viz. that â—â—ons to evil within us are not sin if not consented to And so 〈◊〉 interpret the Law as the Pharisees that thought they kept it 〈…〉 they broke not out into external sins Christ is no hard Master For he gives strength to do that which he commands But the Light of nature is not our Master as it is yours For we call no thing nor person Master but Christ Jesus to teach us by his Spirit Mary And do not flatter thy self with vain hopes of our fall For the 〈◊〉 look for that shall perish in their holes 〈…〉 My hopes are that your Errors shall be blasted that every which the Father hath not planted shall be plucked up by the Roots This Hope shall not be in vain If I live not in the Body to see it yet 〈◊〉 be If the Tares which the Envious one hath sown grow till the 〈◊〉 they shall then be weeded out and thrown into the Fire The â—ture speaks it And now it is sufficiently manifest to all the Counâ—â— that there are great Errors amongst you You have been weighed 〈◊〉 found too light tryed and found dross 〈◊〉 For we are built upon the Rock of Ages and though the storm â—ction beat on one hand and the raging Sea which casts up mire and in the other hand yet shall we stand for our foundation is immoveable the Gates of Hell shall not prevail against us Answ O that ye were built upon Christ the Rock His Person is Rock of Eternity not the Light that is in every Man but the of Man Christ Jesus This is the foundation the Apostles laid and 〈◊〉 can any of Right lay But ye have gone about to lay another 〈◊〉 your building is according to the foundation You may hold out in an hour of Mans Persecution and Opposition but 〈◊〉 the Tempestuous Sea of Gods Justice beats upon you and his bilâ— go over you and the Whirlwind of his fiery indignation â—â—eth upon you in an hour of Death and in the day of Eternal â—â—â—gment to come the Sandy foundation of your own Righteousness â—all and great will be the fall O the sad disappointments of 〈◊〉
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
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
the Spirit to us viz. Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 Now it is not the Office of the Spirit the Comforter much less of the Light within every Man which deserveth not the Name of the Comforter to work Righteousness in us to justifie us though it doth lead to Holiness Neither to bring us to fulfil the Law in our persons to be justified thereby before God 1 Cor. 4.4 Though I once was entangled with an opinion of this Nature viz. That it was Christ by the Spirit which wrought in me therefore it was not my Righteousness but his and this for Justification Jesus was put to death Crucified cut off not for himself he was an Offering for sin for ever Heb. 10.12 A sacrifice well pleasing to God And he rose again for our Justification Rom. 4.25 Signifying so much that he had satisfyed the Justice of God for the Sins of his people and could not be held of Death Now the Spirit taketh of these things when Man is as we have said before under the sence of the wrath of God and applyeth them unto his heart giving him Faith herein saying Christ was made a Curse for thee Gal. 3.13 i. e. in thy place room and stead He was in a bloody Agony he was forsaken of God and all for the sake of his people His Blood therefore cleanseth from all sin Now the Blood is not within us as the Quakers say Any Sacrifice any Crucifying withiâ— Man to purge to purify to make Reconciliation with God But the Spirit doth apply the Merit of the Sacrifice the Bloodshed of that Person Jesus Christ which was 1600. years since He it was not the Light within every Man that is often called the Redeemer in the Prophets And as Paul calls him from thence A Deliverer to come 〈◊〉 of Zion Rom. 11.26 when the time of his Birth drew nigh he was pointed at to be the Person Mat. 1.21 Luk. 1.31 32. to accomplish the Work This is said he gave his Life a Ransom for many Mat. 20.28 Now the Spirit as we said taketh of these things and applyeth them to his people and saith he hath not he will redeem but hath Redeemed us from the Curse of the Law Gal. 3.13 and hath made them Sons through Faith Gal. 4.6 though they had infirmities and had need of Reproofs and Exhortations to good works as may be seen in the Epistle he having obtained everlasting Redemption through the means of his Death entring into the Holy Place once with his own Blood Heb. 9.12 15. These things I say doth the Spirit Preach to the Souls of poor Men As an Ambassador receiveth of the King his mind and declareth it is a far Country so the Spirit receiveth of Christ's Love his Riches Care for his people and gives them to understand them for themselves for their own Comfort But to the last viz. He shall glorifie me So is it indeed the Spirit doth mightily exalt the Person of Christ it proclaims him to the Soul to be the fairest among ten thousand to be altogether Comely No deformity at all in him How excellently is he set forth in the Book of the Canticles And when the Spirit doth thus reveal Christ in his loveliness and Beauty they cry out O what a wretch was I that I should sin against so Gracious a God! That such as Jesus Christ must dâ— for my Salvation We that stood in the stouâ—ness of our Spirits and slighted and scorned to accept of his personal Obedience 1600. years since Now do melt in the remembrance of our hard hearts And thus is 〈◊〉 got likewise in the heart of Man a Love to live to the praise of the Name of Christ for ever because of a Rebel he hath made him a Son because he hath made Reconciliation by the Blood of his Cross from henceforth he would fear him and serve him as a Father that hath done so much for him that he cannot do so much for Christ never require or make amends So then you see it is not as the Quakers say Obey the Light within and submit to the power thereof that your peace may be made that ye may get into the Love and favour of God that you may be made the Sons of God by the Righteousness which the Light hath wrought in you according to that I have read that George Fox the younger hath writ These are his words viz. If ye would believe and wait in me or obey me the Light in you I will purge out all your iniquities and forgive all your Trespasses and I will change your Natures and make you New Creatures if you will hearken to me and obey me the Light in you Ye see the Motive of one and of the other Light to Obedience is different Again another difference is that the Light of the Spirit of Christ layeth a Man more humble and low in his own Soul than the Light the Quakers plead for It sheweth him that he hath nothing to boast or glory in but all is freely given him Nay if God should deal in Justice with him that he is a wicked person in that he hath sin dwelling in his flesh a corrupt nature if God should look upon him as in himself this might justly befal him to be condemned So that he cannot vaunt it over his Neighbour and say I am Righteous thou art Wicked I am good thou art evil I have done Righteousness thou hast done Wickedness and thou mayest be Righteous and hold on and do good if thou obey the Light in thy Conscience the voice of the Lord calling unto thee in the inward parts which thing the Quakers say by their Light and I have said it in heart many a time before the Lord humbled me to accept of the personal Righteousness of Christ for my Justification as I am a poor sinner Again there are things which the Light of the Spirit discerneth to be sin which the Light in every Man cannot discern to be sin As First to seek for and look for Justification Reconciliation Acceptance with God in with or by the Righteousness in which we live acted in our persons It seeth not this to be a Despising the Righteousness of Christ a corrupting the Gospel eclipsing the Glroy of Christ a contradicting God in his Way and appointment for the Salvation of poor sinners It seeth no evil in this which yet makes Christ of no Advantage not submitting to the Righteousness of God Yet I am not ignorant my Adversaries will say They are justified by the Righteousness of Christ and they do not despise the Gospel with many more good words as they have writ which would to God were true But I would here Answer a Question or two and then proceed If it should be in the mind of any to ask Quest What shall we do that we may attain to this Gospel-saving Spiritual Light Answ I know thou wilt count that which I am
to the works of the Law for Justification Sometimes to the other false and strange foolish Opinions Therefore surely it was no needless thing to bid the Christians beware of temptations and to stir them up to make their Calling and Election sure seeing they had many Enemies to meet with and had but little Faith but like Children when they first go alone are ready to stumble and fall at a small thing But because it is my desire to help others if it may please God I would proceed before I leave this a little further according to the Knowledg God hath given me Quest What Comfort hath a Christian in these Conflicts with his Enemies which are so many Answ This is one Comfoâ—â—â—hat God will never leave him nor forsake him his loving kindness he will not take away from him but will preserve him and defend him to his Heavenly Kingdom 2. That Jesus Christ doth Intercede for his people as he prayed for Simon that his Faith should not fail Luke 22. 32. 3. That he that hath begun that good work Faith in us is able to carry 〈◊〉 on to the end and to perfect it to the day of Glory John 10.28,29 4. That there is a Promise of Victory over sin and Death and all 〈◊〉 Enemies So that we may say they shall not always overcome us 〈◊〉 there is a stronger than they Rom. 6.14 Heb. 12.5 6. 5. That we fight against vanquisht Enemies such as are overcome in our Head already John 16.33 Surely Paul had a strong Faith in these things when he Preached the Gospel meeting with many difficulties and dangers from his Enemies yet his perswasion we see did not fail him but the Lord stood by him and strengthened him and he was delivered out of the paw of the â—â—on and he saith in confidence that the Lord would deliver him from â—â—â—ry evil work and preserve him to his heavenly Kingdom 2. Tim. 4.18 Obj. But W. Baily saith Who among the ungodly would turn their ears from this kind of Doctrine pag. 35. Answ What if the ungodly make a wicked use thereof Is it therefore false and is it unlawful to Preach it If a Man walk with a staff â—â— his hand in the Road with which he Murdereth a Man is it therefore unlawful for me to walk with a Staff by which I am supported and my Life preserved If any make that bad use of it as to continue in sin let them remember the Lord's dealing with Israel in the Wilderness treated of 1 Cor. 10. and the 12 verse But now on the other hand the self-Righteous the Just before Men 〈◊〉 proud in their Spirits and they scorn this Reconciliation by the Obedience of the Person of Christ and his Death and Sufferings and â—â—e no need of it or them no Beauty no Comeliness in Christ Therefore according to that which Christ saith he came not to call the Righteous but sinners to Repentance So that I may bring in your Objection here Obj. But if all Men are not Lighted with the true Light then some have no true Light Then why should they be Condemned is this equal pag. 41. Answ That all Men are Lighted by a Light that is true in its kind by Jesus Christ as he was the Creator of all things I deny not But that all Men have a saving-Light from him as Mediator I do deny And if thou ask Is this equal Answer Is it not lawful and equal to with-hold relief from him that scorneth to receive it and yet is in want 2. Is it not equal for a King to withold a Pardon from a Murderer when he scorneth to accept of it yet is at the point of Death Why then should it not be equal with God to with-hold a saving-Light from such as those I have been speaking of that say in their hearts they have no need of it Many more things might be spoke but I pass them by and shall not meddle with them but leave them to others whose business it is more properly to contend for them viz. As to the powerful work of God without and the Righteousness that justifies being without and other things which I am satisfied in yet deny not the inward workings of the Spirit neither a Holy Life and Conversation but say as before often that good Works must be maintained upheld and taught but in their time and place and not so as to destroy the Gospel and bring Mens Consciences into slavery Bondage under the Law The next thing is S. Crisp his expressions concerning me how he hath set me forth which I could not but wonder at when I viewed it that any pretending to an infallible and an unerring Spirit should write so many false things First pag. 50. Oh horrible Canaan Such a Canaan God never led hiâ— people into nor ever will Where these tasks are not laid upon them Thâ— is a Canaan for the Sons of Belial who are Men without any Yoke I testify in the Name of the Lord that made the Heavens and the Earth and all that is in them that the true Name of this Canaan is Sodom and Egypt What shall I Judg of this I have not met with the like Expression That Canaan the Kingdom of Christ given unto his people being Justifyed by Faith without the Deeds of the Law and from thenceforth acting in Love to him living to his Glory That this should be called a Canaan for the Sons of Belial And to be so confident to say He testifyeth in the Name of Jehovah that the true Name of this Canaan is Sodom and Egypt It made me even tremble when I considered it That any Man should testify in the Name of Jehovah and speak such Vntruths Why might not this Man say of Paul as well where he saith Galat. 5.13 Brethren ye have been called unto Liberty that he told the Galatians that they might Steal and Lie and Kill and Commit Adultery and do all manner of Evil Seeing he was Treating as we are about the Law and the Works thereof And likewise why did ye not say that Paul allows it to be lawful to Kill Steal and Commit Adultery c. when he saith in 1 Cor. 6.12 All things are Lawful unto me And so Chap. 10.23 It may be thou wilt say not so because Paul said to them in the Galâ—t Vse not your Liberty as an Occasion to the Flesh but by Love serve one another And in the Corinthians said All things are not expedient And besides Paul lived a just Life In like manner did I say that I ought to go on in Holiness 1. For the Glory of God 2. To manifest my Love to Christ 3. To convince the World of sin 4. It is my Duty in God Pag. 19 20. To be found in doing justly between Man and Man according to the Light And yet he saith This is a Canaan for the Sons of Beâ—â—â— and declareth it to be the Wickedness of my Principles Pag. 50. he saith The
Latitude of my Judgment and Faith is that if I do Lie Steal speak evil words c. that I am not a whit the less approved of God for so doing Take notice Reader he doth not say that it is the Consequence of the Doctrine I laid down neither saith he that in all probability I may grow to such a Faith but speaketh in the present Tense that it is thus with me and thus I did believe at this very time Now I remember I have read 1 Cor. 2.11 What Man knoweth the things of a Man save the Spirit of a Man that is in him I know no such thing by my self that my Faith and Judgment is such Yet this he said of me yea notwithstanding all that I said to the contrary in pag. 14. and else-where viz. That Faith ingageth to serve the Lord. So that I know not what to make of it but such a slanderous Report as Paul met with Rom. 3.8 when some affirmed that he taught that Men might do evil that good might come of it Therefore as it is a solemn thing so I do solemnly declare that I know no such thing by my self is 〈◊〉 would make me Guilty of But say as before that I believe that in case a Son do offend God his Father by falling into sin God will Correct and that sharply but his loving kindness will be not take away from him But further this Man saith of me pag. 51. Thou hast cast off Christ's Yoke and Burden and endeavourest to betray him into the hands of Priests and Pharisees What he meaneth here by this viz betraying Christ casting off his Yoke and Burden which I conceive he accounts the denying of the pure Light as he calleth it in every Man to be the Saviour of the World is As to this Yoke and Burden I confess I have cast it off and that likewise viz. looking for Justification and acceptance with God by the Works commanded by the Light and by Obedience to that Light yet do I walk in Obedience to my Conscience as my Duty As to my Conversation I may say with Paul Acts 24.19 Those that have known it ought to have Objected against me first if they had whereof â—â—â—ly to lay to my Charge and not a Stranger So this is the Reward or part thereof for speaking the things I experienced upon my heart but I matter not such Reproaches I look for them only this I beg of God a support under them and a right Carriage through them If it be my Lot and Portion even so be it It is a small matter as Paul saith to be Judged by others whetheâ—â— have been faithful or no in what I have writ Yet I know not 〈◊〉 may lead as sober a Life as S. Crisp though I do not expect to be Justified or to have my Peace made or to get into the Love and Favour of God by these Good things wrought in me But believe they are the Fruits of that justifying Love and Favour of God to us through Faith in Christ without the Deeds of the Law So that if I be counted a Lier a Thief a Blasphemer a wicked Person not fit to be believed in Words or trusted in Actions it is I say a small matter it is no more than what was their Lot which went before And the Scripture hears Witness to it viz. That all manner of evil shall be spoken of the people of God falsly for Christ's Names sake The same that comforted Paul comforteth me 1 Cor. 4.3 4. in this Case Again I say it is a small matter to be Judged by W. Baily or 8. Crisp or by a Jury of eleven I call them a Jury because a Jury Judgeth according to their Evidence not knowing the Person that Committed the Fact And such were some of these Yet I do not know that I have acted any thing contrary to that which God hath given me in my inward parts And therefore as these things have been falsly declared concerning my Faith with what else soever I have only this to say as my desire The Lord lay it not to their Charge but forgive them and embrace then in the Arms of his Pitty and Compassion Even so be it Amen and Amen I have one thing or Question more to Answer if it be upon the hearts of any one to ask me Whether I was of the Quakers Faith and Principle or no Which I shall Answer by way of Querie and leave it to others to Judg. Though it 's possible my Adversaries may have five words for my one Yet in this I have rejoyced that in an hour when they came to try me my Faith did not fail me which is more to me than thousands of Words Though good Words are good in the place â—â—â—ther he be of the Quakers Way Faith and Principle who Believeth the Light in every Man which reproveth for sin is Jesus Christ the Saviour of 〈◊〉 World Then was I of their Way and Principle according to that I mentionâ—â— pag. 3. of my Book But do now say it is a rotten corrupt and â—â—â—ound thing or Principle as to the leading or guiding into the knowâ—â— of the Gospel or the way of Salvation that God hath appointed Jesus Christ 〈◊〉 it will be asked How can I prove it Answer By my own Experience I found it so as to my self Of which I could speak more but omit it at present And prove it to 〈◊〉 unsound thing I mean the Light within every Man to reveal 〈◊〉 Gospel Because it hath led these Men to say in pag. 29. which I 〈◊〉 before viz. That W. Haworth saith It was the Godhead by which 〈◊〉 Barbarous people saw the Vengeance when they apprehended Paul to be â—e a Murderer He saith I have contradicted my Companion 3. Pag. 5. Crisp saith The Latitude of my Canaan is to have none of these Burdens laid upon me which burdens he before reckoned up is not to Lie Steal c. Which Burdens he saith I have cast off And cautions Men how they believe me and trust me c. Notwithstanding I had said in pag. 19. It was the Duty of every Man to walk in the Commandements of God 4. The same Crisp saith It is my Judgment to believe that if I do Lie Steal c. or any such wicked thing I am not a whit the less approved of God Though I had declared my Judgment in my Book to the Contrary Now I would ask any one to give a Just reason why this pure an infallible an unerring Light may not as well lead aside into ways of Damnation as to prompt them into the misunderstanding of our words and the Declaration of our Faith I farther Querie Querie Whether this pure infallible unerring Light as they call it may not suffer a Man to rest in a Righteousness short of the Righteousness which is sufficient to compleat and perfect Man every way and to Justifie before God and to bring to everlasting Peace as it hath
other Men. Reply That Scripture John 1.9 which thou bringest will not prove this viz. That every one that cometh into the World is lighted i. e. savingly by the Light of Christ for that Phrase cometh into the World hath reference to that Word Christ not the Word Man as appears by another Scripture John 12.46 I am come a Light into the World so that it 's said this Was the true Light having Respect to the person of Christ taking Flesh thus coming into the World he was the greatest Light and brought the greatest Light that ever was by his Preaching working Miracles giving the Spirit but saith not here that he is the Light in every one Now the other viz. that Lighteth every Man this cannot be meant universally of every individual Man or Woman in the World because many at that day were in darkness v. 5. The Light shined in darkness but the darkness comprehended it not Christ was among them yet they were darkness and they cannot be said to have a saving Light in them and yet be called darkness for then their state would be changed from darkness to Light Again the Apostles are the Light of the World will it therefore follow that all the Heathens and every one was Lighted within by them that they were that Light within that every Man hath It s said of Paul warning eâ—every Man and teaching every Man Col. 1.28 did Paul warn every individual Man and Woman in the World That Christ as a Creator doth give some kind of Light to every one may be granted to thee but not as a saving Light that must be as a Mediator thou must seek another Scripture It 's at hand Baily Titus 2. If the Grace of God which brings Salvation hath appeared to all Men then it appeared to the Heathens for they were Men. Reply It should have been said in the last Proposition viz. to all the Heathens to the Heathens it did for many of them were converted by the Preaching of the Gospel but what is this to thy purpose the Light in every Man cannot be called the Grace of God in that I proved it to be a Natural Light before But withal how camest thou to be so mistaken if thou hadst minded the Margin it would have corrected the reading but thou wast not willing it is not so in the Greek as thou reads it viz. hath appeared to all Men neither ought it to be rendred in the translation but thus the Greek hath it The Grace of God that bringeth Salvation to all Men hath appeared this then will not effect thy business yet unless thou wilt say that this bringing Salvation to all Men will do it but if Salvation be brought to every individual then every one is saved surely then it was only to every one that was saved by it The Third Argument of Bayly is W. H. calls it the Deity Ergo. This is a notorious falshood it 's well if not maliciously perverting my plain words I have given a fair account of it in my Answer to Crook Pag. here thou acts not according to the Light to do as thou wouldst be dealt withal The Fourth Argument is drawn from the Fruits of this Tree which thou Blasphemously calls the Tree of Life which should be spoke of the Person of Christ He and He only is the Tree of Life The young Man saith the Light that every Man hath is not the Light of the Spirit of Christ i. e. Of Regeneration and Faith because of it's Fruits which were these three 1. It taught that the first motions to evil arising in the heart if not consented to were not sin 2. That the Doctrine of Justification was a Doctrine of Libertinism 3. That Salvation was by our own Righteousness Now thou speakest not a word here to this corrupt Fruit that sprang from that which thou callest the Tree of Life but let us hear what the Fruits are as thou sayest Baily 1. Thou sayest It assented to the word of Christ and his Apostles therefore it must be the Spirit of Christ Reply The Devil did assent to the words of the Scripture it will follow then according to thy Arguing which I may not write 2. It doth not assent to all the Scripture which the Spirit of Christ doth for it taught him contrary as you may see in these three things 3. It assented only to the Abstaining from outward Evils which foolish talking and jesting were which it may do and yet not be the Spirit of the Son as I will make appear plainly in the Answer to thy next proof 2. Fruit. It convinced him of Evil and let us joyn the four following to this for they are all of the same nature 3. Kept him from stealing 4. From Lying that of few words was spoke to before 5. From doing any wrong outwardly sinning outwardly 6. It gave him strength and power to do that which was good in the sight of God and Men. Reply In this last passage thou greatly wrongs the young Man and in that other likewise viz. and delivered him from it his words are that he had power over Evil and was delivered but not that this Light within gave him the Power but let it go as thou wouldest have it what from all these therefore is thy conclusion It is the Spirit of Truth the Comforter that leads into all Truth pag. 30. Reply Then had Judas the Spirit of Truth that leadeth into all Truth the Comforter for the was convinced of sin and so the most wicked Man under Heaven hath sometimes convictions for sin 2. Then the young Rich Man had the Spirit of Truth the Comforter for he could say touching the commands of the Law All these have I done So had Paul before his Conversion while a Persecutor and Blasphemer for at that time he could say of himself touching the Law blameless Phil. 3. likewise by this Reasoning of thine the Pharisee had the Spirit the Comforter that thanked God he was not as others nor as the Publican Luke 18. it 's said Matth. 12.44 of the Jews that they were swept and garnished yet Satan entred outward Reformation of Life doth not evince the Spirit 's indwellings 7. Fruit. He had Joy Peace and Comfort in obeying the Light Therefore it is the Comforter the Spirit of Truth Reply Then had Paul the Comforter the Spirit of Truth before his Conversion Rom. 7.9 I was alive without the Law once What is that But that he had Peace before he came to have the Spiritual Knowledg of the Law convincing him that desires after evil though not consented to were sin 2. If all Peace was true then this Fruit would argue it to be the Spirit of Christ but all Peace is not right good true else why doth Christ say my Peace I leave with you John 14. and the Apostle speaks of the Peace of God that passeth all understanding c. 3. There can be no Good Conscience nor true Peace without Faith in the
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
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