Ainsworth the corrupt Doctrines of the Jews Now Josephus will tell thee that the Fruit which grew in the place where Sodom and Gomorrah stood was always Bitter and of a Poysonous Nature nay the Grapes and Apples there were so Rotten that if touched they would fall into Dust and Ashes that were fair to the Eye But you delight in such Childish quibbles J. C. pag. 16. Thy following words taste of the same Leaven like those Pharisees that said Christ was a Sinner when he had opened the blind Mans Eyes Let God have the Glory so sayest thou let Christ have the Glory for bringing this young Man amongst you Answ How wide art thou in applying this of the Pharisees the Pharisees did think Christ was a sinner we Believe he is the Holy and just One a Lamb without spot harmless and undefiled such an High-Priest became us to have They did not Believe that Christ was God therefore would not give the Glory to him We Believe according to the Scriptures that he is and was over all God blessed for ever Rom. 9. and therefore we give the Glory of all his works and of this work of his upon the young Mans heart in opening the Eyes of his mind to see the glorious Gospel and discern your delusion who was in his first Birth Spiritually-blind Thou and thy Brethren are worse than the Pharisees they acknowledged matter of fact but you deny this young Mans Eyes to have been opened when-as the most inlightened Servants of Christ whos 's same is in all the Churches of the Saints have owned it as an eminent work of the Spirit giving thanks to Christ for it J. C. pag. 5. Again thy words None of those that went out from you were properly of you had Received the Gospel which you Believe No it is not possible for any to receive it truely and forsake it What that Gospel is which you Believe it concerns you to search that it be not another Gospel Gal. 16. than the Apostles Preached Answ It doth highly concern us I grant for we are saved by the Gospel Therefore we have searched the Scripture which you despise and say is not the Rule Where do you search for the Gospel You enquire of the Light within as of the Oracle Therefore that Gospel which we Believe is not another but the same with that which the Apostles Preached We are Built upon the foundation of the Prophets and Apostles Christ himself not the Light within being the chief Corner-Stone Ephes 2.20 The Gospel which we Believe is that Good Ancient Everlasting-Gospel which was revealed to Adam fallen and in vain was that Revelation if the Light within would have shewn it viz. The seed of the Woman shall break the Serpents bead The Light within cannot be said to be the Seed of the Woman When the Woman that is not to Prophecy in the Church according to your interpretation is the Carnal part but it is Christ that in the fulness of time was made of a Woman Gal. 4. Again it is that Gospel that was Preached to Abraham viz. In thy Seed shall all the Nations viz. Jews as well as Gentiles of the Earth be blessed Which Seed the same Apostle in the same Epistle saith is Christ's Person This Gospel is witnessed by the Law and the Prophets and the sum of it is in Rom. 1.1 separate unto the Gospel of Christ v. 3. Concerning his Son Jesus Christ our Lord who was made of the Seed of David according to the Flesh This is more than to appear in a Body according to J Bolton's Faith and declared to be the Son of God with power according to the Spirit of Holiness by the Resurrection from the Dead in Cor. 1.15 I declare unto you the Gospel which I preached unto you c. v. 3. how that Christ died for our Sins according to the Scriptures v. 4. And that he was Buried and that he rose again the third day according to the Scriptures This is the Gospel and we confessing with the mouth this Jesus Christ and Believing with our hearts that God hath raised him from the dead shall be saved Rom. 10.7 For he was delivered i. e. to death for our offences and was raised up again for our justification Rom. 4.25 J. C. For there were those that perverted the true Gospel and turned it upside down and wrested their sayings to their own destruction and others departed from the Faith which Paul Exhorts Timothy to hold fast 1 Tim. 1.19 Answ It 's very true there were such in the Apostles times and they were those that made themselves equal to the Apostles they transformed themselves into the Apostles of Christ and said Paul was but Carnal walked after the Flesh and do not you pretend to an infallible Spirit equal to the Apostolical Spirit And have not you cryed down all sorts of Ministers besides your selves Now what was that perverting the true Gospel in the Galatians but joyning something to Christ in Justification viz. Circumcision whereby they would make every one a debtor to the whole Law that they must keep it to perfection which whether it be not the same thing that thou art pleading for shall be tryed as we go on Only herein these false Apostles were not so much to be blamed as you we read not that they deserted the person of Christ but you have run up and down the Nation with this viz. That the Light in every Man was Christ from that Text John 1. This was the Light c. J. C. That others departed from that Faith which Paul Exhorts Timothy to hold fast Answ Now John what is Paul's Exhortation to Thee Whenas thy Brother Bayly pag. 35. in a derision saith the Scripture which you call your Rule is not your Rule what matters it what Faith you are Exhorted to thereby why do you thus make use of it But let us see what Faith it was that these departed from in I Tim. 1.19 See that v. 20. mention is made of Hymeneus and Alexander Now in the 2 Epistle to Timothy Chap. 2.17 18. Hymeneus is named again and his Error particularly mentioned saying the Resurrection is past already v. 18. Hymeneus was for an Allegorical Resurrection within and now how often have I heard this that when I have spoke with your Friends concerning the Resurrection of the Body viz. That they witnessed the Resurrection They are for an Allegorical Resurrection This old musty Error of Hymeneus we all know you be guilty of Thou hadst better not named that Scripture Thou goest on J. C. pag. 5. And is not the Gospel the power of God Rom. 1.16 and the being led away by sin and lust a departure from or a denyal of the power as 2 Pet. 3.17 where the Apostle exhorts the Beloved that knew the Truth of the Gospel to beware lest they also should be led away with the Error of the wicked Answ The Gospel is the Power of God to Salvation Christ who is the
And Secondly because it is really in our minds and therefore ours Answ If thou look into the Epistle again thou mayest see thy mistake I give the Reasons why the Gifts and Vertues that Gods Spirit works in us are our Righteousness in contradistinction to the Righteousness of Christ wherby we are justified and the first Reason is because the Scripture calls Faith our Faith c. 2. Our Souls are the Subjects of this Righteousness it is really in our Minds now why dost thou make of thy own head this last Clause another distinct Reason when-as it is but the same in other words to explain the former Thou shouldest not wrong me in transcribing what I have writ But I attend thy motion Go on J. C. Parag. ibid. Yet thou sayest in this place Christ is really 〈◊〉 Righteousness Jehovah Tsidkenu What one while he is really Righteousness and another while not real but reckoned I would not wrong 〈◊〉 but thy words are plain Answ I suppose the Quakers will admire thee here as in all other of thy Cavils but what thou aimest at I know not well I suppose thy Invention here ran a Tilt and was low but I will adventure to reconcile the seeming Contradiction the Vertues and Gifts of the Spirit are really in our minds this is the Righteousness that Sanctifies Christ as the Branch and Jehovah with all he did and suffered personally is really our Righteousness for Justification and yet this Righteousness is a Reckoned Righteousness and imputed not inhering in us but very real still for there is a reality in God's Reckoning it to us and it is really ours as I said as if we had so done and suffered Some may busie themselves to find a Knot in a Bulrush J.C. pag. ibid. Thy calling William Penn a Novice manifests only Pride in thy self but it is no proof against him and the truly considerate will account thy charge upon him to belong to thy self till thou hast confuted his Arguments Answ The truly considerate weighing what there I charge him with will think it too little I charge him with this viz. That he 〈◊〉 the Doctrine of imputed Righteousness the Doctrine of Devils Now â— Novice is but one that hath been newly in the Faith and is pussed up But here he hath denied at once the Faith of all God's people in all Ages and maligned it making the glorious Doctrine of Christ to be Patronized by the Devil If Luther had lived and seen this he would have anathematized this Proud Man and thee John for thy thus questioning of it and nibbling at it But Remember Paul hath done it and it will stand upon Record against you viz. If any Man Evangelize otherwise than we have let him be accursed John who will think thee in earnest in thy seeming good words in owning this Doctrine as before and after when instead of bearing thy Witness against this Shuttle-Cock thou callest me to Answer his Musty Popish Arguments which which he hath penn'd against imputed Righteousness John they are all Answered already by those that the Lord raised up against Bellarmine the Jesuite and other Papists by Downham Ames c. Let the Reader call to mind before I leave this J. C's Profession viz. I Believe Salvation by the imputed Reckoned Righteousness c. But you will cease to Breath before you will cease Deceiving and yet here takes part with Penn's calling it a Doctrine of Devils J. C. Thou sayest If Jesus Christ had the guilt of sin really charged upon him what Dost thou suppose the Innocent Lamb of God to be really guilty of Sin What Blasphemy is this What really guilty of that which thy self saith he neither did nor had Yet thou bringest Scripture to prove it 2 Cor. 5. ult Answ This is an old Rotten cavil of the Quakers which I have heard often and of their Brethren the Socinians in their Books Christ was the Lamb of God I acknowledg not the Light within as Fox and others say that John pointed to the Light within when he said the Lamb of God c. and this Lamb of God was in his own Nature innocent without Spot Holy harmless and undefiled and thou sayest I write that he had no sin i. e. inherent as you see in the Epistle nor did any sin which is true Yet in my own words I dare say again that Christ had the guilt of sin really charged on him yet am I no Blasphemer no thou chargest Paul that saith in 2 Cor. 5. ult He was made sin to which thou answerest not a word if he had not sin on him God in Righteousness could not have punished this innocent Lamb But thou art ashamed I tell thâ—e of Christ's Cross this is foolishness to thee viz. Christ to be made sin J. C. pag. ibid. Thou useth many words to prove the imputation of Christ Righteousness to Man while in Sin and Rebellion against God Answ If thou cou'dst have found any words importing so much no question thou wouldest have repeated them over and over but there are none I am pleading that this Righteousness is imputed to Believers it is offered in the Preaching of it to poor sinners and if God gives Faith it will change their hearts we will grant that when God comes to justifie he finds all in sin ungodly Rom. 5. Rebels Enemies but he leaves them not so but gives strength to them not to trade in sin it hath not Dominion over them but we are not ignorant that by this Phrase viz. Our being in sin The Quaker understands sin being in us and so we still say that Christ's Righteousness is imputed to them that are in sin and Rebellion i. e. sin dwells in them otherwise no need of the imputation of the Righteousness of Christ And therefore these things are not contraries to have sin working in us and yet by Faith in Christ to be righteous and justified and at unity with God reconciled to him while that which is contrary to God dwells in 〈◊〉 being justified by Faith we have Peace with God Christ hath slain the Enmity and made us one with God in friendship with himself so that notwithstanding that Maxim of thine of contraries this is true That a sinner i. e. one that hath sin in him at the same time though sin in it self be contrary to the Nature of God and so impossible it should be in Unity with God may through Jesus Christ be justified and have Union with Christ J. C. Parag. ibid. Vain Man Doth not the Apostle James Chap. 2.20 say that Faith without works is dead Answ He doth so and we believe the Scriptures cannot be broken but are these two inconsistent viz. To have sin dwelling in us by which you understand Rebellion and being in sin see Mr. Faldoes Key and having Faith with good Works We say Faith is dead and so no Faith at all without Works but only so called But again May there not be a Living Faith and so Cloathed with
God 5. Dost thou Believe that the Man Christ is any where now in being besides that being that the Quakers say he hath in them and if so â—here is he In Heaven Earth or in every Man and every Greaâ—re 6. Whether the Light that you say every Man hath be a Creature or no 7. Whether the Light that every Man hath be of the very same Nature with the Spirit of Faith and Regeneration or of a different kind or take it thus Whether it differ from the new Creature in â—â—cie 8. Whether that which Jesus Christ of Nazareth did and suffered above six hundred years since in Judea be not the matter of fallen Man's Instification in the sight of God 9. Whether any actions or sufferings of any besides these of his have â—y merit worth desert in them to purchase anything at God's hand for any of Mankind 10. Whether Christ Jesus died in the room place stead of any or only for their benefit or advantage 11. Whether God's imputing Righteousness to any Man be any thing else but his putting Righteousness into the Creature by Sanctiâ—ing of it 12. Whether Justification be not an Act of god in absolving and â—â—quitting a sinner for Christ's sake in opposition to condemning as in Rom. 8. Who shall lay any thing to the charge of God's Elect it is Gad that Justifies who shall Condâ—mn and accounting him Righteous for the personal Righteousness sake of Christ that was wholly without the sinner 13. Whether God doth not find every one ungodly and in their sinâ— when he first gives Faith to them that justifies them according to that Rom. 5. He Justifieth the ungodly 14. Whether by the Blood of Christ thou mean est any thing that is not in thy heart and soul within thy self whether thou meanest that material Blood that was shed from that material Body of Jesus of Naâ—â—teth when he did hang upon the Tree at Mount Calvary without the Gates of Jerusalem withal his material real sufferings both of Soul and Body 15. Whether that Blood theâ—e shed was not the Blood of God according to Acts 20.28 he being God as well as Man 16. Whether Remission of all sins was not actually purchased by the Death of Christ above 1600 years since for all that have been or shall be saved 17. Is any Man any father Justified than Sanctified any farther forgiven than according to that Degree that sin is Mortified in him 18. Whether is Justification any thing else but an Act of the Light within every Man upon obedience to it giving Peace 19. Whether is there any good work done by any Man before he is Justified and forgiven all his sins 20. Whether Faith as a Habit in or Act of our Mind or any good work proceeding from the Spirit in us be any part of that Righteousness that Justifies 21. Whether there is any such thing in the Nature of God as Vindictive Justice so that sin must be punished upon all them that accept not of the Atonement of Christ Jesus by the Sacrifice of himself 22. Whether the Light within or the person of Christ without be the object of Justifying Faith or whether Faith be any thing but obedience to the Light that every Man hath 23. Whether have not all the Sons of Men Christ excepted the guilt of Adam's first transgression upon them before they are Justified and called and so are by Nature Children of Wrath Rom. 5. in him we all sinned 24. Are any so perfect in this Life as to be above the confession of Sin to God 25. Of what Use is that Intercession of Christ as a High-Priest in Heaven 26. Whether there be a higher Prophecy than the Writings of the Prophets and Apostles and it so where is it and what is it 27. Are not the Holy Scriptures of the Prophets and Apostles the Rule of Faith and Life 28. Whether dost thou believe that the sime natural Body of Man after the departure of the Soul from it doth rise to Life again 29. Whether are our distinct personal Beings preserved in the future state whether we lose them being swallowed up into God at death 30. Whether the Light that every Man believed in obeyed trusted to is not the Jesus the Righteousness the Justification the Blood the Remission the Mystery the Experience the Faith the Cleansing the Sanctification the Shedding Drinking Sprinkling of the Blood is it not the price of infinite value that freeth from the Wrath is it not the Life the Vertue of the Blood the choice Raiment the putting it 〈◊〉 the opening of the Understanding to know the Mystery which words and phrases are all in this thy Testimony Answer plainly is there any more in thy whole Treatise and this Postscript than this viz. to the Light obey the Light and whoever doth not is but in the History is but a Prodigal in a 〈◊〉 Country seeding among the Swine a poor naked starved Sinner every one that takes not up this Pâ—inciple i. e. is not a Quaker Let the Reader in these two following Columns compared together 〈◊〉 how near a kin the Quakers erroneous ways opinions and Practiâ—â—â— are to those of the Papists and so judg whether they had not their Original from Rome and John Crook do thou see thy self in this 〈◊〉 and behold thy spots that they are not the spots of God's Chilâ—â—â— see how like the Daughter is to the Mother the young to the 〈◊〉 Antichrist and repent and come out from among them lest thou with thy followers tast of her Plagues The Quakers and the Papists Parallel'd The Quaker The Papist 1. THe Quaker Believes that every one of then Teachers is infallible whilst he is a Preaching and Writing in or by the Light 1. THe Papist Believes that the Pope is infalâ—ibâ—e in the Chair 2. That the Body at Devonshire House must determine all things and every particular Quaker is to stoop to the Light of that Body although his and her particular Light dictates otherwise See the Book stiled the Hypocrisie and Tyranny of the Quakers 2. The Papist for an implicit Faith and a believing as the Church believes 3. The Quaker sets up his Light within equal with the Scriptures nay above them 3. The Papist sets up their Traditions equal with the Scripture 4. The Quakers are for Enthusiasm immediate Revelations and Voices and Visions 4. Many of the Papist's Doctrines and Orders came this way by pretended Revelation see Stillingfleet's Fanaticism of the Church of Rome 5. The Quakers say the first Motions to evil arising in the Heart if not consented to by the Will are not sin 5. These say the same viz. that Concupiscence is not sin 6. For Perfection in this Life 6. So the Papist for a State without sin in this Life the Beguardij in Germany Stillingfleet Idolatry of the Church of Rome Page 294. 7. That to attend to the Light that every one hath is sufficient for Salvation 7. See Stillingfleet idolatry pag. 295. That
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
that deep silence thou intimates in case we did look for such an effusion of the Spirit as was at first knowing that the Apostles themselves at Jerusalem waiting for the Promise of the Father Acts 1.14 continued with one accord in Prayer and Supplication I suppose it was not mental Prayer in a silent meeting but we believe by an ordinary Revelation of the Spirit upon our minds in the diligent reading of the Scripture we may be able to understand the Mysteries necessary for Salvation 1 Cor. 2.18 The Spiritual Man discerneth all things J. C. Thou sayest we are to conceive of God according as the Scripture sets him forth to us Ans Thou mightest well have joyned that to this which immediately goeth before it viz. we are prone to measure God by the Rules of our own imagination and to think that what appears to be Righteousness with us is so with him but this would have prevented thy following Cavil I insert it lest the Reader should not have the Epistle by him I ask now Whether the Scriptures or our imaginations and thoughts be the Rule whereby we are to measure God and true Righteousness J. C. pag. 16. But the Scriptures contrariwise Condemn all Mans conceivings saying Eye hath not seen Ear hath not heard it hath not entred into the heart of Man to conceive Answ When I say We it 's plain I understand Saints and Ministers that have the Spirit not those that are totally destitute thereof For I write to a Church of Christ direct my Speech to them and by way of digression to my Brethren in the Ministery And though thou apprehendest none but Quakers and their Ministers have the Spirit give me leave to think that others have and these to whom my Epistle is sent so that thou dost but here trifle as in other places and very Childishly the Scripture doth no where condemn Man's conceivings of Godly the Scriptures and according to them The Scripture thou mentionest here speaks of the natural Man 1 Cor. 2.14 opposed to the Spiritual i. e. the Man that hath no more Light than that which every Man hath Why art thou angry with this John if any do conceive of God according to the Scripture he conceives aright of God and it argues he hath the Spirit But I know where it pincheth thee thou wouldest not that any should conceive of God according to the Scripture but according to the immediate teachings of the Light within I know John thou art an Enemy to the Scripture as shall appear as we go on J. C. ibid. The Scriptures are true as God means them not as Man by his conceivings interprets them Answ If thou wouldest speak out thou wouldest say that this God that only gives the meaning of the Scriptures is the Light within so that according to thee none can give any true meanings of the Scripture but John C. and those Brethren of his in the Minstery Thou art herein as bad as Muggleton the Prophet he saith none can interpret Scripture aright but he Thus John thou hast set up a few Popes at Devonshire-House from whom as from so many Oracles we are to receive the true Interpretation of Scriptures it 's true what thou sayest here But doth not the Spirit who is God give the meanings of the Scriptures in the Scriptures Do not they Interpret themselves best When thou sayest as viz. Man by his conceivings Why are not the Saints Men And the Ministers of Christ Men Ours are still though yours be Women and Virgins But J. C. how didst thou forget thy self in contradicting the Oracle G. F. who said that the Man in the Male and the Man in the Female may speak and so Interpret Scriptures in your Meetings and here thou sayest Not as Man by his conceivings Interprets them J. C. And the understanding of every true Disciple must be opened by Christ before he can rightly know them as it is written he opened their Understandings that they might Understand the Scriptures for till then they are a sealed Book to the Learned and Vnlearned Answ This likewise we acknowledg to be true but then do still query Whether this Light that openeth the Understanding of every true Disciple be not the Light within that every one hath if not then the Light within cannot do it thou grantest and that Scripture thou namest confirms me that thou hast forsaken thy Principle about the Omnipotency of the Light within for in the last of Luke that opening of the Disciples Understandings surely was another thing than any teachings of the Light that every one hath It was some Beamings of the Spirit at that time enlightning their Understandings which are of a different nature from that Light that every one hath as in time we will make evident I grant in the close that the Scriptures are a sealed Book both to the Learned and Unlearned that have not the Spirit of Christ according to Jer. 55.21.11 12. Only I query whether still it be not a sealed Book to all but the Quakers Thou goest on to the next Paragraph of the Epistle and meddles not with a word of this more so that I take it for granted and let the Reader take notice of it that J. C. consents either to this first Principle in the Series of the Principles as in order they are laid down viz. that such is the Purity of God that nothing is accepted by him but what is every way compleat and perfect and if so then he believes that Righteousness within which consists in the vertues and gifts of the Spirit in every Quaker is every way perfect and compleat and for this compleatness is accepted and that it will hold the test before God's Tribunal and so will justify us and that it is beyond the Righteousness of the Elect Angels or he doth not consent to it if so then he is afraid to touch it but silently passeth it as a Principle that is altogether too strong for him to encounter though it 's the basis of all the rest touching Imputed Righteousness J. C. pag. ibid. Thou utterest many words about the Confession of Sin as if the Quakers were against the Confession of sin to God Answ As to this Head or Principle that is also asserted thou dost not speak any thing viz. None of the Sons of Men since Adams fall that was no more than Man hath ever brought neither can any of them bring this perfect and compleat Righteousness to God either thou consentest to this or no if thou dost as by thy silence it should appear then what becomes of the Quakers Perfection that thou and all have pleaded for It is then a Perfection that is not a compleat Righteousness if thou dost not think this true thou playest the Hypocrite in not contradicting it but if thou would not juggle and play Leger-de main thou dost think that Man can bring a compleat perfect Righteousness since the fall and this Righteousness is in every Quaker wrought
not my Judgment He can speak any thing with his mouth to the people and believe the Contrary thing in his Judgment at the same time But to the matter Thou askest me where I find such a word in Scripture as Contrived as if I err from the from of sound words Now John I could be heartily glad if I had never heard a more unsound word from the in thy preaching thou might well have joyned that to it which I have writ in the 6th Head viz. in infinite Wisdom contrived This makes it sound a little better I confess I might have said appointed and that had been the very Scripture-word But this is such another mighty Stone as J. B. threw at me at Hartford when he told me humane Nature of Christ was a word I must not use because not in the Scripture But John is the import of this word any more than appointed ordained willed purposed and are not all these in Scripture Rom. 3. he 〈◊〉 set forth 1 Pet. 1.20 who was fore-ordained But I begin to be 〈◊〉 of playing thus at Pash-pin with thee J. C. Parag. ibid. Sometimes calling Faith our own Righteousness and again without Faith it is impossible to please God as if a Man could please God by Mans Righteousness Answ We have not yet done Who but thee John sees any Contradiction in this Faith as a Habit or Act in us is our own Righteousness I have all along distinguished between Chri'sts Righteousness and Faith in the Epistle this may be seen that upon that Scripture 〈◊〉 4. Abraham believed and is was 〈◊〉 to him for Righteousness I say not the action of Believing but that which he rested upon justified yet this is true likewise that without Faith it is impossible to please God because Faith doth trust to those Sufferings that did pacify please God yet Faith did not dye on the Cross So that we please God by Faith not as being an Habit or Act in us barely so considered but as it doth relate to its Object and takes hold of the Object God is pleased not for Faiths sake but for Christ's sake that Faith Receives I query John whether it be the hand that receiveth the mony or the mony that enricheth yet the mony without the hand is not received whether was it the Eye or Serpent that healed yet not without seeing Did Abel's Faith without Christ make his Sacrifice acceptable or please or pacify God or was it the Sacrifice of Christ that which his Faith respeâ—ed But if you will in this matter hear Fox speak more plainly for John will not pull his Mask off yet Fox's great Mystery pag. 49. This Justification is by the Faith of Christ within for all the Holy Men of God were Justifyed by their Faith and that Faith is in their Heart So this is that the Quakers with their Brethren the Romanists contend for viz. Justifying Righteousness to be within because Faith is within in opposition to which we say Faith is taken Relatively with its Object Christ and so Justifyeth even as David also describeth the Blessedness of the Man unto whom the Lord imputeth Righteousness without Works 〈◊〉 Blessed are they whose iniquities are forgiven c. J. C. pag. ibid. Thou sayest the young Man may now engage without any Peril any Quaker in England This is like Goliahs Boast but let 〈◊〉 him that putteth on the Harness boast as he that putteth it off I suppose 〈◊〉 if not thy self will be of another mind when you have impartially 〈◊〉 the Reply to the young Mans Book to which I refer the Reader to Judg of his great ability or rather his confused indigested thoughts concerning the Mysteries of God and Christ Answ I know the Quakers so well John that they are to me a very inconsiderable Enemy insomuch that any one that hath but by the Holy Ghost been taught the Principles of the Christian Religion may encounter with them and that with little difficulty or danger and when I cast my Eye abroad who they are that you have prevailed with to fall in with you see some you fell upon as Simeon and Levi did upon the Shechemites when they were sore under troubles of Conscience from awakings by the Law before any healings came by the Gospel and picked up them others were straglers from the Camp either that have been cast out of Churches or never setled in any way some that have taken up some prejudices against Christians or through some 〈◊〉 and Ambition highly discontent a sound humble Christian is out of your reach I have talked with many and could not find any of this people that could even give any telerable account of the Christian Religion And how many turn Quakers whose hearts are not turned to God a change in their Carriage and Garb but not in their Soul the same Passions and Pride 〈◊〉 Now Glory if you can in such a Regiment The young Man I confess is no Goliah but more like a Stripling and to take off from the Credit of the story hath been reported by you to be but a meer Boy but in God's strength both he and I have put on our Harness and will not put them off as long as you fight against the Truth and may and will boast in Jesus Christ and in his Truth and Love towards his Elect as the Captain of our Salvation J. C. Pag. ibid. Whereas thou sayest the Quakers keep people in perfect Popish Slavery the Quakers knew no Bondage and Slavery like the â—â—â—dage and Slavery of Sin which you believe all Men must continue in 〈◊〉 of Life and so thou refers us to thy Brother Baylies Book Answ I never saw a people in more perfect Bondage There is nothing more plainly appears than Bondage upon them it is written upon all their Words and Carriages the Principle of the Quakers tends to perfect Bondage viz. That they are to give heed to something within as to an Oracle which hath put many on to hard and difficult tasks going beyond Seas going naked long fastings going three Miles upon their Knees c. and no resistings is not this Bondage and is not this in your Religion viz. That it is to be Obeyed as Fox saith for Life and Salvation and that to perfection That your people sit Brooding upon this Principle in expectation of a Chimaera perfection in this Life must not this be Bondage to the uttermost Now what if they dye before With what fears must they needs depart Only you have got the Popish knack to tell your people that Concupiscence is no sin i. e. evil motions arising not consented to are not sin And here I will take leave in a Digression to propound some Arguments against that error of the Quakers viz. That first Risings to evil in the heart if not consented to are not sin desiring J. C. to give a fair Answer to them 1. That which the Apostle of Christ Paul calleth by the name of 〈◊〉 surely is
be seen his Justice the Holy Nature of God is such that he cannot but be against sin and punish it he cannot indure iniquity to speak properly there is no such thing in God as Wrath as it is a boyling up of anger to the height but it is his Holiness Justice this is attributed to God after the manner of Men in that God when he comes forth in Justice to punish he Acts as if he was in Wrath Now if all the sins of the Elect were charged upon Christ then all that Wrath i. e. Justice of God that was obliged to punish these sins must exert it self upon him that had those sins Yet is there Wrath enough i. e. Justice in God to punish sinners that believe not nor trust to the Grace of God in Christ such proud Pharisaical ones as thy self if God give thee not Repentance who mocks thus at Christ's Cross I say again that Justice of God which the sins of all the Elect for whom Christ died deserved which was infinite was exerted upon Christ and God doth noâ—â—â—g toward the Elect to satisfie his Justice All Afflictions are Chastiseâ—ts in Love towards them as the Scripture speaks but are all Elect 〈◊〉 all Faith Are there not multitudes that believe not and so are 〈◊〉 punished here and damned for ever There is Wrath i. e. Juâ—â—â—ce upon them that will not come to Christ and receive the Atoneâ—â—t As to that passage viz. fear of miscarriage I say this Doctrine 〈◊〉 ours begets in them who have the Faith of it and see themselves interessed in Christ Confidence Comfort Joy Establishment insomuch that those tormenting slavish despairing fears of being damned lost reprobate are dispelled therefore it is expressed by the young Man to this purpose viz. fear of Miscarriages to the loss of my Salvation a true fear of God lest they should offend their Father by â—nning against him is never separated from those that believe this Doctrine yet this is true Luke 1.74 Being delivered from our Enemies we should serve the Lord without fear in Holiness and Righteousness But W. B. Thou art for such a sound Doctrine it seems in the belief whereof thou mightest still fear miscarriages to the loss of thy Salvation i. e. so as to despair and be damned and likewise such a Doctrine that teacheth that some of Gods wrath might light upon thee unless by thy works from the Light that every Man hath without the Atonement of Christ thou couldst satisfie and appease it Baily And that satisfaction was made 1600. years ago for all sins past present and to come The Devil might play what Cards he will â—â—w if this be true there is no need to fear the loss of Salvation through miscarriages Reply The Papists are of this mind viz. That there is no assurance of Faith to be attained in this Life but that it 's the Duty of Christians to doubt all our days thus likewise the Quakers But remember Baily though thou sayest the Devil might play what Cards he would yet the Devil is never so beaten as when this blessed Doctrine of Free Grace is revived Witness Luther's time the Doctrine of Justification by Faith alone in Christ's Blood which that Worthy of Christ maintained in the Face of all Merit-Mongers and Shavelings and Hypocrites did in very many places and among multitude of Souls put the Devil quite off his play and laid open his shuffling tricks praise to the most high for that time Luthers followers were Holy and yet believed the forgiveness of all their sins by Jesus Christ Could we but know your â—hind concerning this Truth we would write more but it is not your time as yet to open your selves but let me query are any sins at all forgiven by Christ's sacrifice and Atonement If so then I ask if theâ— sins are only sins past i. e. only those committed before we attend 〈◊〉 Light if so then how are those sins pardoned that are fallen into afterwards We do believe according to the Scripture That the Blood of Jesus Christ his Son cleanseth from all sin 1 John 1. That being in Christ God hath forgiven us all Trespasses 2 Col. 13. Acts 13.39 By him all that believe are Justified from all things c. all sins past and present are Actually forgiven us all sins to come not yet committed virtually If any one sin be charged upon us there is condemnation but there is now no Condemnation to them that are in Christ Rom. 8.1 Baily And that was needless Doctrine of Christ to bid his Disciples Watch and Pray Matth. 26.41 And of the Apostle Peter who bid them give all diligence c. Reply These Exhortations are means that the Lord makes use of to continue the Elect for whom Christ died in perseverance and God thinks them not needless Baily Who among all the ungodly in Christendom so called would turn their ears from this kind of Doctrine O ye Daubers and so Railes on Reply This Doctrine of Grace and free Remission of sin is sent on purpose for the ungodly and sinners remember Christ came to call such not the Righteous to Repentance i. e. those that think themselves Godly and are not as the Quakers do despise this Doctrine W. B. who wouldst thou have saved only Godly ones i. e. those that think themselves so and have no need of an Atonement and forgiveness O that all the ungodly in Christendom would turn their Ears to this sweet Doctrine it would effectually change their Hearts Blessed be God we have so good a Doctrine to Preach for we are all ungodly ones by Nature and are all transgressors of the pure Spiritual Law of God I see the Pharisees are still angry with the Gospel Baily Was there ever such a Doctrine Preached by any of the Holy Men of God as this since the beginning of the World Reply But what Doctrine dost thou mean It must be that viz. that the Righteousness of Faith by which we are Justified is wholly without us now that this Doctrine was asserted in all Ages by all the Holy Men of God let the Scripture be Judg betwixt us I have said enough to this in my Answer to Crook which I pray thee peruse and the Lord open thine eyes for I know thou art blind there the Reader may see we own Faith to be within but the Righteousness that Faith Embraces is without for Christ's Person is the Subject of it and 〈◊〉 either as an Act or Work of our Mind is not the Righteousness that Justifieth B. Search the Scriptures and see which ye call your Rule Reply Are they not worthy to be called the Quakers Rule which 〈◊〉 call your Rule wouldst thou like that Language used to thee if thou art married the Woman thou calledst thy Wife if thou hast an Estate the Ground the Land the Houses thou callest thine would iâ— not imply a denyal of thine Interest Property Title and that the Man that spake so had a mind to wrong
THE Quaker Converted to Christianity RE-ESTABLISHED Upon the same sure safe and only Foundation Jesus Christ crucified and his Righteousness imputed for Justification Having yet no mind to change the sweet and easie Yoke of CHRIST's GOSPEL for the Old Covenant-Yoke of QUAKERISM which he found so burdensome and intolerable OR A full REPLY to a Book entituled Rebellion rebuked written by John Crook and William Baily both in the Ministry among the QUAKERS Written by WILLIAM HAWORTH a Contender for the Faith once delivered to the Saints With an Account from WILLIAM DIMSDALE the Person so frequently mentioned in this Treatise Acts 13.8 But Elymas the Sorcerer withstood them seeking to turn away the Deputy from the Faith Mat. 23.13 But wo unto you Scribes and Pharisees hypocrites for you shut up the Kingdom of Heaven against men for ye neither go in your selves neither suffer ye them that are entring to go in LONDON Printed for Jonathan Robinson at the Golden-Lion in Pauls Church-yard Anno Dom. 1674. AN EPISTLE TO JOHN CROOKE Wherein his EPISTLE is Answered JOHN CROOKE MY first coming to Hartford was soon after some sharp and long Buffetings that I had been exercised withal as my Christian Friends know The Lord was but then rebuking Satan taking the Lyon off me and delivering me and restoring Comfort to me there did remain many impressions of those Buffetings upon my Spirit which the Lord in rich Mercy hath since healed and taken away the smart and pain by giving me Faith in the Blood of sprinkling much Guilt and Filth was left upon my Conscience contracted by that long Combate Satan finding so much in me to work upon but there hath been a washing and pardoning and reconciling and Sanctifying since that time Coming to Hartford I found many of the People called Quakers Inhabiting there was glad in this respect that I might thereby have occasion to try their Spirit Way and Doctrine farther which at London and elsewhere I had been frequently searching into Hereupon I refused no Converse or Society with them and my behaviour towards them was with Love and sweetness insomuch that I have in my publick Preaching given offence to some of â—r bearers in that what was commendable in the Quakers practice I have reckoned up and praised at such times as I have Preached Truths against their Opinions My carriage was such towards you that it was frequently reported that I was not far from you that I was coming to you I was very willing to entertain discourse with any of you and with thee when it was desired by some which was effected it appears thou hast not forgotten it in that thou mentionest it in this Epistle that it was in some freedom from Heat and Passion That Meeting was beneficial to us by reason of a Concession from thee at that time viz. That the New Creature was an higher thing than the Light within and that you did but point out people to the Light in order to the New Creature Remember this John of which there are many Witnesses Within two days I had another discourse with thee in the Town and I dare appeal to all the Light thou hast in thy Conscience if there were not much extravagant Heat that day in thy self and Friends Thou may'st John to this day hear it that some of thy own party said that John Crooke was not in a right Spirit that day Pray forget not John what a good and wholesome Truth thou opposedst that day viz. the everlastingness of the Covenant of Grace saying that David was out of Covenant when under his Temptation This thou knowest Arminius is for and all the Jesuits viz. a Total falling from Grace In that dispute I dare not say I had no itch after applause or vain Glory stirring in me nor any anger but I can say through Grace my main design was for the defence of the Truth for the prevention of errours Not long after this God's providence ordered a Prison for me where there were many of thy Brethren forty or fifty some of them were Teachers and had been for some considerable time Here I had a fair opportunity of making inquiry and informing my self whether the things I had heard reported of this people were true as to their Opinions whether I had such cause to be so jealous of them as I was having discoursed them before the Lord keeping up this Principle still in me that I would follow Truth in whomsoever I found it Here many days did I engage in debates with them touching many great things in Religion viz. Touching Original Sin against this that any such thing was upon Children when they come into the World they did contend viz. Christopher Taylor Lewis Lacondy with others of them The last named asserted that a Child when born is as innocent as Adam in Paradise was before he sinned Christopher Taylor disputed very much against the Resurrection of the Body with me This same Christopher called the Doctrine of Election a Devilish damnable and Blasphemous Doctrine How often did I beâ— this Man repeat this in his Preachings do this and Live which is the voit of the Law in opposition to the Gospel Rom. 10. Thomas Bur of Ware did at that time acknowledge in my Chamber that be apprehended nothing in the point of Justification that we talked of These are Teachers in your Israel And how many times have I heard this Man run in his speaking among the people into most strange uncouth dark unintelligible nonsensical Allegories upon the Scriptures The Lord lay not this to some of your Charge that are greatly guilty of a dreadful abuse of the Holy Scripture this way and you do still up and down the Countries confound the poor people that must stand and wonder at that which neither they nor the Teachers themselves understand Thomas Moss of Balwick did argue this with me so long that I durst talk no longer lest I should have been an occasion of his Blaspheming viz. That Christ could not be born of the Virgin Mary in case she was a Sinner without sin Thus was I trained up with them eleven Months heard their Prayers made many a time and was glad to hear them in the seeming fervency and Zeal but these Prayers were not to me like the Prayers of the Holy Men of God Ezra Daniel c. Not with Confessions neither did I ever â—ear such an expression as this which Daniel bad viz. For the Lord's sake I could not discern that any use of Faith was made of Jesus as a Mediator now without while the Spirit did seem to stir up sighs within I understand withal this to be one of the first-born of your errours which Thomas Bur would not deny viz. that every one of your Teachers is equal to the Prophets and Apostles and so their writings equal with the Scripture I told Christopher Taylor what William Penn said to a friend of mine viz. that George Fox was as good a Prophet as
so then Ignatius Loyola the first founder of Jesuitism was a Quaker as you may see before Pag. 72. 3. Thou implyest that God is offended by putting off the Hat in Saluting a Friend then it must be a sin and if a sin a breach of some of the words of the Moral Law delivered by Moses and if so I ask of which Whether of the 5th viz. Honour thy Father and Mother 4. It seemeth thou thinkest a Man ought to keep his Hat on though he is perswaded otherwise and so acts against his Light The third thing Bayly saith the young Man was no Quaker because of that passage that he hath viz. I was ready to assent to every thing the Quakers did whether I saw ground for it or not upon which thou askest whether this be the Quakers way Reply He saith only That he was ready to assent not that he did assent 2. I appeal to any impartial one whether there be not as perfect superstition among the Quakers as among any people under Heâ—ven an affected doting imitation of their Teachers in many things whether any ground for them or no in themselves 3. See the Books stiled the Spirit of the Hat and the other called the Tyranny and Hypocrisie of the Quakers there may you find instances by name of some Quakers that have been called upon at Devonshire-House to submit 〈◊〉 the sence of the Body though it was not according to the Light that he or she had at present The 4th thing is about that manner of Speech which the Quaker 〈◊〉 viz. Thou and not You to single persons asking whether it be the Quaker way Reply Yea it is the way of some Quakers whom I know and coulâ— name they do speak in this common way which is as proper thougâ—â— not in other Languages yet in ours as the other as instances you 〈◊〉 in the Translation of the Scriptures into our Language but to concludâ— this the young Man was of this mind Pag. 3. of his Book viz. the finding something within that did convince him of sin and hearing 〈◊〉 Jesus that came to save sinners because likewise the Quakers 〈◊〉 much of the Light that every Man hath and that there must be Obedience to it did believe that this was the Christ and so did obey the Light 〈◊〉 Christ and found a reformation insomuch that Pag. 8. he thought that he was perfect and without Sin and that he had not if God should call him out of this World one sin to Answer for Now Bayly is not he that is of this mind a Quaker yea a perfect Quaker to Believe the Light within to be Christ to obey this as such to be faithful in it to a Pretended perfection is not this the Faith Way Spirit Principle Life Soul of a Quaker And thou canst not Bayly refuse any but own him that is thus minded although his Light at present tells him that he ought to put off his Hat and Salute his Neighbour and that by his Light he seeth no warrant for silent Meetings and that it will give him leave to say You as well as Thou unless thou wilt take up and defend this Prnciple which is already started at Devonshire House viz. That every single person must be guided not by his or her own single Light But by the Light of the Body of your Teachers which Penn hath pleaded for in a late Book So then your first professed Principle is gone and every one must no longer Act as he is guided by his own Light Answer plainly Bayly and rail no more for my calling him Quaker I do still believe by all that ever I could learn by my Converse with the Quakers and reading their Books that he was as real a Quaker as was in England had as far improved their Principle as any of you as for the other things thou mentionest they are but the Appurtenances of a Quaker He that hath the Soul and Body of a Man is certainly a seal Man although he wants some Hair or Nails or the like So here or I look upon this Clownish Custom rather as an excrescency from the Body as a Wen or Wart or some proud Flesh rather that is arisen and grown out of your false Principles that leads directly to Pride and Affectation and singularity in Carriage and Behaviour placing Religion where Christ never did in Hats Lace Ribbon saying You and Thou c. So that Will. Bayly I have not lyed as thou sayest but have told the Truth and need not be ashamed of it The young Man hath sufficiently in his 〈◊〉 Book testified that he was a Quaker which the Reader may view In Pag. 24. Thou lookest upon this abstaining from saying You in our ordinary discourse to be that bridling of the Tongue spoke of in James 1.26 Now I query is every one that useth this mode of speaking guilty of an unbridled Tongue And doth every one that is such deceive himself and his Religion in vain And so he is damned Again I query whether James the Apostle doth not by this viz. not bridling the Tongue understand the same with that in Chap. 3. giving Liberty thereunto to Curse Men v. 9. while we pretend likewise to bless God therewith now if any people in England he so guilty as you this way let others judg so that sooner might all the Wild-Horses in a Country been ruled and broke with Bitts and Bridles than this people caused to desist from cursing all about them What a bridled Tongue this Baily hath you may see in his Book which is full of Railings In the same Page thou speakest of thy sufferings for these things Reply We Justify not them that persecuted you but say if you suffered not in some things as busie-bodies in other mens matters disturbing many a Holy Man in his Ministry but as Christians you need not be ashamed glory not in your sufferings but learn to glory in Jesus Christ In Pag. 25. Thou assertest that silent Meetings are a means through which the Quakers came to know the Lord and thou goest about to proâ—â— that the Writers of the Scriptures and Holy Men of God of old calling them your Brethren were for silent Meetings in their Practice Reply I have read in Rom. 10. v. 17. That Faith cometh by hearing but thou assert'st it cometh without hearing v. 14. How can they beâ—â— without a Preacher but thou hast found a way by silent Preaching 1 Cor. 1. it 's said By the foolishness of Preaching to save c. but it 's foolish to talk so here is a way found out to save without Preaching I query what that Lord is and what that Salvation is that ye came to know by silent Meetings Whether any other than the Light within and Obedience to that Light and thereupon some Peace which indeed may be attained without the Gospel being heard The Indians have this in their Religious Meetings but can Jesus Christ the Lord and Salvation by him be known
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
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
our Persons it is nothing but Sanctification the Quakers think nay nothing but an Obedienâ—â— to the Light that every Man hath B. According to the Scriptures of Truth Reply But yet not worthy to be the Quakers Rule it s well we call these Scriptures our Rule which are owned by the Quakers to be Scriptures of Truth B. And yet desire that the Gifts and Vertues that the Spirit of God works in our minds may stand Reply But why dost not thou speak out do you desire that they should stand for Justification B. Had not Gamaliel more Wisdom and Patience c. Who said iâ— the Work was of God it would stand and they could not overthrâ—â— it Reply That work was the Preaching of this Doctrine that we assert as thou mayst read in Acts 3.30 31. The Death of Christ and his Exaltation and Repentance and Remission of sins through him which Doctrine ye do plainly oppose and instead of Jesus of Nazareth ye set up Nature in his stead and say B. Man's own Righteousness is Rotten and must fail as in the last page of your Book Reply The young Man speaks this of a Righteousness that some go about to set up in opposition to the Righteousness of Christ apprehending which is true that there is no Christian that hath any 〈◊〉 of an inherent Righteousness but is so much inlightned that â—eseeth the way of Justification by the blood of Christ whoever then hath any such thoughts to make inward Righteousness to stand for Justification have indeed no true inward Righteousness but it s meerly 〈◊〉 they never had the Spirit aright nor Faith how can their Righteousness be but Rotten though indeed comparatively to Christ's personal Righteousness all Righteousness is but Rotten in that there 〈◊〉 mixture of the Flesh in the exercising all the parts of it though the Spirit of God be holy and pure that is the Author of it B. Who is Antichrist now W. H. the Quaker or thee Read 1 John 〈◊〉 3 4. and consider Reply It 's well W. B. If thou wouldest stand to the Test of this Scripture have you confessed that Jesus Christ is come in the Flesh 〈◊〉 which of the Quakers you will say ever denyed the History 〈◊〉 do not the Devils own the History to be true yea they gave their Testimony That he was the Son of God Mat. 8.29 Then this is not 〈◊〉 there must be something more Now surely Christ's coming 〈◊〉 Flesh was for some end some great end we ask what it was To be a propitiation or only as an Example if you think that Christ 〈◊〉 not to offer up himself as a Sacrifice to atone Justice and so to expiate for sin you do deny Christ to be come in the Flesh Again what is become of that Flesh we say it 's in being still in Heaven Christ is 〈◊〉 still hath the Nature of Man in Union with the Godhead but 〈◊〉 for you to cry up a Light in every Man to be the Christ the Mediator and so to overturn the Manhood of Jesus you plainly deny Christ to be come in the Flesh he is come in the Flesh in Man's Nature you say but that Nature is vanished you conceive and Christ withâ—â—◠〈◊〉 a great Idol as Pennington writ in a letter to Cobbet And must this Manhood of Christ ever be seen again no we are called Gazers by the Quakers that speak any such thing Why but surely this waâ— implyed in this comprehensive Character viz. Christ to be come in the Flesh Is not he in that Nature to Judg the World Acts 17. by 〈◊〉 Man whom he hath appointed was not this one end why he took it â—â— him but the Quakers deny any second coming but that coming to their Spirits and hearts in Obedience to the Light now who is Antichriâ—â— Baily To deny the Propitiation Sacrifice to say there is no Justification No Remission of sins indeed no Resurrection of Christ For if Christ 〈◊〉 no Manhood now how can we say his Body rose what became 〈◊〉 after the Resurrection no Ascension no Intercession no second 〈◊〉 therefore by all my discourse with them and perusing of their Writings I believe it thorowly and believed it when I writ and writ it then deliberately calmly and so do now and am willing to 〈◊〉 of your Faces in the most solemn publick Meetings you have to make it good that your Doctrine is Antichristian and in Diametrical opposition to the Apostles Doctrine B. For we can prove our Doctrine to be parallel with the Doctrine of the Apostles and Christ himself by the Scriptures of Truth Reply I suppose thou meanest that the Doctrine George Fox brought out of the North is of equal authority with that of the Apostles Paul Peter and John what ever it was nay with that of Christ in that George Fox was as infallibly inspired as any of them thou Judgeâ— in this 38. Page the Reader may take notice of this passage B. I testifie for God you call his true and faithful Witness in you 〈◊〉 Devil Reply Is this one of the Testimonies that the Quakers give for God to testify to a Lye a plain Lye Where do we call his true 〈◊〉 faithful Witness in us the Devil The Devil the young man 〈◊〉 had two Cards to play which were Objections c. The sum is thâ— viz. He was tempted once to be loose upon the breaking in of Light and again to despair upon misapprehension that only sins to the 〈◊〉 of Conversion were taken away by the blood of Christ Now 〈◊〉 is it but the Devil that would drive Souls either into Loosness or Despair but how any can say that he calls the Light within the Devil from hence I see not There is only thus much in it that after God undeceived him and had shewn him that the Light within was not the Christ nor sufficient for Salvation but rather misguided himâ—â—â— several things and then the Spirit of Jesus did truly lead him to 〈◊〉 right Christ and gave him some sound knowledge then steps in Sâ—tan with his Temptations to blind and mislead him Thou mightest 〈◊〉 well say that when-as it is writ That Christ spoke to Peter Get 〈◊〉 behind me Satan that was the Light within Christ calls it Satan Wheâ— he told Peter that Satan had a desire to Winnow him i. e. the Light within the true and faithful Witness he speaks this of B. It 's the Word of the Lord unto you all Reply And yet quarrels with us for calling the Scriptures the Word 〈◊〉 B. And thou W. H. saith the Quakers catch many simple hearts and 〈◊〉 them in perfect Popish Slavery and Bondage and callest them Foxes 〈◊〉 Seducers Reply This hath been made good abundantly in the Answer to Crook where he takes notice of the same thing and here is not a word spoke 〈◊〉 to any purpose to invalidate my Charge Let the Reader new my Lines which would be tedious to transcribe Only pag. 39. 〈◊〉
3. B. The Papists would Condemn and Judge thee to be an envious Hypoâ—â—â— should these Lines come to their hands who are as opposite to us in 〈◊〉 Religious ways of Worship as Darkness to Light Reply Let the Reader take notice that here Bayly hath shewn as 〈◊〉 ingenuity as in any part of his Book in that he doth tacitly imply 〈◊〉 the Papists and Quakers agree in Doctrine It 's only in Worship that they are Opposits And what agreement there is may be seen in 〈◊〉 Parallel Baily And are wholly without with thee in their dark imagination Reply Thou mayest see that many of the Papists are for Mental Prayer Passive Unions a State of introversion attendance upon God in the depths of the Spirit internal Solitude Thou art mistaâ— here thou mayest learn many brave mystical words from Mr. 〈◊〉 that speaks frequently of the Deiform fund of the Soul B. And again sayest thou If ever Satan was transformed into an Anâ— of Light It is in this People and sayest they swarm like Locusts and 〈…〉 have an Impudent Enemie to deal withal Reply There is not any thing said by thee to take off this Charge 〈◊〉 only thou askest what evil the Quakers have done me how they 〈◊〉 to be my Enemies promisest that if they have wronged me that they will right me I know what I have said is true and withal that 〈…〉 and wrong that the Quakers have done me in their Railings 〈◊〉 Language to my Face behind my Back the false Reports they 〈◊〉 raised of me may easily be passed over in that I see it is their 〈◊〉 way to deal so with all their Adversaries but their greatest 〈◊〉 is in Adulterating the Gospel perverting Scriptures Their 〈◊〉 fulsome loathsome Errors whereby they offend the Ears and 〈◊〉 the hearts of all the Godly in the Nation And if you should right me and others herein it would be well if thou and John Crook and George Whitehead and William Penn would write Books of Retractation in unfeigned Repentance B. For it is Christ in them the Hope of Glory which thou hast blâ—sphmed who is the true Light that lighted every Man that cometh into the World to whom all the Angels must bow Reyly Now I thank thee for this plain Testimony If you would always thus plainly speak out then would the people loath you and spew you out but thou wilt deny thy words again Here Reader thou seest the Light within which every Heathen hath and every Man living that cometh into the World is according to Baily a person and the very Christ He that was Preached of among the Gentiles that hath Riches of Glory treasured up in him that is both the ground and cause of all the hope of Salvation that any hath That all the good Angels must Worship and do Worship And all the Devils are subject to him No wonder a few Quakers Worshipped the Light in Nailor For all the Angels ought to Worship it No wonder thou chargest me with Blasphemy for saying that the Light in every Man was not the Christ of God when-as thou hast made it thy God and Worshipt it if this be true thou hast said here I am justly Charged by thee But art not thou Baily guilty of gross Idolatry and wouldest make all the elect Angels Idolaters with thee I charge thee with Idolatry and it will lie at thy Door and thou canst not extricate thy self B. As for their Swarming which thou enviest it 's not like Locusts the is thy mistake But as the Stars of Heaven and as the Sand upon the Sea-Shoar shall the Seed of Abraham be who rejoyced to see Christ day Reply I envy you not for your Multitudes neither writ I that â—â— Envy For I have said it to several Quakers that no other is to be expected but that this Gangrene Leprosie Plague will spread apaâ—â— Error runs like Wild-fire Christ's Flock is but a little Flock Truâ—h prevails but slowly If there be ten yea a hundred turn Quakers for one Christian it 's no more than what I look for But W. B. If I had used such a Phrase as thou usest here thou thy self would have laughed at me and the Reader may well smile at it viz. That the Quakers swarm like Stars and swarm like the Sinâ— udon the Sea-Shoar Swarm surely is a word properly used to Verminâ— not inanimate Creatures and so better to Locusts than Stars Locuâ— are living Creatures gendred of Corruption and who are they thâ— are made up of all the Corrupt Errors that have been these many years Revel 9.3 It 's said of the Locusts there that they came out of the smoke that arose out of the Bottomless Pit Which Pit is surely Hell â—ll Error ariseth from hell and is as smoke stinking offensive darkning Now what a smoke of Error has been in this Nation for a long while and who are they that have come out of the Smoke like Locusts for number v. 7. It 's said That they were like Horses prepared for the Battel What Boldness what Courage what Rushings into Sufferings and Dangers and Oppositions hath there been in this people wherein they vainly Glory V. 10. They had Tailes like Scorpions What a fawning flattering insinuating way have they in their proselyting people to them But there were Stings in their Tailes O what Venome Poyson Wounding and Death to the Soul is there in their Errors And hath it not been so As in this place of the Revelations it 's said that the Grass the green thing the Tree i. e. the Living Fruitful Established Christian have not been hurt by them They have wounded none of them Only those that had not the Seal of God upon their Foreheads If it were possible the Scripture saith they would deceive the very Elect but it is not possible B. And as the Sand upon the Sea-Shore so shall the Seed of Abraham be Reply Whoever have not the Faith of Abraham cannot be the Seed of Abraham B. Who rejoyced to see Christ's day the true Light c. Reply Abraham had that which thou callest the true Light when he was an Idolater and therefore this rejoycing to see Christ's day was hâ—s seeing by Faith that a certain time would come of the Messia's being born of his Seed Abraham's Seed according to the Flesh it being so promised by God viz. In thy Seed shall all the Nations of the Earth be blessed Not W. B. as thou thinkest to see the Day of George Foxes â—roaching this Error of Quakerism in the North B. Pag. 40. Now to return to some more of the young Mans Words Pag. 17. Where he speaks of another Light which every Man hath not by which he saw Salvation by a person wholly without him whose Righteousness being imputed to him Is this like Scripture-Language which ye call your Rule See more of your Confusion and blindness Did the Apostles of Christ Preach a Light that every Man hath not Reply There be two or three
things put together here with which thou art angry 1. That there is a Light that eâ—ry Man hath not 2. That there is a Righteousness imputed 3. That Salvation is from a Person wholly without which are all Truths and I am ready to defend them The First thou begins with and asks Whether the Apostles of Christ did Preach a Light or of a Light that every Man hath not 1. Now I assert and will make it good that the Scriptures do frequently speak of a Light that every man hath not Jude 19. Natural or Souly not having the Spirit Now the Spirit is Light and he that is but a Natural Man hath it not Then this Scripture speakâ— of a Light that every Man hath not John 14.17 The Spirit of Truth whom the World cannot receive If the World i. e. Worldly Carnal Men cannot receive it be sure they have it not Luk. 8.10 To you it is given to know the Mysteries of the Kingdom of God but to others in Parables that seeing they might not see c. Now here is a Light that the Disciples had which the others had not Matth. 11. Thou hast hid those things from the Wise and the Prudent and hast revealed them to Babes Then the Wise and Prudent to whom the Father reveals not Heavenly things want this Light that other Babes have Isa 60.21 Darkness shall cover the Earth and gross Darkness the people but the Lord shall arise upon thee and his Glory shall be seen upon thee A Prophecy of the Church that should be in Gospel-times All excepting these he saith will be in Darkness as Goshen had Light when all the rest of Egypt were in Darkness Here is a Light that the Church hath that none other hath This Light that they were to have in a distinguishing way was the Spirit in their Hearts and Gods word in their Mouths According to God's New Covenant Isa 59. and the last verse As for me this is my Covanant with them saith the Lord My Spirit that is upon thee and my words which I have put in thy Mouth c. When thou writest be sure thou omit not answering these Scriptures plainly or else Recant for saying that it is a strange erroneous Doctrine quite contrary to the General Testimony of all the Holy Men of God in all ages B. saith What is that other Light beside the true Light That it may be known distinctly according to plain Scripture And in the next Paragâ— If you are not able to give us an account of this Light which every Man hath not a measure of we shall justly Judg it to be a meer dark and vain Imagination of your own Brains and asks in p. 41. Whether every one hath two Lights in him And whether they differ in degree only or in kind nature Reply This is something worth while to Answer to I am glad following thee step by step in every line that I have brought thee hither It had been fair if thou hadst promised that if in any plainness I lay down this thing thou desirest and Answer thy Objections that thou wouldest have left the dark vain Imagination of thy Brain and own this to be a Truth and ceased thy Quakerism 1. I Grant that there is a Light in every Man a spark remaining in â—llen Man of that Light that Adam had in a full Flame before his Transgression in his time of Innocency If ye ask me what it is I Answer some Principles of Common Truth fixed in the Mind of Man 2. What can it effect How far can it go 1. By this Man may know some Divine things viz. That there is a God and that he is to be Worshipped Therefore every Nation have had some kind of Worship 2. Hereby Man may discern betwixt some Moral Good and Evil. As the Heathens saw hereby Murther and Adultery to be Evils and therefore made Laws to punish those that were guilty of them 3. Man may hereby and by the help of Conscience and the Common Restraining Power of God be kept from many Evils and do many Duties that lie before him for the profit of his Neighbour for the good of the Society or Common-Wealth wherein he dwells for this one thing he seeth by it viz. the Judgment of God i. e. Justice to punish sin and this makes him fear 4. From this Light is that power in Man which he feels of condemning and excusing He may know many things to be good and his duty to do them now when he doth according to this knowledg of his reflecting upon it he hath Peace his Conscience will be quiet if not there will be trouble through the many reasonings that will be in Man and fear of Judgment 5. This Light is greatly helped and increased by the consideration of the Works of Creation Rom. 2.19 20. 6. More by the reading of the Scriptures hearing the Word preached converse with Christians And let it be noted that the Quakers had the Improvement of the Light this way though they will not acknowledg it In India we hear but of little Improvement of it 7. Many that live not up to this Light will be very inexcusably Condemned 8. And those that walk according to it doing some things contained in the Law do shame Judg and Condemn those that pretend to Christianity and yet live not in Righteousness and Sobriety And shall not Vncircumcision which is by Nature if it fulfil the Law Judg thee who by the Letter and Circumcision dost transgress the Law Rom. 2. 27. Quest 3. What can it not shew to Man 1. It cannot shew to Man how sin came into the world None of the Heathens ever spoke of this it is known only by the Revelation of the History of it in the Scriptures 2. It doth not shew to Man neither can it that the first motions to evil in the heart though not consented to are sin None of the Philosophers saw this Paul saith Rom. 7.7 I had not known Lust i. e. Concupiscence Desire to be sin he means except the Law That is Moses Moral Law had said thou shalt not Covet or desire He knew it not by all the Light of Nature within 3. It doth not shew Unbelief to be a sin a slighting and contemning and rejecting Jesus of Nazareth as the sealed Mediator John 14.8 He i. e. the Comforter shall convince the World of sin because they believe not Now this is plain in the Quakers who following the Light do so much contemn the Person of Jesus and his Righteousness 4. It shews not to Man some Moral Evils The Heathens saw not Fornication to be a Sin by all the Light they had Poligamy was not accounted a sin by them Nor Revenge a Sin Nor Vain Glory c. 5. It doth not shew the right way of Worship that is by Scripture-Revelation only Therefore the Heathens always ran into Idolatries and false Worships 6. It will not shew to Man the necessity of the New-Birth Every Man
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
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