truth then is this That our persons are the Subjects of that Righteousness which sanctifies Christ's Person is the Subject of that Righteousness which Justifies J. C. Pag. 14. Another Reason thou givest to prove the Gifts and Vertues aforementioned to be our own Righteousness because we put forth the Actions both internal and External Is it not we that Believe and we that Repent and we that are said to pray By this Argument it 's best neither to believe nor repent nor pray because these are but our own Righteousness and the more we do them the heavier are we loaden with the filthy Bags of our own Righteousness Answ The Reason is good and stands and thy inference is ungodly and wicked This I say distinguishing our own Righteousness from Christ's Righteousness it is not Christ that Believes or Repents or Prays neither was it any of us that suffered without the Gates of Jerusalem nor that was born of the Virgin nor perfectly fulfilled the Law and the inference from hence that is Genuine is this viz. therefore ought we not to trust to our Repentings Believings Prayings Sufferings for these are imperfect but to Christ and we are not laden the more with these Rags as thou speakest but the defects are pardoned for Christ's sake and we are and so our Duties accepted in Christ Spiritual Sacrifices acceptable to God no other way but through Jesus Christ 1 Pet. 2.5 that phrase in Isai 64 4. which thou in scorn so often repeats are the Prophets words and thou mocks at the Holy Scriptures he doth speak it of his own Righteousness our Righteousness not only the peoples but his and the duties which he and the people were found in were those that God had commanded in the Ceremonial Law yet of these all he saith this and it 's true Comparatively to that pure spotless Righteousness of the Son of God and if God through Christ should not cleanse us and wash us and put his own Robes upon us we should all be cast out But let me ask thee darest thou say that this moral Principle of doing to others as we would have them to do to us is the Righteousness that Justifies before the Glorious Tribunal of an infinite pure God whose eyes are as a flame of Fire that thou darest stand and fall to the strict judgment of God as thou hast all thy days for cursed is he that continues not in all things to do them been true or false to this Principle I trow not wo to thee then for thou hast in several things in this thy writing dealt with me as thou wouldest not have me to deal with thee why but then if it be not that which Justifieth it is better never be found at all in doing to any as we would have others should do to us for this is but our Moral Righteousness in the second Table commanded between Man and Man how dost thou like this retortion Withal by this is implied the mercenary Spirit of the Quakers who would neither Pray nor be Holy if they did not think to merit something by their Works J. C. Parag. ibid. These things manifest thy estrangedness to the Works of Regeneration and helpings of the Spirit of God Answ I have through Grace experienced that work upon my Soul and have pleaded it with thee as thou knowest in opposition to their tenent of the Light in every one which overthrowes it as if every one had the Seed of it in his heart but yet I have learned to distinguish between this forgiveness of sins wherein my Justification lies as in Rom. 4. Regeneration this is but a Fruit of Forgiveness had not God forgiven my sins he would never have healed my Nature no Regeneration without Faith Acts 26.18 Sanctified by Faith So that your Doctrine destroys Sanctification if no Justification by imputed Righteousness no Regeneration I own the helpings of the Spirit of God and more I can say for that word helpings is too narrow as if there were some power in Man the Spirits causing creating Faith in me on this Righteousness of Christ which my heart hath been so far in helping in that it hath opposed But yet I will distinguish and say it was Christ and not the Spirit died for me Those helpings of the Spirit in me do not Justifie me yet I praise God for them as an evidence and fruit of Justification J. C. Parag. ibid. A heavy charge upon all the Prophets and Apostles of Christ who were obedient to these inward Gifts Vertues and Motions of God's Holy Spirit Answ If thou canst produce one instance of either Prophet or Apostle that ever sought to be Justified in the sight of God for any obedience to any inward Gifts and did not apply themselves to God through Christ for Pardon of sin I will leave this Doctrine Remember Rom. 3.24 But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets But John thou hast forgot what thou said'st pag. 10. viz. Not for the works sake though wrought in me by the Spirit and here pleads for Obedience to the inward Gifts which must be Works and saith all Prophets and Apostles were Obedient to them and this in opposition to imputed Righteousness But I knew thou wast not in earnest in what thou seemed'st to speak them but to conclude I believe that the good Men of old were obedient to the inward Gifts of the Spirit and we all ought to he and are through Grace in some measure but then by all that the Spirit doth in us it doth lead us to Christ and his Righteousness according to that in John 15. The Comforter shall testify of me Chap. 16. He shall take of mine and shew it unto you and hereby know we the Spirit of Truth the Comforter from the Spirit of error The Comforter will Glorifie Christ's person J. C. Parag. ibid. By thy Account they did but obey their own Righousness in what they did they knew and understood that their hearts are as the Pen of a ready Writer as David speaks Answ This thou bringest is very impertinent to the thing in hand That of David Ps 45.1 My Tongue is the Pen of a ready Writer Thou changest Tongue here for Hearts Now doth not David a Prophet about to write great things of Christ in this Psalm make use of this Phrase to denote the Power of the Holy Ghost with him in giving forth this Holy Scripture that as Mans hand acts the Pen as its Organ so the Spirit the Tongue of David and thus the Holy Men of God that writ the Scripture are said in 2 Pet. 1. ult to be moved acted forcibly carried away by the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the speaking forth the Truths of the Scriptures and how sad is it that some of you should pretend to this same impulse to as high a degree in their Writings as I have seen some Title-pages of your Books filled
distinguish of things not to confound them as thou dost which shall be more plainly shewn thee in the Answer which follows I Believe and speak that Light which every Child of wrath hath as he cometh into this world is not the Spirit as he is spoke of in the New Testament the Spirit of Regeneration Adoption the Spirit of the Son nay whatever thou wilt call it it is but Flesh whatsoever is born of the Flesh i.e. what ever Man is in his first-Birth he is but Flesh John 3. and in the 1 Pet. 1. All Flesh is Grass all called Flesh till the New-Birth of the incorruptible Seed which every Man hath not yet I have given and will give this Light its due and say it is from Christ he is the Author of it that gave Man his Rational Soul and created all Lights and had not the Lord preserved this Light Mankind had not been the Species would have been extinct and we like bruits and hereby is Man made fit for humane Society and Common-Wealths and through the restraining-Grace of God joined with this for I attribute it to that indeed chiefly as in the case of Abimelech Gen. 20. I kept thee c. else the Light within would not have done it Man is preserved from many gross outward evils One can distinguish between many things that are good and evil by this Light but to say as thou and others do that it is the Spirit Christ Regenerating Grace God as thou dost in thy words in this Epistle as I understand it let others judg of it calleth it the Son of God King of Zion applying that of the second Psalm to this Light therefore it is the Rule the Life the Blood the Principle such horrid Blasphemies as these dethroning Christ's person turning the God-Man into the Reason Conscience or Soul of Man making them all one and God the Spirit the same with this which is in every Murtherer Robber was in them Job 21. goes with the damned to Hell remains with them there Hear ye Heavens and give ear O Earth and be horribly ashamed of such Tenents as these my Soul through the Grace of God utterly abhors and detests them and I am and will be a professed Enemy to them as long as I have being in this world and doubts not in the least but Christ will stand by me in this his cause Oh how doth this puff up poor proud fallen Man that there is something left in him yet that will restore him when all the Light he had before could not preserve him from falling This thou hast heard at least was the old rotten gangrene of the Pelagians pleading for Nature O cease John cease perverting the right ways of God pleading for Nature in opposition to the Grace of God As for the Bands which thou mentionest of Christ the Son spoken of in the second Psalm and for his cords they are welcome to me I embrace them and it is my Liberty to be his Captive and Prisoner It 's freedom from my lusts I have found it so and do But no false Prophets as thou and others while you maintain these Doctrines shall ever bring me into bondage again to the cursing Law and the works of it looking for Life that way Yet do I wholly stoop to this King of Zion Jesus Christ as my Lord as he that hath subdued all my Enemies virtually already and will actually in time which I wait for and hath given out Rules how he will be served and worshipped which according to my Light I desire to be found in desiring this glorious King by the power of his Spirit to subdue all evil in my Soul But let me entreat thee John to use plain words when thou speakest of the works of God in the heart of Man by the Spirit at least say no more than what is said of it in the Holy Scriptures and do not use to strain Scripture and wrest it from its proper literal meaning when there is no need so to do but the doing of it takes off from the Glory of it and the Authority of the Truth contained in it Here thou turnest that great Scripture in Zachary into an Allegory which is a Prophecy of the Messias coming for the comfort of his people and was fulfilled in the Letter which was very glorious and bespake him to be the true Messias the ground of all Comfort to his people and he came in this low and mean way to shew his contempt of the World who could have commanded all the Glory of the Creation to attend him in this Triumph and State and yet this he did to shew forth something of his Authority and Majesty being really a King Now John why wilt thou go this way to work to use these uncouth Allegories is it not for want of plain and substantial knowledge in the Scriptures Dost thou not know what mischief this way of speaking hath done The evil one hath made use of this way in the World in false Teachers to take off from the Authority of the Scriptures I pray God this be not your intent in going this way if many senses of the Scripture then no one sence is certain for I have heard thee my self say this viz. He brought his Son out of Egypt i.e. out of the Egyptian darkness of our hearts Why doth not this take off from the History as if that were nothing as if such a thing had never been the Man Christ brought from that Country so called really and truely but as if this was the great intendment of the Holy-Ghost in it as to the work of God upon Mans heart now this was gross thick darkness such as might be felt why then surely there is no Light before Christ be brought forth and yet you call the Light Christ John it savours not right to say God brought his Son out of Egyptian darkness That work of the Spirit in our hearts is not God's Son and to say God's Son is brought out of darkness Egyptian darkness who was with God from Eternity and was God and was Light the Light of the world as Mediator and so the Author of all saving Light it is absurd But this is not so bad as that which thou spakest in Sarah Whites Chamber in London in my hearing and the hearing of others of my friends viz. the only begotten Son begotten in us Now John whereas thou chargest me with Blasphemy which shall be examined who now is guilty thou blushest surely to think on it you often speak of my tenderness how hard are your hearts that you can hear and speak such things as these and no shame upon you whereas at that time I was so tender that I could not but interrupt you by my Friend Oh! John how hath thy Pride and Itch to be a Teacher of Allegorical Mysteries Transported thee to be accounted a profound Doctor Some things thou spakest there that were true but Oh what a deadly poyson didst thoâ— throw presently
to any without hearing of it first by the outward ear Can they believe that never heard the word of Faith God can it 's true reveal himself without any outward means but is it his ordinary way Hath he not declared his Will viz. That he makes known himself and his Salvation by Preaching But this same Baily saith no but by silent Meetings and his Brother the Prophet Isaiah is for silent Meetings Chap. 26.8 Yea in the way of thy Judgments O Lord have we waited for thee thy Judgments i. e. silent Meetings would it not be better understood of Afflictions and Chastisements upon the Godly which God inflicts with moderation when-as in 1 Cor. 11.32 it is there When we are Judged we are Chastned Judging is Chastning Judgments then are better expounded Chastisements thâ—n silent Meetings There was indeed a silent Meeting by many of the Corinthians but it was then in the Graves v. 30. For this Cause God did so Judg them that many fell asleep in Death What is there more then in this Scripture but this viz. God's people will wait upon him cleave to him love God honour and serve him in their Afflictions when-as Hypocrites will run away and cast off his fear and speak hardly of him saying why should we wait any longer But another Scripture to prove silent Meetings a means of knowing the Lord is Isa 41.1 keep silence before me O Islands here is the word 〈◊〉 Reply O Islands what is meant by them look into v. 5. The Isles 〈◊〉 the ends of the Earth i. e. the remote places from Judea 6 7. Which worshipped Idols as you may see there next Let the people reâ—â—â— their strength what by people here is to be understood the people here is not Israel for the word is in the plural number and so denotes the Nations in opposition to Israel and in v. 8. you may see Israel is spoke to in contradistinction to the Nations Renew their strength i. e. â—â—ster up themselves and get what power they can and let them speak i. e. then let them plead for themselves now what this keeping silence is Why the Prophet calls to them being about to speak to 〈◊〉 by writing of great things viz. v. 2. Who raised up the Righteous 〈◊〉 gave the Nations before him and made him rule over Kings v. 4. 〈◊〉 hath wrought and done it i. e. Was it any of the Idols that did this Nay I the Lord as it followeth in that same 4th v. He puts these Questions to them and knew they must be silent For it was his own Power not the power of their Idols that did all these great things this is the right understanding now according to you I know another thing can be evinced out of this Scripture but such a sence as this viz. That after the people of the Nations had ended the noise 〈◊〉 would be in making them Idols the Carpenters Goldsmiths as 〈◊〉 When they have done their Sawings Hammerings and driving 〈◊〉 Nâ—ilâ— they may gather as many as can and sit down about these Iâ—â—â— and silently Worship them But Baily this Scripture will not be for 〈◊〉 purpose for here is such a silent Meeting wherein there is speaking mentioned Then let them speak and the Prophet speaks here to the people whom he calls to silence you know it 's common for the people to be silent when any one speaks in a Meeting Acts 21.40 Paul bechened with his hand and there was made a great silence and then Paul spake So God spake to all the Nations by the Prophet that were in Idolatry appealing to them as I said before that it was not their gods but he himself that called Cyrus to this great work if then you would prove silent Meetings from this Scripture as thou sayest thou canst then it must run thus and this is the most genuine sence viz. That the Prophet here calls the Dumb Idols that had Mouths and spake not and Ears and heard not and Feet and walked not to gather themselves together and keep a silent Meeting and there God would be known to them they should turn to the Light and become Quakers The next Scripture for silent Meetings is Jam. 25.2 Zachary 13. Be silent O all Flesh before the Lord such another is that which is joyned to this Hab. 2.20 The Lord is in his Holy Temple let all the Earth know silence before him Now let us try if from hence all Flesh and all the Earth should keep a silent Meeting who seeth not but these two Scriptures with that third that this Man nameth Psal 46. Be still and know that I am God c. do speak forth thus much viz. That seeing the Heathens had been Enemies all along to God's people and had wronged and distressed them now God was eminently coming forth to Judg them and deal with them and therefore speaks thus to them of silence foreseeing how it would be with them all as with them that are amazed and astonished with the sence of their own guilt and weakness and God's Greatness and Righteousness therefore we read in Psal 46. of Desolations in the Earth of Wars and how God is the Lord of Hosts c. Therefore it follows I will be exalted among the Heathen I will be exalted in the Earth W. Baily thou mightest as well have brought that passage in the Parable when the King came in He saw there a Man that had not on a Wedding Garment and he was speechless Mat. 22.11 12. this speaks as much as the other Scripture This Man was astonished at his own Guilt and God's wrath that was due I do think in this sence there will be the greatest silent Meeting that ever was at the day of Judgment when every Unbelievers mouth shall be stopped but yet as no means of savingly knowing God But Revel 8.1 which is brought next will do it effectually all these have failed There was silence in Heaven it follows about the space of half an hour now Baily why didst thou omit this last passage whereby thou mightest as well have known how long your silent Meetings should continue not above half an hour But let us enquire the genuine sence of this place likewise is there any more in it than this viz. that for some small space of time comparatively to the time of trouble the Church should have a time of freedom from persecution this brings to mind that your silent Meetings have been of great use to you in these late persecutions Your custom was we know at Hartford and we have heard in other places likewise in the heat of the Execution of the late Act for fiâ—eing the Speaker so much and so the House and people to have much silence in Heaven for many half hours in many of your Meetings The next Scripture is Psal 4.4 be moved the Hebrew is either with anger fear and grief but sin not Examine your own hearts upon your Beds and be still This certainly is
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
into the Pot What the Son only Son begotten Son begotten within us them 〈◊〉 he have a beginning and original and so many as there are works of Sanctification and the Spirit must be the Father which proceeded from the Father and the Son according to the Scriptures Now John who is the Blaspâ—emer Repent for this I Beseech thee that it may be forgiven thee Another was Bebeaded for the Testimony of Jesus i. e. said'st thou to part with all Carnal Wisdom and Reasonings that is beheading Now who would not think John but that thou art beheaded And yet thou hast lost all thy uâ—derstanding and judgment thus to abuse the Scriptures Like unto thiâ— is thy applying this in Zachary to the work of the Lord in my Conscience I would not submit thou sayest tâ— the King of Zion but would be saved without having him Rule in and over me that came meek and low Riding on that Wild Asses Colt on which Man never Rode now I suppose that thou meanest by Christ's Riding on the Asses Colâ— subduing that Wildness thaâ— was in me that no humaâ—e power could do now it would be very difficult for thee to hold on the Allegory and tell us if the wild Nature 〈…〉 was the Asses Colt what was the Ass that this was the Fole of for 〈◊〉 are mentioned in Matthew What was the Village from whence this 〈◊〉 came and what is to be denoted by the owner what were those Cloths that were spread upon the Asses and in the way and what those Branches and what by those that cryed Hosanna what those Stoâ—es thaâ— would cry buâ— in ease the Disciples had held their tongâ—e and what that Jerusalem 〈…〉 which Christ Rode All these must be distinct things in Man I will give thee a taste of this way of Allegorizing the Scripture from 〈◊〉 Author that writ against thy Brethren Crellius and Sâ—cinus who 〈◊〉 wont thus to interpret Scripture see hereby how easie it is to the meak 〈◊〉 taking how dangerous When Moses delivers to us the History of Creation why may we not understand In the beginning for the beginning of the Mosaical Dispensation God Created the Heavens and the Earth i. e. erected the Jewish Polity by new Heavens and new Earth wherein dwelleth Righteousness c. spoke of in the Epistle of Peter is meant a new State of things under the Gospel And the Earth was without Form and void and Darkness was upon the face of the Deep i. e. The World was in a State of Darkness and Ignorance before the Law of Moses v. 3. God said â—et there be Light and v. 5. And God called the Light Day this was the first tendencies to the Doctrine of Moses v. 16. God made two great Lights the greater Light to Rule the Day the lesser 〈◊〉 the Night i.e. This Law which at first was divided and scattered was united afterwards in one great Body of Laws which was called the Sun because it was the great director of the Jewish Natioâ— and therefore said to rule the Day that people that had Light the less considerable Laws of other Nations are the Moon to govern those that were yet under the Night of ignorance v. 6. God said let there be a Firmament in the midst of the Waters i. e. The Jewish State was to be erected in the midst of a great deal of trouble Waters are often taken for troubles and afflictions v. 9. Let dry Land appear the Waters being gathered together i.e. The Jewish State was to be setled after all these troubles but more particularly this was to done after the passage through the Sea v. 12. And the Earth brought forth Grass and herbs c. i. e. There was a great increase of the people some of the meaner sort those are called Herbs and Fruits But v. 24. The Earth brought forth the Living-Creature i. e. These were an higher sort and Rank of people that were to live upon the other and trample upon them that there were several days in the Creation of making things one after another which denoteth that the increase of the Church was not all at once but by Steps and degrees By Gods making the Man and the Woman and then placing them in Paradise is meant the flourishing of the Jewish State and Church after all this and an enjoying rest and pleasure The Church in the Reâ—â—lation is set forth by a Woman and a perfect Man signifieth an high degree of perfection so it is the Church of the Jews being brought up to an high degree of perfection There was a forbidden Tree that was not to be â—aten of i. e. The customs of other Nations their eating was the Jewish Church falling into those Customs Their being turned out of Paradise was the loss of their own Country the Curse was the loss of their settlement and State and being in slavery and captivity to other Nations This may help thee as a pattern to turn this and other Scriptures into an 〈◊〉 or Metaphor applying them to the Light within and your Quakers as this to the Law of Moses and the Jews which is already your way if you could but hit thus happily upon it Thou speakest of thy tenderness to me in the conference Apostle-like now 〈◊〉 comes with a Rod well I must be thankful to thee that thou didst not 〈◊〉 Chastise me then Thou hadst I perceive an high Spirit of discerning in thee and I know thou sayest the good and honesty in thee answered to my Love c. Thy Love must either be very little and so the good and honesty very little that answered or else it was not good and honesty of the right kind or else thy discerning eyes very dim if thou hadst not quite lost the faculty for in two days time all this good and honesty was gone See what thou sayest viz. Vntil the next discourse which was within two days then nothing but heat and passion and eying reputation this is like thy Brother J. Bolton in London that told me that I had a double portion of the Light a fortnight after comes to Hartford and tells me when I opposed his Errorâ— that I had not one dram of the Spirit Such is thy discerning Faculty and I thank thee in the close now that thou hast reckoned me up among the wicked ones in the latter days in Daniel spoke of viz. to grow worse and worse and how proves thou it Because of my opposition to the Quakers and likewise my deportment shews it having turned my wonted Gravity into a Light Vain c. Lofty Confident and Presumptuous Carriage Had I been told so much by my Christian Friends whom I converse with it had concerned me much whom I have asked since this Epistle came forth whether such a carriage is used by me and I do still appeal to them and aâ— willing to fall under any just reproof for this thing A Vain Light Lofty Presumptuous Carriage being unbecoming the Ministry But surely thou
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
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
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
good Works and yet sin remain in a Person and that Person notwithstanding be at Peace with God Paul in Rom. 7. complains of sin yet saith there is no condemnation Rom. 8.1 But the plain English of this is none have any Faith nor good Works but are in sin and Rebellion against God but the Quakers that obey the Light as their Christ these only must be said to have Righteousness imputed i. e. Put into them J. C. Pag. 11. In the next place Thou bringest forth thy own strange â—â—nceivings about Mans own Righteousness thou sayest our own Righteousness consists in those Gifts and Vertues which the Spirit of God works in ouâ— minds and we express these outwardly in the Observation of the Moral-Law in our walkings among Men. This is such an heap of Confusion that I remember not the like Answ Let it be Fairly tryed J. C. pag ibid. The Scripture calls what is wrought by the Holy Spirit in us the Vertues of Christ 2 Pet. 1.3 5. Answ It should follow Ergo It is an heap of Confusion to say that the Vertues that the Spirit works in Man is his own Righteousness as if Christ might not work Vertues in our hearts which we express in our Lives and yet these be but our own Righteousness but must needs be Christ's personal Righteousness as if because the Spirit of Jesus works Love in me Therefore it is not my Love and Wisdom therefore not my Wisdom If I be by Christ's Spirit enabled to walk in his Commandements therefore it is not my own Righteousness but Dent. 6.25 Moses saith it is See the weakness of thy reasoning Let me â—ell thee with all this none ever did or can shew forth Christ's Vertues in their Lives that were not first justified by imputed Righteousness neither can add any Vertue to their Knowledg c. according to that Scripture in Peter those he writes to there it 's plain he supposeth them Saints Believers in Christ that were forgiven and pardoned see the beginning of the Epistle of Peter J. C. Pag. ibid. To be Spiritually minded is Life and Peace Rom. 8.6 Then according to thy Interpretation we must have Life and Peace in our own Righteousness Answ Understand but the Scripture aright and there is no danger to draw such a Conclusion as this from thence viz. that therefore we must have Life and Peace in that Spiritual-mindedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wisdom of the Spirit in opposition to the Wisdom of the Flesh But let us enquire what this Wisdom of the Spirit is v. 9. So then they that are in the Flesh cannot please God now Hebrews 11. Without Faith it is impossible to please God why Then to be in the Flesh is to be without Faith to receive Christ's Righteousness By Faith Abel offered a more acceptable Sacrifice Heb. 11. So then the Wisdom of the Spirit is to Believe and Receive the Doctrine of forgiveness of Sins and that no Condemnation is to them that are in Christ to receive this in opposition to the Building as the Jews did upon Fleshly Priviledges being Abraham's Seed c. And leaning to the way of the Covenant of Works Now the Wisdom of the Spirit is thus rightly understood i. e. The Spirit gives Wisdom in this Doctrine of imputed Righteousness and hereupon comes Life and Peace Rom. 5. Being justified by his Blood we have Peaces So that Life and Peace ariseth not by Looking to this Wisdom and Spirituality for that is imperfect but in that this Wisdom looks to Jesus Christ himself and the advantage we have by him J. C. Parag. ibid. Thus like the foolish Woman dost thou Build an House and pull it down with thy own hands Answ Thou seest the Building raised upon Christ the Foundation stands still and I am so far from pulling it down that my work is to defend it against the assaults of such false Teachers as thy self that would either remove people to another Foundation or ruine all the good Truths that have been built as precious stones upon it and bring in thy Hay and Stubble J. C. Parag. ibid. For take away the Gifts and Vertues which the Spirit of God works in our minds and what remains but a Body of Sin and Death and Thoughts only Evil continually and yet Man as Bold and Confident as if he needed nothing Answ Who ever of us went about by our Doctrine to take away the Gifts and Vertues of the Spirit Thy Conscience gave thee the lye when thou writ this Thou knowest we are for Sanctification and Hâ—liness inward and outward and say there is nothing but Sin Death Flesh Evil where the Spirit of Regeneration is absent which is more than you will say for you say the Spirit is in every one making the Light of Nature and Spirit both one Again Why should you suppose such a thing as this viz. taking away the Gifts of the Spirit when-as we are treating of Righteousness imputed unto them that have Faith Now can any have Faith and have the Gifts of the Spirit taken away But yet shall there be no distinction May not the Gifts and Vertues of the Spirit remain in us and we thereby be Sanctified and yet not Justified by that Righteousness within but by that without us which is the cause of Sanctification J. C. Parag. ibid. As is spoken of the Kings Daughter Ps 45.13 To be all Glorious within is to abound in our own Righteousness according to thy Interpretation Answ There is Glory I grant in Sanctification but a greater in Justification Christ's personal Righteousness is far more Glorious than our Righteousness yea than the Righteousness of Angels Whoever hath it by Faith as the Church here are glorious both within and without both Souls and Bodies our Beauty lies in his own Comeliness that he puts upon us Ezek. 16. I do but query whether this Glory of the Church set forth by Gold and Embroideries be not rather the Righteousness imputed to her than any thing else or whether we may not take it so viz. That the Church while in the World is ragged and squalid through Afflictions and Persecutions but yet there is an inward Glory by reason of Christ's Love towards her which is discerned by her Spiritual Children when others see it not and how can this be understood of Sanctification when-as she is said to be all Glorious within yet this Work is not perfect in any as to degree but there remaineth sin in them But let it be understood as thou wilt of the Vertues of the Spirit We are not against having of these and abounding in them but would not have any to trust in them they being imperfect to justifie them but give the Glory of this to Christ's Righteousness wrought out 1600 years since J. C. Par. ibid. 2. Pet. 1.5 8. Speaking of the Vertue of Christ He that lacketh these things is blind Answ So he is but now John see what Vertues those were try whether
with such Blasphemies viz. Given forth by the Spirit through the Trunk of the Body of FOX or such a one Horrible Pride And therefore do your Disciples at this day account their Writings of equal Authority with the Writings of the Apostles nay beyond them because a newer Revelation of a later Date you be advanced to a good Degree but to the thing now what is this instance of an extraordinary Power of the Spirit to the ordinary working of Gifts in Sanctification which thou art treating of There are 7 Lines follows that are but Queries to the same purpose as before which I have Answered fully to viz. I have said in My Answer that we are for acting and doing and by the Holy Ghost yet dares not trust to it but to Christ In the End of this Paragraph you have this Neither is it we that speak as we are kept truly â—lent out of all our own thoughts but the Holy Ghost in us Mark 13.11 Answ Here is speaking and yet silence Reconcile contraries as you can that place in Mark speaks of the Holy Ghost being promised to the Disciples in times of Persecution to assist them in their Confessions of this Faith I am pleading for viz. Salvation by a Crucified Jesus as their Righteousness when they should be called to an account before Tribunals as if we could not have the Assistance of the Holy Ghost to enable before Magistrates or Quakers to confess the Faith but we must of necessity make this assistance our very Righteousness that Justifies us what weakness is this J. C. Pag. 15. Thou sayest our Righteousness is but the Righteousness of mere Man c. And yet before saith it consists in the Gifts and Vertues thâ— the Holy Ghost works in our minds See thy Confusion from thy 〈◊〉 words Answ I can see none and let the Reader Judg Thy Soul 〈◊〉 is the Soul of a meer Man yet the parts of it consist in Understanding and Will which God hath created and given the Light within is the Light of a meer Man yet it consists in a Faculty which God hath given of discerning Moral good and evil and a reflex Act of Coâ—science in accusing or excusing according to a Mans Actings thereunto So here when I say the Spirit works these there is the efficient cause when I say of meer Man there is the Subject in which it is wrought still to distinguish it from that Righteousness that Justifies that is the Righteousness of one who is God and Man Colâ—ss 2.9 This Scripture proves Christ to be God and Man for in him dwelleth All the fulness of the Godhead Bodily What is that Him and what that Fulness of the Godhead Where is now Confusion Reader J. C. pag. ibid. One Righteousness is perfect and compleat the other 〈◊〉 faulty imperfect and incompleat thou wouldest make them two in nature and kind the one from Heaven the other on Earth the one Christ's the other ours and yet saith it is incompleat as to Degree then they must be one in kind for Degrees varie not kind or Nature Answ That thy heart smote thee a little when thou was writing this John appears to me by thy way of expressing they self Thou sayest I would make them two in Nature and Kind c. Why then there was something spoken that made it evident as that the one was Christ's the other ours That an Adversary could not but take notice of it Degrees thou sayest varie not kind which is true in things of the same Nature But here I have plainly by thy own Confession made them of various Natures then this Sentence viz. faulty imperfect incompleat as to Degree must necessarily be restrained as to those things of their own Nature of which I am speaking viz. our own Righteousness and no more is in it than this viz. That the Spirit in working it in our Souls doth not work it up to that height as that 〈◊〉 thing of sin remains in us but as to the other Righteousness there was no spot in Christ Remember the Proverb Rather than Satan will 〈◊〉 he will play at a small Game Rather than thou willt not manifest thy enmity against Imputed Righteousness and be a Patron of our own to Justify us to take off from Christ thou wilt play a small low Game J. C. Pag. ibid. So it is manifest that thou knowest not what thou sayest such is thy confusion no marvel while thou errest from the form of sound words calling it a Righteousness contrived where findest thou such a word iâ— Scripture Answ Let the Reader judg if I know not what I say thou art a â—â—â—ty and not sit to judg in the Case now by saying the Form of 〈◊〉 words and then mentioning the Scriptures who would think 〈◊〉 J. C. began to be ashamed of the Quakers Principles and to own the Scriptures for the Rule which his Brother Bayly disowns and that 〈◊〉 was again returned to his old Christianity from which he had Apostatized and grew weary of those many uncouth strange words and Gibberish Language that Fox brought out of the North resolving to fashion all his words in his Prayers hereafter according to the Dialect of the Scriptures Oh that it might prove true Yet how can I but say this that an Ape that is most like a Man and yet of another kind is one of the most ill-favouredst of the Bruits so it rendereth thee most ridiculous in our eye when we see thee here Ape it so like a Christian and yet knoweth that thou art of a different Species Speak and write like a Quaker or else utterly forsake them my eye hath been deceived sometimes by the Art of Limning in thinking I have seen Living Creatures Men and Women Lions Bulls c. and yet turn but the other side and nothing but a thin painted Past-Board So here I fear many be deceived with thy expressions in thy lines wherein thou appears to a weak eye a Living real sound substantial Christian but I hope I have turned the other side and now it appears thou art but still a thin dead liveless rotten Apostate and Quaker only painted over with better Colours and a little more Art Thou hast got the Art that Gaptains have at Sea that they may have the greater advantage and thou thinkest it Lawful as they do thou comest up to us thinking to board us presently with an English 〈◊〉 and Colours when as thou art absolutely a French Man I have heard lately from one that hath read J. C's Books that in one of his Books he expresses himself to be for this viz. a Liberty for Quakers to admit themselves into all Churches of what Judgment soever This is the Man that is for overcoming not by force of Argument but 〈◊〉 Stratagems This is Romes way at this day And remember that 〈◊〉 writ before an Answer which J. C. gave to one that charged him with what he had said viz. If they were my Words that was
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
a sort of Papists said that every intellectual Being hath enough within it self to make it happy 8. That Man is justified by something within him 8. Bellarmine and others that Man is justified by Inherent Righteousness 9. That the Righteousness that is wrought by the Light which they call Spirit in obedience thereunto is the Righteousness of God and so Justifies 9. The Papists say that the Righteousness which the Spirit works is the Righteousness of God and therefore Justifies 10. The Quaker that Works done in the Light are of value worth and accepted 10. The Papist That Christ Merited that our good works might Merit 11. These say that if we obey and follow the Light that every Man hath the New Creature and Salvation and all Good will come 11. These that there is the Merit of Congruity i. e. a worth in some good works we do before Conversion for the sake of which God gives saving Grace the Spirit 12. The Quakers against the lawfulness of taking an Oath 12. Stilling Idolat page 290. The Spiritual Brethren of the Franciscan Order were against the takeing an Oath 13. The Quaker saith as John 〈◊〉 in his last Book that Law and Gospel are one 13. Bellarmine the Jesuit in his writings saith the same 14. The Quaker speaks of Forgreâ—ess of sins past i. e. till Conversion upon turning to the Light 14. The Papists you may see in their Writings speak of this very much which is called the first Institution 15. The Quakers in scorn as J.C. in his late Book speaks of 〈◊〉 Belief that we their Adversaâ—â—â—â— seek to be saved by calling our 〈◊〉 a fancy and imagination 15. The Papist calls Protestants Solifidians in a jeere as thinking to be justifyed by Faith alone and they frequently call the Faith of Protestants after the same rate viz. a Fancy c. 16. The Quakers write and 〈◊〉 as if they did think that 〈◊〉 will be saved but themselves 16. The Papists say none will be saved out of the Church of Rome 17. The Quakers deny the Saluâ—â—â—â—â— of the Hat to his Neighbour 〈◊〉 to give any Titles to any Men. 17. See Stilling Idolat pag. 314. Ignatius Loyola the first founder of the Order of the Jesuites was in this very mind viz. denied to put off the Hat to any and to give any Titles to Men giving this Reason that it proceeded from too great fear of Men. 18. The Quakers are for silent Meetings making it essential to 〈◊〉 way 18. Stilling Idolat page 332. There is an account of some of the Papist's ways of Devotion some of them were for abstractedness of Life Mental Prayer Passive Unions with God in the Deiform fund of the Soul a state of introversion and for attendance upon God alone in the depths of the Spirit for pure actuations in the Spirit these are their own words out of their own Books see Stillingfleet they are for the vacuity of the Soul and 〈◊〉 solitude c. Stilling Idol 322. 19. They are against making use of our Reason and understandings in Divine matters as in Crooks you may see and in Faldoes Key 19. The Papist speaks of an intire Union with God whereby the Soul is Deified that it is to be attained by self-annihilation the 〈◊〉 of nothingness the Union of nothing with nothing Now 〈…〉 compare Penningtons and 〈◊〉 Canting Language with this see 〈◊〉 they be not akin Stilling Idol 〈◊〉 20. The Quakers do speak of the everlasting Gospel they are come out withal a new Prophecy despiseing the Scripture talking much of the Spirit in opposition to the Scriptures that when this People began then the day came Christ's Light came the pouring out of the Spirit came looking upon themselves as having a greater measure than any fort of people before them owning it in Writing that there is no use of any Gospel-Ordinances as breaking Bread c. calling them shadows that are done away by the substances see an account of Penn by Mr. Hicks Dial. 20. In the same Book pag. 47 some of the Papists were for 〈◊〉 Kingdom of the Spirit and 〈◊〉 everlasting Gospel as a higher 〈◊〉 than Christ's Gospel that the 〈◊〉 of the Father they said contiâ—â—â—â—â— till Christ the Law of the Son 〈◊〉 their time and then the time of 〈◊〉 Holy Ghost was to come in which Sacraments were to cease and 〈◊〉 Administrations and every 〈◊〉 was to be saved by the inspiration of the Holy Ghost without any external Actions WILL. HAYWORTH 〈◊〉 Reply to William Baylies pretended Answer to the Pamphlet as he calls it entituled the Quaker Converted written 〈◊〉 Southwark the 17th of the 11th Month called February 1673. IOB 11.2 3. Should not the Multitude of words be Answered and should a Man of lips be justified Should thy lies make Men hold their peace and when thou mockest shall no Man make thee ashamed 〈◊〉 Bayly Thou Quarrellest with me for asserting that the young 〈◊〉 Willam Dinsdel was once fully of the Way Faith Spirit Princiâ—â—â— of the Quakers and that he went farther than most of them toâ—â—â—â— that which they call Perfection there be four things thou pitchâ—â—â—on to enervate and weaken my Testimony viz. 1. 〈◊〉 Pag. 23. Because he had no ground in himself to go to silent 〈◊〉 upon which thou queriest whether it be the Quakers Way 〈◊〉 Faith and Principle to dislike silent Meetings c. Reply I can if thou wilt put me upon it produce several owned 〈◊〉 you that are constantly among you that are not for silent Meetâ—â—â—â— 2. The young Man said he had not ground for it in himself yet followed be Light it seems thou wouldest have every one be like unto thy self 〈◊〉 other Quakers viz. For silent Meetings whether he hath ground 〈◊〉 it in himself or no otherwise no Quaker thou art in this a Papist 〈◊〉 for implicite Faith 3. It appears that an assent to this practice of yours and the practiâ—â—ng of it though no example for it or command in Scriptures is esâ—ential to Quakerism I suppose this practice must be founded upon 〈◊〉 private Inspiration 4. I challenge thee and any of you to give me any Instance in the â—cripture where the people of God did professedly meet together at 〈◊〉 times as you do sitting together in silence without any prayâ—â—ng or speaking by way of Exhortation or Doctrine thou mayest see 〈◊〉 that it was the practice of some of the Papists that they were 〈◊〉 Mental Prayer and profound silence Pag. 72. 2. Because he had no Grounds in himself to deny the puâ—ing of the Hat when he met a Friend not knowing that he offended God 〈◊〉 Now thou askest whether this be the Quakers way Reply as before I know two at this day that are Quakers and owned by many of you and yet use the Salute of the Hat and if thou wilt call me to it I will find thee several more 2. Thou makest this which is but a Mahumetan Instance an essential thing to Quakerism if
spoke to Gods people what their Duty was every one apart upon their Beds that every one alone should keep a silent Meeting in the Night in his Chamber retired upon his Bed not a word of assembling here only thus much is in it when God comes with afflictions if we be moved with grief yet are we to take heed of sinning against God by murmuring and fretting but rather be retired and examine our hearts we shall find cause enough why the Lord deals so with us and that he is Righteous let every one in the night season when full of thoughts upon remembrance what God hath done to him then be patient quiet still fret not against God The last is Isa 8. and Isa 40.3 concerning waiting on and that which Christ the Lord speaks to his Disciples bidding them wait a Jerusalem till they were endued with power Now what kind of silent Meetings these Scriptures speak for it will soon appear let one place open the rest what this waiting is see Acts 1.14 They all continued with one accord in Prayer and Supplications And Peter stood up and Preached to them v. 15. Let the Reader now Judg what fit Scriptures these be to prove the things in hand and what a mighty Man this is that while he goeth about to let others see their ignorance as he saith he betrayeth his own And it s not something strange that this people should wrest the Scripture thus to prove their silent Meetings and when it speaks plainly for silence there they are against it in their practice in 1 Cor. 14.34 it 's said by the Apostle Let your Women keep silence in the Churches For it is not permitted unto them to speak yet the Quakers are for Women Preaching 1 Tim. 2.11 Let the Women learn in silence if any silent Meetings they must be such wherein there is none but Women What thou sayest Baily in this 〈◊〉 touching the Quakers I shall at present pass till I come to the place where thou goest about to prove Ezekiel and others to be Quakers after the same rate as thou hast proved silent Meetings Pag. 26. B. And could not own that refuge of Lies W. H. hath made concerning him Reply I Challenge thee to mention one lye that I have either said or writ of him whatever I have writ in my Epistle of him is owned by himself in his book under his own hand and had I thee Face to Face with him in case thou hast any Sobriety and Modesty and Ingenuity left I would make thee eat up these words again viz. these could not own that refuge of lies c. B. Pag. ibid. And I do not understand from his Master or any in Hartford that ever he was ten times at the Quakers Meetings but 〈◊〉 sometimes as the other boys did as he said and may be farther seen in the account from Hartford Reply If any please to enquire of the young Man himself now dwelling at Ware he will affirm that which here I write viz That for five years together he went to no other Meetings but the Quakers Meetings and is it likely that he should not be above ten times in all that space at their Meetings you may likewise hear at Hartford that none of us saw him in our Meetings but of late years thou dost wrong him Baily and thou dost not rightly transcribe his own words He saith several times I went as other boys and thou hast put in another word viz. sometimes and let it be considered that lest any should think that he went only when a boy by that expression viz. as other boys that he is there in the beginning of his Book relating his first step and entrance into their Way This boy was twenty years of Age before he left the Quakers as for that account from Hartford what little value it 's of the Reader will soon Judg when by enquiry at Hartford he comes to hear that some of the Quakers hands 〈◊〉 to it that did not dwell in nor near the Town till several years after 〈◊〉 young Man was an Apprentice in the Town Besides whatever they restifie in this account they testify either First from the young Mans Master and Dame Grigson Or Secondly from his own Relation in his Book 〈◊〉 that he was against the Quakers practice in two things viz. the â—â—â—â—ing on the Hat and silent Meetings Now as to his Master and 〈◊〉 Testimony concerning him of what force will it be to the Judicious when this is weighed that such was the young Mans reservedness in the Family which he was naturally addicted to that both Master and Dame acknowledged as these Men confess in the account that they did not know this young Mans mind see their own words are these viz. They never understood that he had any convincement upon his mind when-as be had far a long time great troubles and convictions upon his Spirit while in the Family as appears by the Book As for the Second thing viz. his practice in putting his Hat off in Salutations and being against silent Meetings you must give us leave to think that notwithstanding this the young Man was of the Quakers Spirit Faith and Principle for having conversed much with the Quakers at Hartford having read several of their Books and the Books of others that 〈◊〉 us of their opinions we apprehend that to believe the Light 〈◊〉 every Man hath to be Christ and to obey this as Christ and being Faithful in the obedience to come up to an outward Reformation which this young Man did and call it Perfection thinking God could 〈◊〉 charge him with sin is the very Heart and Life and Essence of the Quakers Religion and for the two things insisted on by them we look 〈◊〉 them rather as outward Badges Tokens and Marks whereby to distinguish Quakers from others than any essential things to constitute a Quaker But again he asserts in his Book that he walked in this practice according to his Light and enquire at Hartford Reaâ—er and thou mayest have many Witnesses that such is his Integrity that he may be credited in what he hath said And it is not probable 〈◊〉 he that was Faithful in other matters of greater weight touching â—â—â—â—ning from sin and acting Righteously should be unfaithful in 〈◊〉 less matters Now observe these Subscribers yet say he was 〈◊〉 Quaker when-as he acted according to his then present Guide the light within In the close how can this thing be determined whether 〈◊〉 young Man was a Quaker or no when-as he was so reserved that 〈◊〉 they according to their own Confession nor any of us knew 〈…〉 or Principles only he went to their Meetings and to no other 〈◊〉 years space as we can prove how can it be determined but by 〈…〉 Confession which hath been published already and you may now see more in his own following Book towards the end where he 〈◊〉 up eight distinct grand errors of the Quakers that he
had swallowed And this Testimony of himself may be credited if enâ—â—ry be made of his Integrity at Hartford and if need be I will prove 〈◊〉 the hands of several there that shall witness that neither he nor I myself are Lyers or Forgers in what we have said in this matter but what we have done herein we have done in Truth and for this end 〈…〉 the gross and damnable Errors of the Quakers In the 26 27 28 29 30 31 32 33. for nine Pages together there 〈◊〉 strange a Wild-Goose-Chase as I have seen and the fame Coleâ—â—â—â— boiled over again for frequently things are repeated usque ad nanâ—â—â—â— that turns the Readers Stomack The sum of that which the young Man offers by way of Answering 〈◊〉 Questions is this viz. That the Light which he had before Conversion 〈◊〉 not the Light of the Spirit of the Son of God Jesus Christ that of â—â—generation because of the Fruits of it which were only convictions of â—â—moralities and some outward Reformations but it did not shew the saving knowledg of Christ Crucified in the room of Sinners as their Surety so that it was but the same Light the Heathens had 1600 years since spoke of Rom. 2.14 and all Heathens have it now This is true and we dare maintain it against you all and question not but he is able to say enough for it himself First I will prove that it is but a natural Light which the Heathens have and that which as you say every one hath that Light within Secondly That therefore it is not sufficient to reveal Christ savingly towards the latter end the Reader may see it proved that this Light within is not the Spirit of Regeneration but that it differs in kind Page 1. That which is Common to all men is natural but this Light is Common to all Men Ergo. The Major is made good thus viz. That without which a Man cannot be a Man must needs be Common and so Natural but without this Light Man is not Man Ergo. That which distinguisheth Grace from Nature is this that Grace is a special Gift of God to whom he will the other is Essential to Man he cannot be a Man without it 2. Arg. If the Heathens did by Nature things contained in the Law then this Light the Heathens had was a Natural Light and no more but this is asserted by the Apostle in Rom. 2.14 For the Gentiles which had not the Law i. e. of Moses do by Nature things contained in the Law Ergo. 2. That this Light is not sufficient to Reveal Christ savingly 1. If by Nature all Men are Children of wrath then Nature cannot savingly inlighten but the first is true Ephes 2. Ergo. 2. If Whatever is Natural be but Flesh then it cannot savingly reveal Jesus Christ but the first is true from John 3. What-ever is 〈◊〉 of the Flesh is Flesh 3. If the Heathens by all the Light they had did not savingly know Christ then this Natural Light cannot savingly reveal Christ but thâ— is true that they did not the Scripture testifies 1 Thes 4.5 Tâ— Gentiles that knew not God i. e. savingly in Christ Gal. 4.8 〈◊〉 then when ye knew not God speaking to the Saints how it was 〈◊〉 them before Conversion 2 Ephes 12. they were it 's said withâ—â— Christ and so without God and had no hope If you say it was not sufficient because they resisted it I Answer it 's said they obeyed it in Rom. 2. They did things â—â—â—tained in the Law If you say not to the full I Answer that would have been according to you unto Perfection and then no need of Christ being revealed 4. If the Heathens could by all the Light they had attain to Salvation then their Conversion was not such a Mystery but it 's spoke of as a very great Mystery wherein God's Rich Grace and Power was seen to a wonder as the Scripture bears Witness 5. That Opinion that makes void that Prophecy spoke of Luke 2.32 viz. That Christ should be a Light to Lighten the Gentiles cannot be true but this of the Quakers doth Ergo. For if they had sufficient Light before there was no need of the other 6. If the Heathens notwithstanding all the Light within which is spoke of in Rom. 1.20 yet were at that same time unrighteous Rom. 3.9 10. and under Sin and fallen short of the Glory of God v. 23. unjustified then this is true that the Light they had was not a saving Light but so it is Ergo. You cannot say they were not obedient to it for they did things contained in the Law 7. That Opinion that makes Divine Revelation to be in some is false but this doth to say that the Light that every Man hath is a saving Light Ergo. For if Salvation can be attained by attendance to this Light then it 's in vain for God to make known his will and mind and way to Salvation by the Revelation of the Scriptures Frustra fit per plura and fieri potest per pauciora In vain doth any that by more which may be done by fewer things and ways 8. If the Light within can reveal Christ savingly then was the Covenant made with Abraham no Covenant of Grace it was not Grace to Abraham for God to make known his Will to him when-as he might have attained it by the Light he had before and which others might have known as well as he 9. If all the Light that Adam had before his fall was not sufficient to preserve him to Salvation and prevent his fall much less is that Light in Man being fallen sufficient to restore him and so save him 10. If Angels could have known the Gospel without Revelation then this Light is not sufficient to Reveal him savingly but the Angels could not as appears by the Scripture in that it was a Mystery hid in God and they learned it of the Church Ephes 3.9 10. 11. That which makes the omnipotent Work of God upon the heart of Man by savingly enlightning his Mind and Understanding giving a new Heart taking away the Heart of stone making him a new Creature c. in vain is not to be admitted as true but this doth to say every Man hath a saving Light For if Man by attendance to the Light can be saved then no need of the other works of God upon the Soul of Man If thou writest again Baily Answer plainly to these Arguments The Objections that Baily raiseth are here Answered THe first stone that out of the Rubbish of this Babel is thrown at us is this Baily And in that he saith the Light by which the Heathens did the things contained in the Law Rom. 2.14 Which shewed the work of the Law written in their Hearts is not the Light of the Spirit of Christ he is found a denier of the Scriptures John 1.9 If every Man that cometh into the World be lighted with the Light of Christ then the Heathens and all
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
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
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
that proceed from hence were they not his own was it Christ or Paul that Believed Loved Prayed c all the Logick thou hast Baily cannot gainsay but that it was Paul and if so then it was not madness and folly to say but the Wisdom of the Spirit of God taught him so viz. That he would be found in Christ not having those Gifts and Vertues that the Spirit had wrought in his Mind to Justify him in God's sight for there are defects in all these Gifts Faith Love c. and in all our Holiness and remember God chargeth his Angels with folly and might well have charged Paul with Madness and Folly if he had trusted to his own Righteousness to Justify him in his sight I wish thou wouldst see thy own Pride Hypocrisie Ignorance Pharisaism Answer any of you Could ever Paul have the least temptation to trust to his Pharisaical Righteousness after he was converted then surely it was this Sanctified Righteousness he here speaks of which he saw would come short to Justify him but thou art otherwise mindded as it 's said in Phil. 3. by Paul God reveal it to thee in due time many of us were thus minded for some time but now through inlightnings we follow Paul's example in this Truth and are like-minded with him herein B. And pag. 11. Thou sayest viz. The Quaker goeth about to make his own Righteousness to stand yes and blame him not if it consists in those Gifts and Vertues that the Spirit of God worketh in his mind how is any a true Christian without these Reply Thou hast said more here through thy ignorance of the Righteousness of God than thou darest stand to darest thou say that thou wouldest stand or fall before the infinitely Holy God and have him deal with thee for ever in his exact Justice according as thou hast been found in the most holy Exercise of any of the Gifts and Vertues of the Spirit speak The Prophet saith Enter not into Judgment with thy Servant for in thy sight shall no Man living be Justified Psal 143. 2. but here is a Prophet saith Thou mayest Lord to the utmost Judg me for I have Gifts and Vertues enough of the Spirit in me to Justify me in thy sight In Psal 130.3 The Psalmist saith If thou Lord shouldest mark iniquities O Lord who shall stand Yea saith this Pharisee but I shall and my Righteousness too for it consisteth in the Gifts and Vertues of the Spirit and let God mark iniquities never so narrowly I shall do well enough Job a perfect and upright Man speaketh on this wise Chapt. 9.2 How shall Man be Just with God v. 3. If he will contend with him he cannot answer him one of a thousand But here is a perfect Man that saith Man may be Just with God and if God doth contend with him he hath the Gifts of the Spirit which Job belike had not and this Righteousness shall stand and thus W. B. can Answer God every thing in every thousand that is laid to his Charge V. 15. Whom though I 〈◊〉 Righteous yet would I not Answer but make my supplication to my Judg yea v. 21. Though I were perfect yet would I not know my Soul 〈◊〉 30 31. Though I wash my self in Snow water and make my hands â—â—ver so clean yet shalt thou plung me in the Ditch and mine own Clothes â—â—all abhor me But W. B. saith he will Answer God in this his perfection and this shall be his Answer viz. That his Righteousness shall stand and he will know his own Soul thus adorned and let God plung him if he can he will adventure it The Heavens are not clean in 〈◊〉 sight the Scripture saith in the Book of Job but Baylies Righteousness is clean in God's sight He chargeth his Angels with folly no matâ—â—â— for that Bayly cannot be charged for his Righteousness consists in the Gifts of the Spirit But have not the Elect Angels the Gift of the Spirit But it 's likely not in such a Degree as this Man or they have more mixture of evil in the exercise of them than this Prophet I err not in calling thee a bold proud Man for this saying I will give thee a Testimony out of Foxes Monuments of one of the Martyrs see how it agrees with thy Doctrine in the third Volume pag. 418. Anno 1555. in a letter of Robert Samuels written to the Christian Congregation declaring the Confession of his Faith these are his words viz. All the Works Merits Deservings Doings and Obedience of Man towards God although they are done by the Spirit of God in the Grace of God yet being thus done be of no Validity Worthiness Merit before God except God for his Mercy and Grace account them worthy for the Worthiness and Merit of Christ Jesus c. And thou contradicts thy Brother John Crook who in his words acknowledgeth that he looks to be accepted not for works of Righteousness that he had done not for the works sake only though wrought by the Spirit yet here that which is wrought by the Spirit must Justifie us in Gods sight otherwise thou sayest nothing for we say that none are true Christians without the Gifts of the Spirit but yet these do not Justify them in God's sight Justification and Sanctification go hand in hand our state and Relation is changed there is Justification our Nature there is Sanctification the Gifts of the Spirit and Regeneration flow from Justification in order of Nature though not of times we are Justified before we are Renewed forgiven before Sanctified Pag. 37. I cannot well pass over one passage in Bailies Railery saying that I am like Jannes and Jambres that withstood Moses proclaiming 〈◊〉 folly a Phrase used frequently by the Quakers Reply After that lofâ—y Anti-evangelical Speech that he had used before touching his own Righteousness how it must stand it will 〈◊〉 be amiss to cast our eye to the Scripture where this is mentioned 2 Tim. 3. 8. and view that sort of Men there described and see if they were not Quakers if of any sort v. 2. Boasters proud Blasphemers v. 3â— fierce dispisers of them that are good v. 4. Heady high minded v. 5. Having a form of Godliness denying the Power v. 7. Ever learning never coming to the knowledge of the Truth v. 8. Men of corrupt minds of no Judgment concerning the Faith These were they that were Seducers which did resist Pauls Doctrine as you may read in this Chapter B. And it 's known to thee and all the world that the Quakers own 〈◊〉 other Righteousness to be Justified by but the Righteousness of Jesus Christ the Righteousness which is of God by Faith in him Reply But now it 's too late to deceive with these good words We see your cunning Craftiness this Righteousness of Jesus Christ that you plead for he is only the Author of not the Subject it is noâ—â—â— his Person according to your Divinity but in
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
while in his Natural State knoweth not hingof this It is a Riddle as it was to Nicodemus that had more than the Light within the Light of the Scriptures 7. The Mystery of the Redemption of Man from the Fall by the Sacrifice of Christ It 's utterly ignorant of it cannot see any thing of it nor shew it to Man But this seems foolishness to Man the Doctrine of being saved by the Cross of Christ It was so to the Greeks and is so to the Quakers at this day None of the Heathens therefore spoke any thing of Redemption by Christ if they did they had it from Moses Writings and the Prophets No these things are too high 1. That very God should become very Man 2. That a Virgin should bring forth 3. That by giving up that Body that he took into Union with himself unto Death he should make Atonement to God's Justice and expiate for all the sins of all those that were given to him These Man that hath no more than the Common Light cannot will not receive 8. The Resurrection of the same Body is a thing that this Light will not discover It is only the Scripture-Revelation The Heathens knew nothing of this but it was a scorn to them Jesus and the Resurrection And the Quakers attending to the Light within more than the Scriptures do err as to this Truth and gain say it 9. It cannot shew That the Soul of a Saint is immediately with Christ upon the departure from the Body nor indeed any thing of a future state This must be known by Scripture-Revelation According to that 2. Tim. 1.10 Life and Immortality was brought to Light through the Gospel 2. There is a Light that every Man hath not but is peculiar to the Saints Those that are born again and converted from their fallen Estate and condition and put into another state through Christ Jesus This we have proved before from the Scriptures only will add thus much viz. God suffered all Nations it 's said to walk in their own waies Acts 14.16 but had at that time a people Israel in the midst of the Nations Of whom he said Psal 147. He shewed his Word unto Jacob his Statutes and Judgments unto Israel he hath not dealt so with any Nation and as for his Judgments they have not known them Here it 's plain he gave Light and Knowledg to Israel and suffered others to walk in their Natural blindness 3. This Light is at the same time in a Saint with the other that is 〈◊〉 saving Light 4. This Light is a true Light as to it 's kind and Nature as far as it will reach 5. But that this Light that every Man hath and that we speak of which every one hath not are two different Lights as to kind and Nature and not only as to Degree as the Quakers would have it I prove as followeth 1. If the Roots from whence these two Lights do spring be different then the Lights differ in Kind and Nature But the former is true Ergo. Christ as a Creator is the Root and Fountain of this that every one hath but Christ as Mediator is the Root of the Light that the Saints have I prove that the Light that every Man hath is from Christ only as Creator If whatever Adam had in his State of Innocency was only from Christ as Creator not as Mediator Then this Light that every Man hath is only from thence But the former is true Ergo. If the Light that every Man hath be only a remnant of that same Light that Adam had in Innocency Then the consequence will hold But it is only a remnant c. Ergo. If it be nothing but Nature then the Minor of the last Syllogism is true viz. that it is nothing but a remnant of the Light that Adam had in Innocency But it 's no more than Nature which I have proved before Argument 2. If the Light that every one hath differ only in Degree and not in Kind from the Spirit of Regeneration then the most wicked ungodly person may be said to be truly Gracious and Sanctified and Regenerated though not in such a high Degree as a Godly one For the smallest Wire of good Gold is as truly Gold as the whole Wedg though not so much Water hot in the second or third Degree is as truly hot as that which is hot in the sixth or eighth Degree He that is strong in a less Degree is as truly strong as he that is in a greater Degree But what a ridiculous thing is it to say that the most wicked Man is a true Believer a true Saint When-as he is so far from this that he is not truely Moral and Civil 3. If they differ only in Degree then a Regenerate Man and an unregenerate differ no more from one another than a Babe in Christ and one strong in Christ But to say this is false Ergo. 4. If having the Light within be consistent with all manner of Wickedness and continuing in it to the end but the having of the other Light is not Then they surely differ in Nature and Kind But the former is true as all see and know daily Many that have the Light within which the Quakers speak of are Wicked Ungodly and continue â—â—to the end None that have the Spirit of Regeneration are so and continue so They may fall into sin but do not continue in it nor make a Trade of it He that is born of God cannot sin because he is born of God 1 John 3. 9. 5. If a Man may have the Light within which the Quakers speak of and yet be dead in Sins and Trespasses but not the other but must needs be spiritually alive in that it is the Principle of Spiritual Life then they differ in kind But the former is true For every one had the Light within the Quakers grant But every one is not Spiritually alive but most dead in sins and Trespasses Ergo. 6. If those that have the Light within which the Quakers speak of may go to Hell with it and the damned in Hell have it still in them then they differ more than in Degree But the former is true Otherwise what is that which accuseth in Hell and condemneth in Hell Answer But now to say that any part of the Spirit of Regeneration Adoption goeth to Hell and is in the Damned would be ridiculous if not Blasphemous Ergo. 7. If Flesh and Spirit differ more than in Degree then these two Lights do But surely Flesh and Spirit differ more than in Degree Ergo. All the Light that every Man has as he comes into the World is but Flesh John 3. Whatsoever is born of the Flesh is Flesh Now Flesh and Spirit are so far from being of the same kind that they are contrary one to another and lusteth one against another Baily If thou writest again Answer these Arguments fairly then thou mayest go far to reduce me to thy mind in
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
end of his Coming and the import of his Death and tells them the way and means viz By attendance to the Prophecies of the Old Testament which they being Jews did reverence and he saith they did well to take heed to them for this end The Light within every Man cannot be meant by any Word or Phrase in this Scripture But it 's the Knowledg of the Person of Jesus He is called a Star by Balaam that was then in a Spirit of Prophecy 〈◊〉 24.14 There shall come a Star out of Jacob Foretelling his 〈◊〉 and Incarnation But where is the Light that every Man hath called so Besides this people had enjoyed and possessed the Light withâ—â— from the Womb. What need he speak of its arising and the day dawning in them If thou Baily say Though it be in Man yet it shiâ—â—th not it ariseth not in any brightness till attended to and obeyed which is commonly replyed by the Quakers Let this be considered in Answer That this people had before this â—ime of Peters writing obeyed it For they were converted In the beginning of the Epistle it 's said they had like precious Faith with the Apostles Now Faith and Conversion is nothing else according to the Quakers but a higher rising of the Light within The other Phrase To which ye do well to take heed as to a Light that â—ines in a dark place Can this be the Quakers Light If so then is the Quakers Light and the dictates thereof a more sure Word than a Voice from Heaven such an one as Peter heard in the Mount For of that he speaks here But which of the Quakers themselves will say so Again If so that by this Light in a dark place be meant the Quakers Light within then is there such a state to be attained in this Life by attendance to the Light in which there needs not be any more heed given to it For it 's said To which ye do well to take heed until the day down and the day-Star arise If we take the word until in that sence as some would have it so that after a while some must leave off being Quakers advancing into a higher Form As it was with Merchant Rich who stiled himself one of the Church of the First-born By this the Reader may see what little ground they have to make use of this Scripture for their way of Preaching pointing people to the Light within taking them off the Scriptures and from the Person of Christ the bright Morning-Star to follow Fox and Nayler Wandring Stars from the North Blazing Comets full of Malignancy portending much evil to the Inhabitants of this Nation As we have seen what a Plague of Error hath followed Baily And Jesus Christ bids people believe in the Light that they might become the Children of the Light Reply Which place is not as pointed in John 6.62 but in John 12.36 Now thou sayest Christ bid people believe in the Light I query Whether this Light was not himself Whether he pointed the people to believe in any thing or person but himself Answer We say It was not to believe in the Light that every Man hath For he saith in the same ver which thou omit'st While ye have the Light and v. 35. yet a little while is the Light with you Now the Light the Quakers speak of is always with every one never extinct as long as Nature remains It was then Christ's Person that was about to depart out of the World As he in this Chapt. speaketh v. 33. of his being Lifieâ— up This he said signifying what death he should dy When Christ Jesus departed out of the World the greatest Light that ever was departed Never any Preached as he wrought Miracles as he This fellow would make people think that Christ Preached in the same way that the Quakers Preach viz. That he bid the people believe in the Light of Nature within not in himself Whereas he had said of himself I am the Light of the World he that followeth me shall not walk in darkness Is this Baily a Christian Baily He that hath an ear let him hear what the Spirit saith unto the Churches Reply I cannot find that this Spirit speaketh one Word of a Light that every Man hath as a Guide to follow But much in every place doth it speak of the Person of Jesus Christ The next Scripture we shall have an Occasion to mention ere long Baily And said the Apostle if we walk in the Light Reply To walk in the Light is to walk in Gospel-Holiness As he is in the Light Holiness is a likeness to God But it cannot be understood of the Light of Nature This may be walked in and yet no true Holiness and so no fellowship In that one may have that and be destitute of the Spirit of Adoption and Grace Baily Then have we fellowship one with another Reply Baily cites it thus but it 's not so in the Greek nor in the Translation the Word then is not there This walking in the Light doth not procure or cause this friendship reconciliation or fellowship with God as the Quakers Dream Neither this nor any Purity or Holiness can be the first Cause For indeed there is no Holiness without first there be friendship and Communion with God Only this Walking in the Light is a token that we have fellowship because it 's an effect of it Baily So they were to drink his Blood and that was it by which they were cleansed from sin and had Eternal Life and if they drank it was it not within them Reply There was a purging of sin when Christ shed his Blood and suffered Death Heb. 1.3 Who when he had by himself purged our sins sate down c. All the sins of all the Elect were virtually purged or cleansed then A price laid down to expiate them all by the Sacrifice of Christ This was sixteen hundred years since The drinking of the Blood is but the Application of it in time Then is it manifest that it was done for such But still thou confounds Justification and Sanctification We are not forgiven our sins by reason of any works wrought in us No these works in us are but effects of forgiveness But by the vertue and worth of the work and sufferings of Christ without us And whereas thou askest Whether the Blood be not within if it be drunk So I ask thee If any eat the Flesh of Christ is it not within him If Christ dwells in our hearts by Faith is not the Person of Christ in our very hearts and so the Man Christ Now by the Blood who understands any thing but all the Sufferings and Death of Christ his offering up himself as a Sacrifice Can these be drunk but by Faith So then as far as by Faith the Sufferings of Christ and his Death can be within us they are viz. We have all the benefit and vertue of them for procuring of all good for us
examined to thy Face Reply I have said enough upon this account in my Epistle to Crook and say here in all Calmness I have not wronged the Quakers but have acted in all things according to my Light and Conscience and it doth not in the least upbraid me If for any thing it is that I have not used more diligence and boldness in preventing their gross and damnable errors And now I am ready to speak with thee Face to Face or any of you Baily Pag. 47. Whom thou sayest is a Quaker converted to Christianity as if the Quakers were no Christians Shewing thy Envy against them and thy Ignorance or wilful-blindness concerning the Scriptures of Truth in which may be seen plentifully that God's People whom he hath regard unto above all people in all Ages were such as trembled at his Word As in Isa 66. And Moses was a leading Quaker Heb. 12. and Ezekiel was a Quaker see Chap. 12.18 And Daniel a Man greatly â—â—loved was a Trembler Chap. 10.11 12. And Paul preached in much trembling 1 Cor. 2. 3. And Paul bid the Christians Work out their Salvation with fear and trembling Phil. 2. 12. And exhorted Servants to obey their Masters with fear and trembling Ephes 6.5 And the true Christians received Titus with fear and trembling 2 Cor. 7.15 Reply I wish for thy own Credits sake thou hadst forborn these â—nes Every Babe in Christ smiles when they read them seeing the weakness and impertinency of them I find that the Quakers are very much distasted that we allow them not to be Christians Now how on they be Christians if they hold not the Head the Person of Christ â—ut make the Light within the Head of the Church I wish not onâ—y they but all the World were not almost but altogether Christians Were you but sound in the Faith had ye but the Vital Essential part of Christians what a good addition would there be by you to the Church of Christ Ah! have ye suffered so many things in vain in this Nation But it is not amiss to call a Spade a Spade Ye must I dare say change your Religion from top to bottom before ye be owned Christians by God's people in this Nation But to the thing Thou wilt prove them Christians thus viz. If the Christians of old â—ere Quakers then the Quakers now are Christians But the former is true thou sayest by many Scriptures which thou hast quoted Before we come to examine the instances let me but Query How this people came to be thus called Was it not upon their strange fits of bodily Tremblings which they had in their first Rise wherein all their flesh and bones would tremble I take it for granted having spoke with some that have seen them thrown upon the ground in this posture Now that such bodily Tremblings as these are essential to Christians and to the people of God as such I deny they never had such except it was upon some dreadful Visions or Appearances as you in the least can by no claim to This is no part of Christianity Though we do not censure the Quakers as no Christians because they trembled thus but because they deny Christ himself from whom that Name is derived and the Christian Doctrine So that your Religion is a Religion of another kind and sort and Species much more like Mahumetanism or Judaism or Heathen-Philosophy than Christianity Now to the Scriptures which prove the people of God of old Quakers Isa 66. v. 5. Such as tremble at my Word This is the first Scripture Reply Was this bodily Trembling here spoke of Is there not in the same verse a contrite Spirit mentioned Was it not in Spirit having a Holy awe and Child-like fear of the threatnings of God 2. Moses was a Leading Quaker Heb. 12. This may be spoken of Moses some think not as if it were verified in his own Person as if he did quake but he is brought in as the Mouth of the people speaking in the Name of the people Moses said i. e. in the Name of all the people he being a Mediator betwixt God and them See Exod. 19.19 20. that for all this it 's said there he spake to God and God called him and he went up to the Mount But be it so Was it not upon an Extraordinary occasion Had you ever the like Visions as the burning Mount Did you ever hear the voice of God Was your Doctrine among the Mountains in the North delivered with that Augustness as the Law at Mount Sinai But again grant he did quake was it any part of his Religion oâ— Christianity Nay it only argued this that he was imperfect a sinner legal in part It 's said in that Chapter that it ought not to be thus with Christians viz. to fear thus and tremble nor be discouraged For they are come to Mount-Sion and to the Blood of sprinkling being delivered from a cursing fiery Law and are come unto a State where there should be nothing but Peace Joy and sweetness The next is Ezekiel He was a Quaker in Chap. 12.17 18. The word of the Lord came to me saying Son of Man eat thy Bread with Quaking and drink thy water with trembling Now have you the same Reason for yours as this Prophet for his Any immediate Vision or Revelations by Angels Spirits Voices c. prove it to us Then the next Quaker that is brought is Daniel Chap. 10 11. in a â— you read of a marvelous Vision Daniel had which you dare not say you have any such amongst you which was the cause of his Trembling As for Pauls trembling prove it such Bodily trembling as yours We deny it and say it was not such That in Phil. 2. 12. was not Bodily Trembling but an holy fear and reverence of God in their Spirits rousing them from security upon consideration of the Decrees of God So the other two mentioned as to Servants and Titus But is' t not a strange Argument whereby to prove the Quakers Christians because the Prophets did upon some extraordinary Visions tremble in their Bodies and because others in their Ministry of the Word and servants in their places were not proud and secure but tender and modest and had a Child-like fear of God in their hearts therefore all Christians â—are Quakers and all Quakers Christians But excepting these extraordinary Cases what do these Tremblings signifie â—â—t horror and despair Who trembles more than Devils who believe 〈◊〉 tremble Doth it not argue that you rather come with the Doctrine of the Law the Covenant of Works which indeed you Preach â—an the Gospel As if you had been only at Mount-Sinai The Gospel Spirit is not a Spirit of such fear but of power love and of a sound 〈◊〉 And the more we get into a Spirit of Love the more is this 〈◊〉 cast out But to conclude I wonder not that any that are found upon the â—aw of works not owning the Mediator his Death Suffering Obedience
as having Eternal Vertue in them for the taking away of sin appeasing Justice making his whole Church compleat I wonder not â—at any such should Quake and Tremble In a dying hour they will â—â—mble more In the day of Judgment most of all Any that will â—ave no Saviour but the Light within and no Righteousness but what 〈◊〉 in Obedience to that to Justify them in God's sight such will call for the Hills and the Mountains to cover them in that day In the end he casts out like the Dragon a flood of Railing but I must not will not return Reviling but have learned to bless them 〈◊〉 that curse me and to pray for this Man that the Lord would not â—y this sin to his charge viz. of speaking evil of the Truth and of me â—ut forgive him for he knoweth not what be doth Let not the Gospel O Lord be hid unto him Let not the god of this World blind him that the Light of the Glorious Gospel may shine into him Give him the eyeâ—â—â—e open his dark Vnderstanding Let the Spirit of Wisdom and Revelation be upon him in the acknowledgment of the Mystery In thy Light â—et him see Light Hide Pride from him bring down every high thing in him every thing that exalteth it self every thought into Captivity to the Obedience of Christ that he may come as a helpless Sinner to be reconciled to God through Christ and not any longer despise the Cross of Christ and count the Doctrine of it foolishness through a Confidence in the flesh lest he wonder and perish Amen WILL. HAWORTH An Answer to Mary Stouts Letter AH W. H. What is become of that tenderness that once was upon thy heart Answ That which was true tenderness in avoiding what was really evil is still through Grace maintained in me But Childish scrupulosity and that Bondage-Spirit that sometimes I have been in and which the Quakers remain in is removed from me through more Gospel Knowledg given to me M. Stout Then wast thou little in thine own eys Answ I am now nothing in mine own eyes as I am in my self By Grace I am what I am And this is the way to be little to have 〈◊〉 sence that by Nature we are sinners and Enemies to God and without strength fallen short of Gods Glory Children of Wrath And so humbly to receive the Doctrine of free Justification by imputed Righteousness which your Teachers oppose Whether is likely to be less in hiâ— own eyes he that seeth he hath nothing to justifie him but what iâ— without which God by a free Act of his imputeth to him or 〈◊〉 that thinks there is enough within from the Birth if it be obeyed 〈◊〉 which he hath Will and Power to do the Lord open thine eyeâ— Mary and humble thee Mary Thou didst then confess to the Truth Answ Christ's Person is the Truth John 14.6 I am the Way thâ— Truth and the Life I am still confessing against the Errors of the Quakers who are certainly against the person of Christ and set up another Christ a Quality that is in every Murderer and Robber which here thou callest Truth and yet it will not teach many things necessary to be known But with this which thou callest Truth and attendanâ—â— on it many have gone astray Witness all the Heathen World anâ— the Quakers at this day wandring in desperate Errors I have aâ— ways given this Light it 's due in its place which is that I suppose thoâ— meanest by Confessing to the Truth I never any otherwise professed Quakerism For then indeed had I been guilty of the highest Rebellion â—maginable to own the Light in every Man to be the Christ of God to lift Nature into the Throne of God to make a Deity of the Creâ—ture which the Quakers do The Lord convince thee Mary of thâ— Truth Mary And the Quakers were honest people in thy account Answ There may be honesty where no Godliness I should be glad if the Quakers were as sound in their Judgments as Moral in their Lives Though of late they have much declined from Morality Whatever thoughts I had of them formerly I know now them better and have no Reason to call Darkness Light having had so much Experience of them how honest soever they be in their Callings I know assuredly there are Errors and Scarlet Errors of a deep dy among them and the Scripture calls Error Iniquity 1 Tim. 2.19 They are then such an honest people among whom there is much gross Iniquity Mary How well had it been with thee if thou had'st grown in tenderness Answ Through Grace I am grown so in tenderness that I cannot but bear my Testimony against the Quakers Errors Where indeed is thy tenderness Mary when-as thou canst bear with such Blasphemies that are in thy Brother Bailies Book Yea Witness to them as Truth That is but a narrow-Tenderness that extends only to witness against some Pride in Apparrel against saluting with the Hat and in the mean while can hug embrace and kiss these Serpents Crocodiles Plague-Sores of Blasphemies I find my Spirit and rejoyce at it growing in this Tenderness every day more and more to loath Corruption stench and rottenness not only in Mens lives but in their Judgments Mary But it is just with the Lord that all them that have rebelled against the Light of his Son should be hardened Answ The Light that every Man hath of which thou speakest is no where in Scripture called The Light of the Son of God Thou mayest learn from Reading this Book that it is but the Light of Nature Your Teachers have beguiled you by putting a false Name upon it Thou might'st as well and may'st as properly call the Sun in the Firmament the Light of the Son of God It 's a far better and higher Light that should be so stiled As for my Rebelling against the Light thou mentionest I can say in a great measure I followed and obeyed it when a Child and a Youth But knew a time when I had a better guide bestowed upon me I have now that Light in me walks not contrary to it But it is not my Guide nor Rule But the Spirit of Christ leads me to the Holy Scriptures as the Rule There have I seen higher and greater things than the Light could discover to me Why should'st thou have me and others walk by Moon-light as in the night when we have the Sun-light to direct us in the day of the Gospel Take heed Mary lest thou hast not rebelled against the knowledg thou once had'st from the Scriptures That God hath thus left thee to Delusion and hardned thee in Error Mary It would be well for thee to consider where thou art and what thou art a doing Answ I cousider my self to be in Christ and that I am doing that which Christ would have me to do for him in my Generation Mary For doubtless thou art now found fighting against the Lord. Answer The Light
name I forbear to mention which were to my best remembrance these viz. Young Man I would have thee prepare thy self if it be upon the hearts of any our friends to write to vindicate the Truth that thou should'st not think they do it out of envy but in all meekness to reclaim thee For your Love and Care of me I humbly thank you being willing to learn knowledg in the Gospel by any But your Titles which you put upon me are not such as should Reclaim me viz. A Rebel Blasphemer Traitor wicked Person Dangerous to be believed in words or trustâ—â— in Actions Had these things proceeded out of my Mouth I have just ground to Judg thou wouldst have counted them fruits of envy by what thou toldest me of W. Haworth but I leave it to others to Judg what they are in you After a Repetition of several of my sayings in pag. 27. of my little Book I find thee W. Baily condemning me for setting forth my Condition while I was obedient to the Light in my Conscience for Life and Salvation by the similitude of Israel's being in Egypt Which thou lâ—st strained to make Confusion and render me odious to the World According to this Rule of thine might I say of Paul in Gal. 4.24 25. That the Covenant of Grace was no more than giving Abraham a Son in his old-Age And Hagar the Bond-Woman which bare Abraham a Son is the very Mount Sindi in Arabia on which God gave the Law Also I might say from Luke 18.3 c. That God is unrighteous and that he will not hear his People unless they trouble and urge him with their Cry Which God forbid I should say or think I know no more wickedness in setting forth working for Life and Salvation by Israel's being in Egypt than for the Scripture to set forth God by an unjust Judg. Is this abusing my Similitude in this manner a Fruit of the pure Light within But why may not my Condition in obeying the Light within be compared to a state of Bondage Seeing this Light teacheth the things contained in the Law though not all things contained in the Law as they ought to be taught As not to kill not to Steal not to Commit Adultery and many more and saith in this Language viz. Do this and Live Which is plainly the Covenant of Works This Light teacheth That the Man that keepeth his Statutes i. e. the Commandements of the Light he shall live in them As in Levit. 18.5 Rom. 10.5 Gal. 3. 〈◊〉 The Quakers words are these viz. Mind the Light heed obey the Light and turn to the Light which reproveth and such-like expressions Which words are good in their place but when Justification Life and Peace with God are placed herein they are stark naught For then the Gospel and the Honour and Glory of Christ are destroyed That Christ which was dead and is alive and liveth for ever Revel 1.18 Which cannot be the Godhead without the Manhood So then he that submitteth to the Light and obeyeth it doth not Steal as he that heeded the Covenant of Works And this Light as that Covenant shuts up people unto Good works only to do them for fear of punishment So that they that are thus obeying the Light differ not from those that all their Life-time were subject to Bondage by reason of the fear of Death Heb. 2. 15. Now Paul calls it no other than Bondage to be under the Law for Life and Salvation Gal. 4.25 Why therefore may not I compare it to such an Estate without such Wickedness as you speak of How often do you say there must be a cleansing from all sin in this Life else no Salvation Doth not this speak that the Righteousness in which Man is to live must justify him Is this any other than the Covenant of Works which is perfectly to be kept or no Salvation to those that are under it Where is Gospel-Repentance now Where is a freedom of Will and delight to do good It is all out of doors This I remember upon my own Spirit when the Lord enlightned me to see Justification by the personal Righteousness of Christ then came in a freedom of will to good and a Delight and sweetness in doing Good which I had not before Neither can this be in any where this Change is not There may be in you Quakers a Legal Repentance which is a turning from Wickedness to Civility because ye are bound so to do for Life and Salvation as you think But Gospel-Repentance is an Obedience to the Faith which Justifieth without Works And such an one receiveth thankfully and accepteth of the Righteousness of that Person Jesus Christ for his Justifying Righteousness And from thenceforth in Love to Jesus and for the honour of his Name liveth soberly as a Son obeyeth his Father But doth not look to be made a Son and owned to be a Son and so accepted and received by these works wrought in him and by him Which kind of Repentance the Light within every Man sheweth not So let him which hath the 〈◊〉 Judg of the Tree by its Fruit as thou sayest If the Spirit the 〈◊〉 are in be not the Spirit of Bondage which Paul speaketh of in 〈…〉 15. When as the fear and dread of the Majesty of God unâ—â—â— the Covenant of Works is such to those that remember that there eternal punishment for sinners that they dare not go on in sin 〈◊〉 this But then it is with them If I may draw a Similitude once 〈◊〉 as with a Merchant on the Sea loaden with rich Treasure which 〈◊〉 truly loveth and is loath to part with But there ariseth a Storm 〈◊〉 Tempest So that he must either part with his Goods or lose his â—â—â—e and then he says farewel my Treasure which I so dearly loved 〈◊〉 a kind of Will such a Repentance is theirs who are shut up in 〈◊〉 under the Law and bound to be obedient to the reproof of the 〈◊〉 that they may be delivered from the wrath of God and the punishment of sin 〈◊〉 farther because there is a Light in every Mans Conscience which 〈◊〉 Check for evil as was in Adam after the Fall Genes 3.10 unâ—o which I have been pointed by some And the more it is heeded the 〈◊〉 it will work So that when going to act some evil this Light â—â—oeth and the fear and dread of God because of punishment and 〈◊〉 of shame that will ensue seizeth upon Man so that he hath not 〈◊〉 to go on in sin Hereupon dark blind blockish Reason conâ—â—deth this is the Christ and the Power of God to Salvation By this 〈◊〉 of deceit I came to believe the Light and Power within to be 〈◊〉 Christ the Saviour of the World As some of the Quakers do â—nowledg the Light in overy Man to be They say it is both the 〈◊〉 and the way to the Saviour Upon this ariseth Love to the 〈◊〉 esteemed falsly to be the Lord
because by obedience to it 〈◊〉 may be delivered from some sin And he is ready to say This is 〈◊〉 that loved me before I loved him Thus misapprehending those 〈◊〉 words in the Scriptures which are to be understood of the Perâ—â— of Christ as a Saviour and a Redeemer As that viz. Walk in the â—ight as he is in the Light and the blood of Jesus Christ his Son cleanseth 〈◊〉 all Sin And ye shall know the Truth and the Truth shall make ye 〈◊〉 And many more which might be reckoned up are all falsly apâ—yed to the Light within and the power that doth accompany it 〈◊〉 so according to the Quaker the Saviour the Redeemer the Blood which â—lâ—anseth are all within changing renewing quickning bringing 〈◊〉 perfection Without which they say There is no Salvation so that 〈◊〉 directly runs to the Tenet of those mentioned Acts 15.1 and in the Epistle to the Galatians who said they must be Circumcised and keep the Law of Moses without which they could not be saved 〈◊〉 the contest was about Circumcision yet the Law of Moses 〈◊〉 something more than Circumcision this likewise viz. Thou shal◠〈◊〉 the Lord thy God with all thy Heart Soul and Strength and thy 〈◊〉 bour as thy self Which no Man since the Fall was ever 〈…〉 Christ excepted as appeareth Acts 15.10 the Law is called 〈◊〉 which neither we nor our Fathers were able to bear And who were 〈◊〉 Fathers but Abraham Isaac and Jacob which were saved by 〈◊〉 and not by Works Rom. 4.1 2 3. But thou sayest Baily that Moses was a leading-Quaker when trembled at Mount Sinai at the terrible appearance of the Lord in 〈◊〉 the Law Declaring that we are under the dispensation of the Coveâ—â—â— Works But was Moses saved by that terrible Appearance No 〈◊〉 looked unto Christ to come in the flesh For he had Faith it's 〈◊〉 received not the promise Heb. 11.39 i. e. They lived not in this 〈◊〉 to see the accomplishment of the Promise of Christ to come in the 〈◊〉 Wherefore it appears that ye believe that the Blood Saviour Redâ—â—â— are within That Person that was put to death at Jerusalem raised 〈◊〉 Life again whom God hath Exalted Acts 5.30 31. Which is 〈◊〉 born of Mary for the Godhead could not dy and rise again 〈◊〉 he Exalted but the Manhood And not only this Person but 〈◊〉 wise Reconciliation in that Body of his Flesh the Peace through 〈◊〉 Blood of his Cross are little worth with you Quakers And so 〈◊〉 wel Gospel But the Light the Life the Power within as you 〈◊〉 it is all your Justifying Righteousness And so the Law with 〈◊〉 become the Gospel and the Gospel the Law Moses Christ and 〈◊〉 Moses Thus the poor Soul is shut up in Prison to work for Liâ—â— Salvation as I have said according to the Quakers Doctrine 〈◊〉 there is an end of Christ and the Gospel Not that I deny good 〈◊〉 in their place So that your Condition and State which I was once in may 〈◊〉 be compared to Bondage The Lord be merciful to you Furthermore Thou sayest Baily that in my asserting the Light 〈◊〉 which I was convinced of sin and by obedience there unto thoughâ— should be brought into the Image of Christ and in that Righteoâ—ness be accepted with God and delivered from Wrath to come 〈◊〉 to be the Light of the Spirit But only the same Light by which 〈◊〉 Heathens did by Nature things contained in the Law That I am 〈◊〉 a denyer of the Scripture which Scriptures thou sayest are John 〈◊〉 and again in Tit. 2.11.9 p. 29. of thy Book Both which places 〈…〉 〈◊〉 you told me were spoken of Christ he being called in one place 〈◊〉 in another Grace 〈…〉 that lighteth every Man and appeareth unto all Men is 〈…〉 the same according to you 〈◊〉 speak a little to the first Scripture 〈…〉 thou art out for I deny not the Scripture but your sence 〈◊〉 â—â—â—uing of the Scripture And I have good ground to judg and 〈◊〉 that thou mayest with thy friends corrupt the right meaning the Scripture for your own ends as thou hast our words and Wriâ—â— notwithstanding your pure Light For in saying W. Haworth 〈◊〉 the Deity and Godhead which the Barbarous people saw by when apprehended Paul to be a Murderer in pag. 29. and saith I have â—â—â—dicted my Companion Which is a Lye with which you have 〈◊〉 the heap of Confusion For W. H. doth not say By the 〈◊〉 but In the Deity they saw it As I by my eye see a Glory in the 〈◊〉 But the Glory of the Sun is not therefore my eye by which I 〈◊〉 God hath placed an understanding faculty in the Soul of Man 〈◊〉 he comes to know something of God It doth not follow â—â—â—upon that this faculty is God 〈◊〉 thou abusest our Words in affirming the Faith that justifieth 〈◊〉 wrought out by a person wholly without Man as in pag. 35. gâ—â—â—â— to make people apprehend that we say Faith is without as well 〈◊〉 Person Jesus Christ When as I said in pag. 19. speaking of imâ—â— Righteousness It was manifested to me in the Spirit working 〈◊〉 in me So here is a plain wrong done us yet we say that Faith 〈◊〉 the matter of Justification think of us as thou wilt but the Instruâ—â—â— which we lay hold of the Matter of Justification viz. the â—â—â—â—nal Righteousness of Jesus Christ This Faith God worketh in his 〈◊〉 by his Spirit according as it is written He shall testifie of me 〈◊〉 15.16 In pag. 51. S. Crisp saith I have cast of Christs Yoke and Burden 〈◊〉 â—ot to Sieal tell lies speak evil words c. and cautioneth the 〈◊〉 therefore to take heed of me pag. 50. Whereas I said in pag. 〈◊〉 the little Book that I ought to lead a good Conversation 1. For 〈◊〉 of God 2. To manifest my Love to Jesus Christ 3. To Conâ—â—â— the World of Sin c. Pag. 16. Faith is the Spring from whence true Christian-works do 〈◊〉 Pag 19. This Faith ingageth to Love the Lord. Pag. 20. Holding Faith in a pure Conscience hoping to be found 〈◊〉 my self Thus you abuse us turning our words to your sence and meaning because we will not admit of those Works wrought in us by the Spirit to come in to Justification But dare say so to do is no other but 〈◊〉 destroying of the Gospel 〈◊〉 a despising of Christ and making Man service his Saviour Therefore you would make the people believe thaâ— we are against good-works and Sanctification Surely in this Censure you pass you did not obey your Light 〈◊〉 else your Light cannot inform you aright which sheweth it to be impure and unsound But to the Scripture thou mentionest John 1.9 That was the true Light which Lighteth every Man that cometh into the World 1. As to that Phrase True Light I believe it was Jesus Christ 〈◊〉 of the Virgin Mary God and Man united in One. As