the Knowledge of the Gospel might discourage thee from making his Book publick c. Answ I wonder at it seeing thou saidst before that it is not possible for any to receive it truly and forsake it which if he hath not done thou speakest unadvisedly with thy Lips in saying It s an Experience which the Lord in rich Mercy gave him whom thou also callest Dear Elect Child and sayst Flesh and Blood hath not revealed this to him but our Father which is in Heaven But how can he that thus Contradicteth himself agree with the Truth in others Again Oh! that every one of you my dear Brethren and every one in Hartford had the Knowledge of Christ thus distinctly formed in you till which thing be the Soul of him to whom Christ hath committed you as his Charge shall Travel in Birth and be in Pain Blessing God that his poor Labours have not altogether been in vain as to this matter Answ What is that Travel and Labour worth that brings not to the distinct Knowledge of Christ And what a Church is that and what a Pastor is he and how can they be Dear Brethren in Truth in whom the dictinct Knowledge of Christ is not yet formed Thou sayst That thy daily Prayers to Christ is that we all meaning thy Brethren in the Ministry may be made able Ministers of the New Testament Answ Then it seems you are not yet so by thy own Confession therefore be silent till you are made so Thou sayest You have but Law and Gospel to preach Answ Where in all the New Testament dost thou find the Apostles preaching the Law and saying They were sent to preach the Law But a Dispensation of the Gospel was committed to them and they were made able Ministers of the New Testament not of the Letter or Law but of the Spirit But why dost thou divide between Law and Gospel as if they were not one in their End and Nature saying The Law for the Conviction of Sin c. and yet thou call'st it Spiritual Answ The Spirit is said to Convince or Reprove the Unbelieving World John 16. 8. Jude 15. saith He shall Convince all that are Vngodly of all their Vngodly Deeds c. Again The Law is said to be perfect converting the Soul and making Wise the Simple Psalm 17. 7. So that Law and Spirit are frequently used as Terms that signifie the same thing and if thou Experimentally knewest the Spirituallity of the Law thou wouldst not go about to divide them or quarrel with us about them But hence hath risen the Mistakes of many viz. because they have found several Names or Terms in Scripture therefore concluded they must needs intend several things while it is frequent in Scripture to intend one and the same thing under several Names as Father Son and Spirit have several Names given to them yet one in Nature or Beeing several Ministrations divers Operations c. and yet all by one and the same Spirit 1 Cor. 12. We know the Spirituallity of the Law in the Apostle's Sense is the inward Convictions of the Spirit manifesting also God's holy Will and Commandments requiring perfect Obedience thereunto which man finding himself unable to do then the Sword or Law of the Spirit slayes him and he dyes being made willing so to do by God's Power or Law within though Self and Flesh cryes out to escape here thou fledst and savedst thy Life But into this Death thou must come if ever thou enterest into God's Kingdom the Talking of it will not serve in this State the Dead hear the Voice of the Son of God and live and his own Arm being then revealed raiseth up this Dead Man when no Eye so much as pittied him his Condition being so hid and unknown to all living in his former Estate then he gives Thanks from the very inward of his Soul to God through Jesus Christ crying out now as in a holy Triumph That there is no Condemnation now to them that are in Christ Jesus who walk not after the Flesh but after thâ— Spirit Rom. 8. 1 2. where that Ransomed Captive renders the Reason of his Joy viz. because the Law of the Spirit of Life in Christ Jesus had made him free from the Law of Sin and Death Mark How he attributes that to the Law of the Spirit of Life in Christ Jesus which before he ascribed to Jesus Christ as having an inward Sense and Feeling both of his Saviour and the Salvation come to his poor Soul thereby Thou either Ignorantly or Enviously if not both affirmest That whoever hath tasted that the Lord is Gracious never takes up with the Quakers Christ Oh! that the Gospel were studied by us more and preached by us more Answ The Quakers Christ is the Lord 's Christ as is shewed before the same that deliver'd Paul from his wretched State And if thou hadst understood what thou saidst immediately before concerning the Blood of Christ which thou call'st as Oyl poured into the Gashes of Conscience thou wouldst not have spoken thus sleightingly if not blasphemously of the Quakers Christ For all the Tasters and Feelers inwardly know him to be God's own Arm revealed when no Eye else pitties them But thou with many more have the outward words concerning these things yet are inwardly and experimentally Strangers to the Life and Vertue of them in your own Hearts and Consciences which Knowledge the Quakers account with the Apostle to be the Excellency of the Knowledge of Christ Oh vain man Dost thou think by thy Fleshly Study and preaching from the same to Advance the True Christ Nay but Man and Self instead of Christ and his Righteousness For the Gospel is a Mystery and the true Preaching of it Foolishness to all that Perish and the Things of it are the Heavenly Things themselves searched out only by the Spirit of God for they are too deep for Man's Will Study or Wisdom to find out Therefore cease from thy own Study and wait in the Silence of all Fleâ—â— for the pouring forth of the Spirit which only can open the Mysteries of Christ and his Righteousness and shew them unto thee Thou say'st We are to conceive of God according as the Scriptures set him forth to us Answ But the Scriptures contrariwise condemn all Man's Conceivings saying Eye hath not seen Ear hath not heard neither hath it entred into the Heart of Man to conceive what God hath laid up for them that love him The Scriptures are true as God means them not as Man by his Conceivings interprets them and the Understanding of every True Disciple must be opened by Christ before he can rightly know them as 't is written He opened their Vnderstandings that they might undâ—rstand the Scriptures for until then they are a sealed Book both to the Learned and Unlearned Isaiah 29. 11 12. Thou utter'st many words about the Confession of Sin as if the Quakers were against the Confession of Sins to God
Christ was it the Light of the Spirit of Christ yea or nay Answ Nay if I may judge of the Tree by the Fruit. Quest What Light is it then Answ The same wâ—th that which the Heathens had by Nature Sixteen Hundrâ—d Years since Rom. 2. 14. Reply Now let the Reader give Judgment concerning this Tree according to the Fruits thereof which he himself hath tasted as by his own Confession In pag. 7. As I went on I met with a Passage Ephes 5 Foolish Talking and Gesting and Mat. 12. 36. Ye shall give an Account for every Idle Word and the Light in me asseâ—ted to it that I ought not to do so and when I was reproved for it I was obedient and by Obedience was delivered from such Sins from whence I became of few words And in pag. 18. Quest Was there not a Power when I obeyed the Light Reproving me for Sin which did deliver me from Sinning and gave me strength to do that which was Good and Right and Just before God and Man Answ Yes there was a Power which did deliver me from sinning outwardly or doing any wrong to my Neighbour or telling Lyes but chused rather to suffer Anger then to do it It bore me up when I was hissed at for what I did c. And in pag. 3 4. I will insert one Remarkable Passage which I did when I was about Nineteen or Twenty Years of Age which is this viz. I being sâ—nt to the Shop for Herrings and had them dâ—livered unto me I did dislike some of them and being sent to the Barrel alone to change some of them I being a great Lover of them it rose in me What a Brave Oportunity I had to slip One into my Pocket for my self This was the Temptation On the other hand came the Light Reproving of me in this manner I must not do this thing Why If it should be known it would be a Dishonour to my Name and I should be ashamed to look any Body in the Face And if it were not known to Men yet God would know it and he would punish me if I sinned against him Through which Means I did obey that which did Reprove and touched none but what was my due And I went home Rejoycing with my self in this manner How happy was my Condition now beyond what it had been if I had diâ—obeyed the Reproof And how Good was the Lord to me in calling to me when I was tempted to do that Evil So was I convinced of one Evil one day and was delivered from it and another day another Evil and had Power over it and I had Joy and Peace in it Rep. And yet he compares this Blessed Light which hath done all this Good for him to the Egyptians which grievously and wickedly Oppressed and Afflicted the Children of Israel on whom the Lord sent his Plagues beâ—â—â—â— of their Cruelty which they exercised upon his People as may be seen in pag. 18. and yet confesseth he had Joy and Peace and Comfort and Quietness of Spirit under these Task-masters which the poor Israelites had not but cryed to the Lord as may be read Exod. 3. and so no fit but a wicked and unrighteous Comparison which the Lord will one day judge him for when his Blind Eye is opened And again in pag. 19. Quest Do I despise that Light Knowledge or Conscience which reproveth Man for Sin in him and judge it not to be Obeyed Answ No I believe it is the Duty of every one to walk in the Commandments of the Law of God aâ—d to keep a Conscience void of Offence according as it is written Holding Faith in a Pure Conscience hoping to be found in the same my self Quest For what End do I dâ—sire to be found in Obedience to this Light Answ Because it is my Duty to God not for Life but from a Principle of Lifâ— c. And â—illâ—am Haworth calls the same Light the Deity in his Epistle to the aforesaid Pamphlet And saith It s the Spirit maketh known Sin when â—t cometh which is not seen before as the shining of the Sun through a Crack into a Dark Room pag. 6. And in the Epistle saith again It s the Light of Nature Rom. 1. So let all People who have any Understanding or Skill to judge of a Tree by tâ—e Fruit take good notice of the Fruits and Effects of this Tree The Light which convinceth Man of Sin in him and alâ—o to consider the Confusions and Contradictions of these Blind Men who one while call it the Spirit and the Deity that is the Godhead and saith It maketh known Sin which is not seen before and saith It s my Duty to God to obey it and desires to obey it from a Principle of Life and how good was the Lord in calling to me So it s the Call of the Lord when tempted to forsake Evil and delivers from it and gives Power and Strength to do that which is Good Just and Right in the Sight of God and Men and gives Peace and Joy and Comfort as aforesaid And then again saith of the very same thing Nay it s not the Light of the Spirit of Christ if I may judge of the Tree by the Fruit. But its the Light of Nature and the same the Heathens had by Nature and the Egyptian-Task-masters and Bondage of Egypt pag. 18. So now put all their Jumble together and you will read their Blind Mad Work thus viz. It is not the Light of the Spirit of Christ that Convinceth of Sin p. 15. It is the Spirit that maketh known Sin which is not seen before p. 6. No it is the Light of Nature the Heathens had it by Nature and it s the Egyptian-Tasks and the Bondage of Cruel Pharoah No but it is the Godhead that the barbarous people saw by when they apprehended Paul to be a Murderer when the Viper fastened on his Hand Acts 28. 4. Do I despise this Light of Nature this Cruuel Pharoah this Light which is not of the Spirit of Christ No For what End do I desire to Obey this Egyptian-Task-master this Light of Nature this Spirit which is Not of Christ Because it s my Duty to God not for Life but from a Principle of Life Had not I a Power over Sin and Deliverance out of it and Strength to do that which was Good and Just and Right in the Sight of God and Man and Joy and Peace and Comfort and Quietness of Spirit when I obeyed this Pharoah this Light of Nature which is not the Light of the Spirit of Christ Yes I had a Joy and Peace in it and it was the Call of the Lord to me So compare this Heap of Confusion with the State of Israel in Egypt Exod. 3. and see what Joy and Peace and Comfort and Quietness of Spirit they had there which this Lad compares the Pure Light of the Son of God unto who knows not what he saith nor whereof he affirms of
Wo from the Lord God to every one that settles therein For I testifie in the Name of Jehovah that made the Heavens and the Earth and all that is in them That the True Name of this CANAAN is SODOM and EGYPT and that our Lord is daily Crucified therein And now William Dimsdale if there be a Day for thee to Repent in Repent of this thy great Wickedness in calling Christ Pharoah and his holy Burdens the Egyptian-Tasks and those Tastes of Comfort which thou hast felt to Encourage thee in thy Obedience to be like the Peace with the Egyptians when the Tale of Brick was delivered Oh Miserable Man if thou Perish thy Blood is upon thine own Head God never Required any thing of thee by his Light that was Unreasonable never to make Brick and find Straw but he gave thee a Measure of his Grace in which thou foundst Power to deliver thee and hadst thou kept Faithful to it thou hadst known Salvation by it But now thou hast cast off Christ's Yoak and Burden and endeavourest to betray him into the Hands of the Priests and Pharisees Oh Repent and Pray if it be possible that this thy Wickedness may be forgiven thee for if not the Weightof it will sink thee into Everlasting Misery S. Crisp AN ACCOUNT FROM HARTFORD HAving taken notice of a late Pamphlet set forth one part by William Haworth and the other part by W. D. the Title thereof A Quaker Converted to Christianity and that it was in Hartford We whose Names are under written being Inhabitants of the said Place could not but admire that such a thing should be in that Place and we wholely Strangers to it And One so Eminent as W. H. doth describe him that he need not fear to Encounter any Quaker in England in Discourse This set some of us on Enquiring who it should be upon which Enquiry it was found to be One who had been Apprentice and now is Servant to one Thomas Grigson of Hartford who by Trade is a Weaver and with his Wife hath belonged to our Meeting these many years They being asked concerning their Man Whether he was in any wise accounted a Quaker say They know nothing that be was ever so much as Convinced of that Blessed Truth owned by the Quakers so as to be in Society with them or Conformable to their Testimony And further They know not that he was ever looked upon by any Person whatsoever to be a Quaker in the least but only that he behaved himself soberly towards them And further his Master and Dame with whom he lived sayes He might come to the Meetings many years ago among the Boys somtimes but so that they never understood that he had any Convincement upon his Mind And so they with us do think strange that any Man or Men dare be so Impudent as to set forth in Print a thing so notoriously False and in it further to affirm That He to wit the said W. D. was fully of their Way Spirit Faith and Principle meaning the Quakers Now do but mind what the Lad saith of himself in his Part of the Pamphlet p. 7. First As to Silent Meetings he was not satisfied 2dly That he used to salute his Friends and others with Pulling off his Hat How now William Haworth Was this to be Fully of our Way Spirit Faith and Principle one with us Let them that know us judge For he that comes not to know a Benefit in Silent Meeting knows little of the Quakers Faith or Principle although we appoint none with the Limitation before-hand as to be Silent Meetings but if any have any thing to speak from the Lord is as much at Liberty as at other times But however a Benefit we know by them though no Words be spoken we whose Minds are gathered Inwards * Hab. 2. 1 2 3. James 5. 7. Acts 3. 19. to wait upon the Lord in the Silence of all Flesh or Fleshly Thoughts and to have an inward Ear open to hear what the Spirit saith and have and do blessed be the Lord often at such Meetings feel the Times of Refreshing which come from his Presence And here is the True Worship known which is in Spirit and in Truth and such the Lord seeks to worship him And so the Intent of the True Ministry * Acts 26. 17 18. is to direct the Minds of Men and Women to God's Spirit manifest in their Hearts and there to worship and not as W. H. saith That those Gifts and Vertues wrought by the Spirit of God in our Minds are a Man 's own Righteousness to wit that which Paul calls his own Phil. 3. 9. but the Righteousness of meer man which is as Gross a Contradiction and Corrupt Doctrine as if he should tell us That Paul in his desiring to be found in Christ not having his own Righteousness which was of the Law desired to be found in Christ not having those Gifts and Vertues that the Spirit of God works in our Minds Oh wonderful Darkness but this is answer'd else-where And then as to the World They can know a Quaker by his not pulling off his Hat which this Lad by his own Confession used to do Now William Haworth where is this Great Goliah Quaker that was thus Converted and yet was never known by us nor by the World to be a Quaker But rather then W. H. will want a Prodigy or a Wonder to the World he will call him a Quaker No doubt William thou deservest the Right-hand of Fellowship of Tho. Hicks for he only forges a silly Quaker and then makes him speak what he pleases but thou hast Converted a Quaker O Wonder if this had been true William the next time thou writest things of this kind lay them a little closer together and remember the old Proverb That it is Old Men and far Travellers that Lye without Controle So far we were willing to let the World know the Truth of the Matter believing that at times something of God hath been stirring both in William Haworth and the Young-Man which we desire they may Return to and Repent before it be too late We have subscribed our Names as followeth William Faireman Thoman Grigson Thomas Chalkley Henry Sweeting Nathaniel Gerrard Abraham Rutt Richard Martin Richard Thomas Edward Plumsted Henry Stout Nicholas Lucas AH William Haworth what is become of that Tenderness that once was upon thy Heart Then wast thou little in thy own Eyes then didst thou confess to the Truth and the Quakers were Honest People in thy Account How well had it been for thee if thou hadst grown in that Tenderness But it is just with the Lord that all who Rebel against the Light of his Son should be Hardned It would be well for thee to consider where thou art and what thou art doing for doubtless thou art now found fighting against the Lord and his Glorious Work which he hath begun in the Earth but it is all in vain and to no purpose for it will Prosper And if thou canst stop the Sun in its Course and set Bounds and Limits to the Sea then mayst thou accomplish thy Desire For the Lord hath Blessed us yea and we shall be Blessed and there is no Inchantment against us And thy Printing Books and spreading them and Preaching so much against the Quakers and Villifying them as thou dost doth but manifest that Spirit of Envy and Bitterness which is not of God and so is a Diâ—advantage to thy self and will be turned unto Advantage to us and all sober People and such as are of an Honest Upright Heart will soon discover thee For what is the Chaff to the Wheat And although thy Understanding be so darkened that thou canst not see the Dawning of the Day of God yet 't is not in thy Power to shut the Eyes of others from seeing the Glory of it nor to stop their Ears from hearing and knowing the True Shepherd's Voice from the Voice of the Stranger It is too late for thee to begin thy VVork at this time of the Day for the Son of God is come and hath given us an Understanding to know him that is True and many are in him and do know the Elect Seed born that cannot be Deceived And thy terming the Quakers Spirit to be Delusion and their Doctrine Antichristian these words if ever thy Eyes come to be opened will be a Burden too heavy for thee to bear For it is no less then Reviling the Light of the Son of God which he hath given for a Leader to his People to lead out of all Evil into all Truth and those who have followed the Lord fully and faithfully therein have found Life and Salvation according to that Promise He shall save his People from their Sins not in their Sins and of this there are Thousands of Living VVitnesses And therefore come down out of that high and lofty spirit and bow unto that which convinceth thee of Sin for all that will not bow thereunto will be broken thereby There is not an easier way unto Life for thee then there was for us and yet we have no Cause to complain of a Burdensom Yoak or that the Lord is a Hard Master for the Yoak of Christ is easie and his Burden is light And do not flatter thy self with vain Hopes of our Fall for the Eyes that look for that will perish in their Holes for we are built upon the Rock of Ages and though the Storms of Affliction beat on the one hand and the Raging Sea which casts up Mire and Dirt on the other yet shall we stand for our Foundation is unmovable and the Gates of Hell shall not prevail against us And this is my Testimony for the Lord to thee and all who joyn with thee in this VVork Cease striving against the Lord in his People and Repent of your Evil else you and your VVork will fall together For no Weapon that is formed against them shall prosper Mary Stout ERRATA PAge 3. line 22. for banes read â—ands Page 4. line 13. for which read with P. 31. L. 38. for ontrary r. contrary P. 37. L. 31. for Babe r. Babel P. 39. L. 14. for withou twith r. without with P. 41. L. 36. for Burthen r. Burthensom And where any other Faults or Defects are escaped the Press the Unbyassed Reader is desired to Correct them according to the Sense of the Matter and none to impute them to the Authors THE END
c. Answ We own the holy Scriptures which say If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Vnrighteousness c. 1 John 1. 9. But Confession of Sins ought to be performed from the Sense of the Evil of Sin upon the Conscience and not out of Formality and Custom only as most do Yet we say where the Heart is sprinkled with the Blood of Christ from an Evil Conscience at that time and whilst remaining so Thanksgiving is proper to be given to God for Praise is comely for the Upright And such know the Blood of Christ to be a speaking Blood it speaketh saith the Apostle c. causing that Soul that is washed with it alwayes to be mindful of it and truly to prize it For the Ransomed shall pass with singing when the Hypocrites shall remain in Bondage notwithstanding their daily Confessions Thou say'st Jesus Christ of Nazareth c. brougbt this Righteousness c. Answ If thou believest that none were really saved or made Righteous by the Righteousness of Christ till then or after that time thy Faith is contrary to Scripture which calls Christ s Righteousness an Everlasting Righteousness Dan. 9. 24. Isa 45. 17. Micah 5. Yet we believe Salvation only by that Jesus which witnessed a good Confession before Bontius Pilâ—tâ— c. For answer to the Heathens Knowledge of God's Vengeance and Sight in the Deity c. I refer the Reader to the Reply to the Young-man's Book but for thy own Knowledge of it I find thee like the Pharisees of old fleeing from the Wrath to come by casting all God's Vengeance upon Christ an Easie Way if thou couldst so eâ—cape it by imagining his doing and suffering God's Pleasure to be reckoned thine by a bare Belief of it wholely without theâ— Here we differ in our Account I say according to Dan. 9. 24. speaking of Christ to finish Transgression and to make an Eâ—d of Sin and to make a Reconciliation for Iniquity and to bring in Everlasting Righteousness c. I know and believe Salvation by the Imputed Reckoned and Real Everlasting Righteousness of Jesus Christ brought nigh which in the Fulness of time was manifest in and by him and in due time really made mine by the Work and Application of his Spirit in my Inward Parts and that God is well pleased or satisfied in and with him in whom I am accepted and not for Works of Righteousness that I have done nor yet for the Works sake only or quatenus Works though wrought in me by his Spirit but in and for the sake of him that works all our Works in us and for us according to Isa 26. 12. But thou believest to be saved by a Righteousness wholely without thee Reckoned but not Real which Righteousness Christ wrought One Thousand Six Hundred Years since not that we undervalue that Righteousness nay cursed is he that so doth really no nearer to thee then the place where he personally lived and dyed Now it is the great Lord of all that must view both our Accounts for the Goods we have received of him Mat. 25. 14. therefore I leave them both to him to determine which is Right This may serve for Answer to much of thy Epistle touching this Subject For Proof of thy Belief thou sayest We are made Righteous in the same way he was made Sin but he was not made Sin by Inhesion or really as thou speakest else-where for he knew no Sin therefore by Imputation Answ The same Way when Christ knew no Sin nor was any Sin inherent in him must we then be made Righteous without either knowing or enjoying any real Righteousness in us as this Comparison holds forth But did not Christ Really suffer and bear our Sins in his own Body upon the Tree Did not he suffer under the Burden thereof upon whom the Iniquities of all were made to meet But besides if we are made Righteous in the same way in all things that he was made to be Sin for Sin is mention'd in the Abstract then we must be without or free from all manner of Good as he was without or free from all manner of Sin or Evil which destroyes the Doctrine of Sanctification the New Creature c. where all things are of God In the next page save one thou affirmest That the Gifts and Vertues that the Spirit of God works in our Minds is our own Righteousness 1st Because our Souls are the Subjects of it And 2dly Because it is really in our Minds therefore ours and yet in this place thou sayest Christ is really our Righteousness as thy self interprets Jehovah Tsidkenu What! one while he is really Righteous and another while not Real but Reckoned I would not wrong thee but thy words are plain but more of this afterward Thy calling William Penn a Novice manifests only Pride in thy self but 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 Thou sayest If Christ Jesus had the Guilt of Sin really charged upon him c. Answ 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 sayest he really neither did nor had Yet thou bring'st Scripture to prove it saying What else is to be understood by that 2 Cor. 5. ver ult For he hath made him to be Sin for us who knew no Sin c. Thou usest many words to prove the Imputation of Christ's Righteousness to Men while in Sin and Rebellion against God As if Contraries while in Contrariety could at the same moment of time be in perfect Unity O vain Man Doth not the Apostle James Chap. 2. Vers 20. say That Faith without Works is dead c But I have spoken my Experimental Knowledge and believe according to Scripture of this Subject before and may have Occasion to touch at it hereafter In the next place thou bring'st forth thy own strange Conceivings about Man's own Righteousness for Error is seldom alone Thou say'st Our own Righteousness consists in those Gifts and Vertues which the Spirit of God works in our Minds and we express these outwardly in the Observation of the Moral Law in our Walkings amongst Men. Answ This is such a Heap of Confusion that I remember not the like The Scripture calls what is wrought by the Holy Spirit in us the Vertues of Christ 2 Pet. 1. 3 5. And Paul Rom. 8. saith To be Spiritually-minded is Life and Peace Then according to thy Interpretation we must have Life and Peace in our own Righteousness Thus like the Foolish Woman dost thou build a House and pull it down with thy Hands 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
which more may be written by another Hand towards the End of this Book as also a further Account from Hartford where he dwells concerning him which I would have the Reader take good notice of And in that he saith The Light by which the Heathens did the things contained in the Law Rom. 2. which shewed the Work of the Law written in their hearts is not the Light of the Spirit of Christ he is found a Denyer of the Scriptures John 1. 9. and Tit. 2. For if every Man that cometh into the World be lighted with the Light of Christ then the Heathens and all other Men were lighted And if the Grace of God which brings Salvation hath appeared to all Men then it appeared to the Heathens for they were Men and came into the World And herein W. D. thou contradicts thy Companion and great Adorer of thee W. H. who calls it the Deity Godhead as aforesaid and the Godhead is the same Spirit or Life and Light which was in Christ Jesus as it is written Col. 2. 9. which is Grace and Truth John 1. 16. 17. So then it was the Light Spirit Grace and Truth which was in Christ Jesus That appeared to the Barbarous or Heathen People by his Confession And so now let this Tree be judged of by its Fruits according to the Young man 's own Saying and let us see what kind of Fruits it bears for I have read That Men do not gather Grapes of Thorns nor Figs of Thistles and that A Good Tree cannot bring forth Evil Fruit neither can a Corrupt Tree bring forth Good Fruit Mat. 7. Luke 6. 43 44. So by this true Rule let all who reads and tastes of these Fruits judge of this Tree the Light First pag. 7. It assented to the Words of Christ and his Apostles 2dly It Convinced him of Sin and Reproved him and called to him when he was going or thinking to Steal and it kept him from obeying that Temptation about the Herrings though he loved them and had a brave Oportunity to steal or slip one into his Pocket 3dly It caused him to be of Few Words and kept him from Lying or telling of Lyes 4thly It delivered him from Sinning outwardly and from doing any Wrong to his Neighbour 5thly It gave him Strength or Power to do that which was Good Just and Right in the Sight of God and Man 6thly It convinced him of one Sin or Evil one day and delivered him from it and another day another Evil and he had Power over it 7thly He had Joy Peace Quietness of Spirit and Comfort in Obedience to it Reply Now whence or from what kind of Tree cometh these Blessed Fruits and Effects if not from the Tree of Life Or who is the Author of or from what Spirit comes this Light if it be not the Light of Christ Jesus Is it not the Spirit of Truth that convinceth of Sin and keeps from Lying and Stealing and wronging of Neighbours and leads into all Truth to do that which is Good and Just and Right in the Sight of God and Man And was not that their Comforter who were lead and guided by it Did it not give them Joy and Peace and Comfort when they were obedient to it Read and understand Or who gives Peace to his People besides him And is it not the same Grace of God which Paul declared of Tit. 2. which taught them to deny all Ungodliness and Worldly Lusts and to live Soberly and Righteously Then did it not teach them to deny Lying and Stealing and Wronging their Neighbours and to do as they would be done by according to Christ's Doctrine Or is there any other Spirit or Light which can deliver from Sin and give Power over it but what is of Christ Jesus Is it not written of him That there is no other Name under Heaven by which Men can be saved or delivered And is he not called the Deliverer and Counseller who is the true Light that lighteth every man that cometh into the World Read the Scriptures and consider these things Acts 4. Isa 59. John 1. 9 Is it not the Light of Christ that makes Sin manifest Eph. 5. And doth not the Apostle say in that same place vers 8 9. The Fruit of the Spirit is in all Goodness Righteousness and Truth So judge of this Tree by its Fruits if it be not all Goodness Righteousness and Truth which it brings forth And doth not W. H. say It is the Spirit that maketh known Sin which is not seen before Mark Then whensoever any one seeth Sin it is the Spirit that makes it known for it is not seen before And that it was the Godhead in which the Barbarous People saw c. Acts 28. And yet how Enviously he Clamours against the Quakers in his confused dark Mind calling their Spirit Delusion and their Doctrine Antichristian like the Foolish Clamerous-tongued Woman Solomon speaks of whose Feet are without pulling down her own House How do you think your Babel will now stand when ye thus throw up and pull down your own Work and Revile us for the same Truth you acknowledge in Words like the Hypocrites of old who said They had one Father even God and yet called Christ Jesus Deceiver and Blasphemer and judged him worthy of Death because he acknowledged himself to be the Son of God who was truly so John 19. 7. So read your Spirit and Way which is not like Christ Within nor Without though thou sayest you have both but the contrary appears in thee And ye are more like the Mad-Man Prov. 26. who cast Fire-brands Arrows and Death at you know not what comparing the Light of Christ to Pharoah or Egypt and Light of Nature Contemning and Undervaluing it as if it were not of God but what ye know not like the Jews one while A Good Man and then Nay but he Deceiveth the people So you one while it s the Deity and then Nay it s Not the Light of the Spirit of Christ but the Light of Nature Thus are you confounded about that which delivers from Sin and Temptations from Lying Stealing and doing Wrong and keeps out of Evil and gives Power over it and convinceth of Sin and reproveth for Sin and which gives Strength to do that which is Good Just and Right in the Sight of God and Man and Joy and Peace in it Take heed of the Sin against the Holy Ghost for it is near when that which casts out Devils is called Belzebub Your Reproaching of us is little to us but beware how you sport your selves with a Consuming Fire and be you Warned in time for your own Souls sake And consider your Confusion and Darkness Whether the Lord requireth Obedience Service or Worship to any other Light or Spirit of Christians but his own or what Tree or Plant would the Heavenly Father have to grow but what is of his own planting as it is written Every Plant which my Heavenly Father hath
not planted must be plucked up Doth God require Duty to him in that which he will pluck up Is it safe to desire to be Obedient to that How blind are you not to know what this Tree is by its Good Fruits May I not say to you as the Man whose Eyes Jesus Christ had opened did to the Hypocrites of old Why herein is a Marvelous thing that ye know not from whence he is and yet he hath opened mine Eyes And yet you say as to Light The Spirit maketh known Sin when it cometh which is not seen before So then that which gives the Sight of Sin at any time is the Spirit according to your own Doctrine pag. 6. Now how happy would it be in all Christendom yea in all the World if this Good Tree did grow and prosper in and among them all which delivers and keeps from Sinning outwardly and from Temptations from Lying and Stealing and Wronging their Neighbours and which gives Strength and Power to do that which is Good and Just and Right in the Sight of God and Man and gives Peace and Joy and Quietness of Spirit and Comfort in Obedience thereunto Consider it well and see if it be at all like the Cruel Bondage of Egypt whither this Young-man went down for help against the True Light and Spirit of Christ which makes known Sin and reproves it and delivers from it but it hath proved a Broken Reed to him Wo be to them saith the Lord that go down to Egypt for Help Isa 31. 1 2 3. Would not the Fruit of this Blessed Tree heal the Nations and still the Raging Sea of Folly and Wickedness which swells and abounds among them What a Blessed Peaceable Quiet Just Righteous Life would they all live in were they but come to this State Not to Wrong one another nor Steal one from another nor Lye one to another Would they not speak Truth every Man to his Neighbour as the Lord requireth then Surely that which keeps from Sin and Temptations Lying and Stealing and VVronging another would keep them from Killing and Robbing one another and from doing any Violence to one another or Persecuting one another about Religion for here they would be of one Heart Mind and Spirit sitting down in Joy and Peace and Comfort and none would make them afraid VVhat a Blessed Condition would this be Let all People that have any Sense judge And how Aimable and Desirable is this State in the Eyes of many People VVould not these Blessed Promises of the Lord be fulfilled They shall beat their Swords into Plough-Shares and their Spheers into Pruning-Hooks and Nation shall not lift up Sword against Nation neither shall they learn War any more Isa 2. And they shall sit every one under his own Vine and under his Fig-Tree and none shall make them afraid Mic. 4. VVould not this come to pass and be accomplished this VVay let the VVise in Heart judge VVould not Nations Rejoyce and be Glad at the Prosperity of this Blessed Tree And who would not be able among them to judge whence this Tree is by those blessed Fruits it bringeth forth For surely that which will keep a Young Man or an Old Man from stealing the value of a Herring will keep such whose Hearts have been long exercised with Covetous Practices from stealing a Cow or a Horse or any such things or from wronging their honest Neighbours any more as they have done and it will teach them if they obey it to do that which is Good Right and Just in the Sight of God and Man How would the very Root of Wickedness decay and wither Inwardly if all were ceased from Outwardly Would it not speak Barrenness if no Fruits appeared Would not the Devil and his Works and his Kingdom and Authority soon be destroyed and come to an End by this Means and Way Judge you that have Wisdom to count the Number of the Beast And who now is appointed to do this great Work or who or what is able to accomplish it but Christ Jesus the True Light which lighteth every Man that cometh into the World John 1. 9. as it is written of him 1 John 3. 8. For this Purpose was the Son of God manifested That he might destroy the Works of the Devil Mark that And all Power is given to him And there is no other Name under Heaven by which Men can be saved or delivered from Sin Acts 4. 12. For he is the Deliverer which comes out of Sion to turn away Vngodliness from Jacob Isaiah 59. 20. Rom. 11. 26. If ye have Ears hear and read with Understanding And why now should ye thus Blame Reproach and grievously Slander and Envy the Quakers so called for vindicating and endeavouring the Prosperity of this Blessed Tree and Plant of Righteousness whose Fruit would Heal the Nations did they but sit under it Were they but Obedient to this Light how would it keep their Consciences void of Offence toward God and Man as this Young-man speaks of it Hoping to be found in the same himself as his Duty to God p. 19. And yet in pag. 12. he said The Devil had two Cards to play which were Objections against the Doctrine of Christ's making Satisfaction for all my Sins both past present and to come And in pag. 17. The Lord opened mine Eyes and shewed me Salvation by a Person wholely without me And pag. 18. But I found a greater Joy and Peace when I saw Salvation by the Righteousness of Christ without me being a more compleat and surer Righteousness then that wrought in me being hereby delivered from Fear of Miscarriages to the Loss of my Salvation And W. H. saith That the Righteousness of Faith by which we are justified is wholely without us And that the Father hath poured forth all his Wrath upon his Son Jesus Christ Now if this Doctrine were True and Sound Doctrine there is no need to Fear of Miscarriages For there is now Wrath left to punish Sinners if All be poured forth upon Jesus Christ and that Satisfaction was made Sixteen Hundred Years ago for All Sins past present and to come the Devil might play what Cards he will now if this be true there 's no need to Fear the Loss of Salvation through Miscarriages And that was a needless Doctrine of Christ to bid his Disciples Watch and Pray lest they enter into Temptation Mat. 26. 41. and of the Apostle Peter who bid them give all Diligence to make their Calling and their Election sure 2 Pet. 1. 10 If these Men's Doctrine be true and sound when will that time come that VVicked Men will not indure sound Doctrine which the Apostle said they would not but would heap up Teachers after their own Lusts and turn their Ears from the Truth 2 Tim. 4. 3 4. Who among all the Ungodly in Christendom so called would turn their Ears from this kind of Doctrine O ye Daubers with Untempored Morter and Sowers of Pillows under