The Quaker Converted to Christianity, Treatise

The Quaker Converted to Christianity · Treatise

THE The Quaker Converted to Chriſtianity, RE-ESTABLISHED.

A full ANSWER, to John Crook's Reply to the EPISTLE.

J. C. P. 5.

What thou meaneſt by the Church of Chriſt at Hartford, whom thou ca…leſt well-Beloved in the Lord, I know not, except thoſe the young Man pag. 6, of his Book, calls moſt of them a looſe wanton and proud people, that adorn the Bodies more than their Souls. Anſw. I mean a ſew Believers, that have in obedience to Chriſt their Lord, given their names up to Chriſt, and to one another, to walk according to the Order of the Goſpel, continuing in the Doctrine of the Apoſtles, in Fellowſhip, Breaking of Bread and Prayer, Theſe … more dear to me than others, in that I ſtand in a nearer Relation to them than I do to others. Thou mighteſt have gueſſed by reading over the Epiſtle, if thou hadſt not heard, that it was a ſelect company I writ to, and not the whole Body of the people that comes into our Meeting-Houſe: when as I ſpake of his making Confeſſion of his Faith t…ong us, which is not a Cuſtom kept up in p…blick Meetings, I ſpake of the eating of the Fleſh of Chriſt, and drinking his Blood by Faith, in the Supper of the Lord, ſpeaking of his Inſtitution before, which you that are a dark people deſpiſe. I ſpake in the Epiſtle, of God's adding to us ſuch as ſhould be ſaved, which is ſpoken of that Church at Jer…ſalem. Surely John, if thou hadſt read the Epif…le before thou writſt this, thou couldeſt not be ignorant … but it is your way, to … on all people thus, beſides your ſelves, and the p. 2ſame thoughts I doubt; haſt thou and all of you, of all the Churches of the Saints, viz. That they are but a looſe, wanton and proud people. Thou are full of love John, thou mighteſt have ſeen by the ſeries and Order of the ſtory, that the young Man ſpake this, firſt of the generality of the people that met, what his thoughts were of them, when he firſt came amongſt them. Are all of you perfect John, that comes into your Meetings? Are there no looſe wanton proud ones there? Theſe were his thoughts before his Converſion to the Goſpel, when he ſtood halting betwixt two, long before we had a Church in that place.

I challenge thee and all of you at Hartford to accuſe any Member of this Church there, with wantonneſs, looſneſs, or that which may juſtly be called Pride in Apparel, though not dreſſed it may be altorge ther in your mode. And I queſtion not but the Grace of Chriſt will enable them to walk inoffenſively and …, though you may watch for their haltings. J.C. pag. ibid. In the very entrance, thou diſcovereſt thy ſelf and Spirit, to be filled with the ſowre Leaven of the Phariſees, ſaying in this Relation which follows, you may ſee ſome of the Quakers Rotten Opinions, &c. W. H. The Leaven of the Phariſees was chieſty the Doctrine, Mat. 6.11. Beware of the Leaven of the Phoriſes and of the Sadducees, v. 12, the Doctrine of the Phariſees and Sadducees Now whether I or thou have moſt of that, let diſcerning ones judge. The Phariſees made void the Scriptures by their Traditions; Thou, and thy Brethren by your Light within, not vouchſafing to call it the Rule, but denying it ſo to be, as Pen in his late Writing. The Phariſees placed much of their Religion in outward things, waſhing of hands, &c. You very much in Harts, Ribbonds and Laces, &c. The Phariſees had an affected carriage ſingular in their Garbs, ſo be you They did juſtify themſelves that they were Righteous, and thought to be accepted of God, by that which was within them; ſo it it is with you, Luke 18. I thank God I am not, &c. ſee John he gives the Glory of it to God, and attributes it not to his own power, free-will, Reaſon, yet was Proud, and unjuſtiſyed: the Phariſees were Enemies to the perſon of Chriſt and deſpiſed him in the Builders refuſed him which is underſtood of them: and ſurely thou and thy people are of the ſame Spirit, white you pretend to ſpeak of Jeſus, it is but the light in every Man you would advance, and refuſes him: the Pharifees were ſuch as pretended to give a more ſublime, myſtical interpretation of Scriptures, than others; ſo thou John by thy Allegory, the Phariſees looked upon Chriſt as vain, Light, confident in his Cartiage, in that he would keep Company with Publicans and Sinners: ſo p. 3thou judgeſt of me and others, becauſe we walk not with a Naballike ſowre deportment. The Sadducees denyed the Reſurrection: So thou John and thy Brethren. Take care John, left the Leaven of falſe Doctrine do not Leaven the whole Lump, leſt thou and thy people be nothing elſe but a ſowre Lump of error. Thou art miſtaken in applying this to me, through the Grace of God I have a little of that Unleavened Sincerity, and wait for more from Chriſt, which the Apoſtle ſpeaks of himſelf and others: We can do nothing againſt the Truth, but for the Truth, 2 Cor. 13.8. Thou goeſt on pag. 5. Rotten Opinions in Common underſtanding; then their Opinions muſt once have been ſound, but now are decayed.

Anſw. Be not offended John, many that read theſe lines and words will think that thou haſt not Common Underſtanding, and that thy Intellcctuals are not ſound, but decayed. As for your Opinions, viz. The Light in every Man to be Chriſt, that we are juſtifyed by inherent Righteouſneſs, that Chriſt hath not now a Manhood, &c. I account them groſs damnable errors. Now errors were always rotten, never ſound, to give this Epithet to error, would be a Contradiction. Moreover, who ſees not but this is ſpoke in a moral ſence? I ſpake of Moral-Rottenneſs, not Natural Rottenneſs, not of the Rottenneſs of Wood and Apples, but of Doctrine, Rotten Doctrine was always ſo. That Opinion that was Morally evil was ever ſo. I ask when the Apoſtle ſpeaks of Men of corrupt minds which were the falſe Apoſtles, muſt it neceſſarily follow that their minds were once ſound? When the Apoſtle ſaith, Epheſ. 4. v. 20. Let no corrupt Communication, &c. Was that Communication once ſound? It will as well follow that when Paul ſpeaks to Timothy of ſound words; that therefore they were once Rotten. Nay, there is the Fruit of ſome Trees, that were never good, but bitter, poyſonous, Rotten, Deut. 32. 32. There is mention made of the Wine of Sodom: Their vine is of the Vine of Sodom, their Grapes of Gall, their Cluſters are bitter, their Poyſon is the Poyſon of Dragons. By theſe, Moſes underſtood (ſaith 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.

p. 4Anſw. 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 whoſe 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 p. 5to 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 p. 6how 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 p. 7it 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 p. 8of 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 Be…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 Ʋnmannerlineſs, 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 and defraud and ſo enrich your ſelves. But I am confident this young man was honeſt, and ſo true to his perſwaſion, for honeſty without the Faith of the Goſpel is their perſwaſion and Religion. Now thou reflecteſt upon us by way of Query, then what they are converted from or to, &c? I anſwer, we are converted from darkneſs, that imbred natural darkneſs that we are in, and all men, unto Light, which Light is Chriſt's perſon and the Goſpel which declares of him, and ſo to all things that Chriſt in the Goſpel requires of us, which is not only Morality, but attending upon his Inſtitutions as the Lord's Supper. As often as ye do it, &c, and through Grace we are true to this perſwaſion that the Holy Ghoſt hath wrought in us. You will give us leave to walk by our own Light, not yours, and to profeſs ſtill that we are not perfect nor think we ſhall ever attain it in this Life. Yet do we think that as the Carnal Jew. went beyond the Unbelieving p. 9Gentile; ſo if we were as you think us to be but carnal goſpellers; yet in that we are come further than the Quakers, that go about to make the people only moral Heathens.

J. C. Thou ſayſt the little time he hath had for proficiency in the Knowledg of the Goſpel might diſcourage thee from making his Book Publick. To which thou replyeſt, I wonder at it, ſeeing thou ſayſt 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 that it is an experience which the Lord in rich mercy gave him whom thou alſo calleſt dear and elect Child, and ſayeſt, 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?

Anſwer. So according to thy Reaſoning and Logick. It is not poſſible for any to have been but a little time in the Goſpel and yet truly to receive it, as to be out of danger to forſake it. Is this is a Contradiction? every one that receives the Goſpel truly, muſt have received it many years, but if any turn Quaker, as Mede, Pen, and Ruddier, you will ſay they are in the truth the firſt day. As to the others, Cannot the Lord in rich mercy give an experience, and yet there may have been but little proficiency in the Knowledg of the Goſpel; that one may have the true teachings of the Spirit, and yet not fit to Write and Print? Is it not plain to all but Cavillers that I ſpeak it thus, viz. That he having penned theſe in his own Words and Phraſes who was but newly come into the Faith, and ſo might have but a dim ſight into ſome truths, and not know how to expreſs himſelf ſo fitly as others that had ſpent more years in the Faith: why didſt thou not add that which goes before, viz. the meanneſs of the perſons Education? thou ſhouldeſt have taken them together. But it ſeems any of your Proſelytes though never ſo childiſh are fit preſently to adventure out in the preſs, and in the miniſtery: who ſo hold as blind &c.

J. C. pag. 6. Oh that every one of you, my dear Brethren, and every one i… Hatford had the Knowledg 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 … not altogether been in vain, as to this matter: what is that travel and labour worth that brings not to a diſtinct Knowledg 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 diſtinct Knowledg of Chriſt is not yet formed?

Anſwer. Either thou haſt forgotten that this Phraſe which I make p. 10uſe of was ever uſed by Paul, Gal. 4.19. My little Children, of whom I travel in birth again till Chriſt be formed in you; or elſe thou doſt plainly gibe at Paul the Apoſtle and the Church of the Galatians: at leaſt through our ſides thou woundeſt them. Paul writes to the Galatians, owns them as the Churches of Chriſt, Chap. 1.2. ſaith, that they had received the Spirit, Chap. 3.2. Yet in tha… they were hearkening to falſe teachers, and were wavering, and halting, and toſſed, he ſpeaks this: And I underſtand it as to the diſtinct Knowledg of Chriſt, and ſo I ſpeak of it; they had ſome knowledg of Chriſt, but it was too confuſed and dim, otherwiſe they would not have been enticed: they were but little Children; in this verſ. 19. he called them ſo, yet Children. Now John is this language, becoming thee? viz. Paul, what is thy labour and travel worth, when-as thou haſt not brought the Galatians to have Chriſt formed in them? and Paul, what a Church is this Church that thou writes to in Galatia, and what a Paſtor, Preacher and Apoſtle art thou? and what dear Brethren are they to thee? and what a Spirit is that they have received in whom Chriſt is not yet formed? well ſaid John, thou art now got a degree above the Apoſtles, in that thou canſt thus call them to an account; and yet this may well be the tendency of thy lines ſpoken to us, when-as your Doctrine and Paul's are ſo oppoſite; much a kin to the Doctrine of the falſe Apoſtles, that queſtioned Paul's authority, and looked upon his miniſtery but carnal; and thou haſt in this declared the ſame Spirit. Paul ſaith in another place Theſſ. 1.3. there is much lacking in your Faith; and to the Corinthians, are ye not Carnal? Now what an Apoſtle, what a Paſtor art thou Paul, and what a Church is the Church of the Corinthians that are carnal? what Saints are they, and what faithful ones in Chriſt are they? And John, how haſt thou forgot thy ſelf in this cavil? had the Diſciples the diſtinct Knowledg of Chriſt, when-as they knew not the import of his death, nor that he ſhould riſe again? We thought (ſaid they,) that it had been he that would have reſtored Iſrael, Luk. 24. whereupon he calls them fools, verſ. 25. They did not diſtinctly know why Chriſt died, nor the Scriptures that propheſied of it: they did not diſtinctly know of his Reſurrection, for they would not believe it when reported; they thought of a carnal Kingdom which the Meſſias was come to ſet up: Yet theſe Chriſt calls Friends, Diſciples, Brethren, Go tell my Brethren: Mat. 28.10. and in another place, I go to my God and your God, my Father, and your Father. Now John, ſee how it will become thee to ſay, what Brethren are thoſe, what Friends are thoſe, that had no more Knowledg, not a diſtinct knowledg of Chriſts death and reſurrection that were ſo ignorant? and what a Paſtor was Jeſus that p. 11had ſuch followers that had not the diſtinct knowledg of Chriſt formed in them, but this is enough to make thee aſhamed I hope.

J. C. pag. 6. Thou ſayeſt that thy dayly Prayers to Chriſt are, that we all, (meaning thy Brethren in the Miniſtery) may be made able Miniſters of the New Teſtament, and to this it is Anſwered: Then it ſeems, you are not yet ſo by your own Confeſſion; therefore be ſilent, till you are made ſo.

Anſw. Yea, and I continue my Prayers for my ſelf and Brethren in this manner, yet this doth not follow that there is no ability already to Preach the Goſpel, John 17.17. Chriſt prays, ſanctifie them through thy Word: by this way of reaſoning, it would follow that then theſe he prays for were not ſanctified at all; yet in v. 6. he ſaith, he had manifeſted his Name unto them.

And v. 8. That they had received his words, and in v. 20. That they did Believe, not for theſe alone, but for them that ſhall Believe: It is evident that it was for more degrees of Sanctification, and a continuance of it, ſo then here when I pray that we may be made able, &c. it's for a continuance of that Ability that we have already, and further degrees thereof. Paul intreats the Coloſſians, Chapt. 4. v. 3. that they would pray for the Apoſtles that God would open unto them a Door of utterance to ſpeak the Myſterie: therefore according to thy Logick, they had no faculty for that Work. Epheſ. 1. the Apoſtle prays, that God would give unto them the Spirit of Wiſdom and Revelation; Therefore though Saints, and faithful ones in Chriſt, they had none of the Spirit. How wouldſt thou have me pray, if not thus? wouldeſt thou have me pray that we ſhould be made weak Miniſters of the Old Covenant of Works?

J. C. Pag. 7. Thou ſayeſt thou haſt but Law and Goſpel to Preach: Where in all the New Teſtament doſt thou find the Apoſtles preaching the …, and ſaying they were ſent to Preach the Law, but a Diſpenſation of the Goſpel was committed unto them, and they were made able Miniſters of the New Teſtament, not of the Letter or Law, but of the Spirit.

Anſw. It follows in the Epiſtle which thou mighteſt have writ, the Law for the knowledg of Sin, and might have underſtood by that and what follows, that we Preach the Law in order to the Goſpel, to prepare the Spirit of Man by convincing of Sin, and ſo humbling the Soul to a welcome reception of the Grace of the Goſpel: the Soul being weary and heavy laden, ſeeing its weakneſs to keep the Law, flies to Chriſt for Reſt, and laying hold of the free Remiſſion of ſins by the Blood of Chriſt, ſo that when thou enquireſt, Where in all the New p. 12Teſtament, do I find the Apoſtles Preaching the Law? thou hadſt forgot a paſſage, when but three pages lower. Theſe are thy words, … And as for the Moral Law, Chriſt is ſo far from repealing it that in Matth… he binds it faſter and cloſer to his Diſciples. How now, John, is Chriſt and the Apoſtles Miniſtry in a different way, Method and tendency, and doſt thou not here ſay the Apoſtles Preached not the Law in all the New Teſtament? and yet the Apoſtle of our profeſſion Chriſt himſelf, Heb. 3.1. preacheth the Law, and the Moral Law, and to his Diſciples, and binds it faſter than Moſes, to be kept for Life (thou meaneſt ſurely) of which afterwards.

But again, do not the Apoſtles in ſeveral places ſpeak of the Law, explaining the nature & uſe of it? Rom. 3. That by the Law is the Knowledge of Sin; in the Corinthians, the Letter killeth; in Galatians, how it was added becauſe of Tranſgreſſion, how it is a Schoolmaſter to Chriſt; in Timothy, how it is not for the Righteous; in the Hebrews, how frequently is the Law ſpoke of: now is not this Preaching the Law? … grant that the main work was to preach the Goſpel, they but Preach the Law in ſubſerviency to the Goſpel. Thus they were Miniſters … of the Letter only, for this doth but kill; but of the Spirit, the Goſpel by the diſpenſation of which the Spirit of Adoption is communicated. But Chriſt wounds as well as heals; he kills as well as makes alive. The one he doth by the Preaching of the Law, the other by the Goſpel. The Spirit of Bondage accompanies one, the Spirit of Adoption the other.

J. C. ibid. But why doſt thou divide betwixt Law and Goſpel, … they were not one in the End and Nature; ſaying, the one is for the conviction of ſin, and yet thou calleſt it Spiritual?

Anſw. How this agreeth with the former that in all the New Teſtament the Apoſtles Preached not the Law but the Goſpel; and here they are not thou ſayeſt to be divided, but are one in the End and Nature, is not this a Contradiction? Why, then the Apoſtles when they Preached the Goſpel, Preached the Law. And why ſhouldeſt thou quarrel with … for ſaying we have the Law to Preach for the Law and the Goſpel are one in the End and Nature. Why then, when the Apoſtle Paul ſaid, we are able Miniſters not of the Letter or Law, which thou addeſt above, i. e. not of the Goſpel or Spirit: for the Law and Goſpel are all one in their Nature, it will coſt thee ſome Sweat to untie this Knot. What ſtrange Divinity is this? But when the Lord hath infatuated, and left … through Pride to deluſion, what will they not ſpeak? Law and Goſpel are one in the End and Nature, then are Moſes and Chriſt one: yet p. 13… came by Moſes, but Grace and Truth by Jeſus Chriſt: then Ha… Sarah are one Iſhmael and Iſaac one, Jeruſalem beneath, and that above one. Thou haſt brought Heaven and Earth together, Gal. … there the Apoſtle makes them diſtinct: then the Covenants are one and the ſame, Heb. 8. one made with the People when he brought them out of Egypt, and that afterwards ſpoke of in Jeremiah, then no difference betwixt Mount Zion and Mount Sinai, they are come to…. Thou, John, canſt remove Mountains: they are now both one. In the Galatians, The Covenant and Promiſe, the Apoſtle ſaith, was 430 years before the Law; but John Crook ſaith, the Apoſtle was out in his Chronology, for they were both delivered at once; for the Law and Goſpel are one, the Spirit and Letter are all one; that which was Engraven in Stones, and that work of God on the heart by the Goſpel. This is like the Divinity that you may hear from Quakers, when you have diſcourſed them a little, which I have ſeen in Jacob Behmen, All things are but one; ſo here Light, Spirit, Word, and Goſpel, Heaven and Earth and Sea, all but one. The Creation is God, and God is nothing but Creation, what we do, he doth. O Confuſion! what … this to but Rantiſm indeed and Atheiſm? yet hitherto tends this admitting of no diſtinction of Law and Goſpel. But let us proceed; … were not one in their End and Nature, thou ſayeſt John, the Nature of the Law, is by the Apoſtle deſcribed in 2 Cor. 3.6. the … killeth: why, then according to thy Divinity, the Goſpel killeth. …, for they are both one in their Nature; then the Goſpel con… to Death: What then is the Adminiſtration of Life and Spirit, and Righteouſneſs, and hath more Glory in it that excelleth? I ſuppoſe it is the Doctrine G. Fox hath brought out of the North-Country, Gal. 5. the Law genders to Bondage, ſo the Goſpel, for both are of one … What makes free then? What Truth is it? As many as are of the works of the Law, are under a Curſe, Gal. 3.10. how comes the… the Bleſſing? For as many as are of Faith, are but in the ſame … for Law and Goſpel are one. The Law is called a Yoke, in Acts …. That neither we nor our Fathers were able to bear; why, ſo is the Goſpel, for both are of one Nature: The End of Preaching the Law and giving it upon Mount Sinai, was to terrify, afright, trouble, as all the people were exceedingly afraid. The Law in Rom. 4.15. worketh W…ath: why! ſo doth the Goſpel, and this is the End of Preaching it; for they are both one in their Ends, according to J. C. what Divinity … is the Doctrine of Comfort?

J. C. The Law for the Conviction of ſin, and yet thou calleſt it Spiritual.

p. 14Anſw. Paul in Rom. 7. ſaith, The Law is Spiritual (i. e.) requires that all the thoughts of Man and deſires and Motions of the heart, ſhould be Holy and Spiritual continually; therefore it is a fit inſtrument, for the Spirit to make uſe of by enlightning the Soul in the Knowledge of it, to convince not of outward groſs evils only, but of heart-pollutions; and ſo he ſees his ſpots in this Chriſtal-Glaſs, and cries out I am C… nal.

J. C. The Spirit is ſaid to convince and reprove the unbelieving World, John 16.8.

Anſw. Ergo, the Law Jude 15. He ſhall convince all that are ungodly of all their … godly Deeds.

Anſw. This is the ſecond Scripture thou produceſt to prove Law and Goſpel all one; now here is not one word of the Law. Behold, the Lord cometh with ten Thouſands of his Holy ones, which may be Angels as well as Elect Glorified Saints. Is this Lord the Law? Is it the Light within which thou wouldeſt have it interpreted of? Is it not Chriſt Jeſus, that is ſo frequently called Lord in the New Teſtament? Is not this Coming, his ſecond Coming to Judgment, not an appearing of the Light, only to Judg and Condemn Men in their Conſciences? It is the Lord Chriſt in perſon, coming as Judg. Obſerve that all theſe that he will Judge (ſpoke of here) ſhall be condemned; it is not a reproof in order to deliver and ſave. It's ſaid to execute Judgment upon all, (i. e.) upon all thoſe falſe Teachers deſcribed in the foregoing verſes, that were ſuch as denied Chriſt, v. 4.18. They were Mockers, 19. They were ſuch as did ſeparate from the Saints in order of the Goſpel, 19. They were ſuch againſt whom the Saints were to contend for the Faith; in a word, They were of your Spirit and Principle, and Doctrines; herein is the difference, yours is Rantiſm covered with Morality, theirs was with open Face; none of theſe were ſaved, v. 4. Who were of all Ordained to this Condemnation, therefore impertinently alledged by thee, and prophanely wreſted by thee to overturn the ſecond Coming of the p. 15Lord, whom he will judge when he cometh, if you Repent not, for all your hard Speeches againſt him which I have heard and read. This Scripture is interpreted by another, Mat. 16.27. For the Son of Man ſhall come, (is that the Light within?) in the Glory of his Father, with his Angels; what is foreign there, is foreign here, one expounds the other; what is Holy ones there, is Angels here. Again, he rewards them every one according to his works.

J. C. pag. ibid. Pſ. 19.7. The Law is ſaid to be perfect converting the Soul.

Anſw. This is the third place alledged to prove Law and Goſpel one. The Law is here taken for all the writings of the Scriptures, will it follow, that therefore it is ſo to be taken in all other places, and that there is no diſtinction to be made: Nay, but therefore one part of the Doctrine contained in the Scriptures, the Spirit makes uſe of for conviction, and another for Converſion, according to the Nature of the Doctrines. The whole Nation is called properly the Land, is therefore every piece of Ground in it good to bear Wheat, becauſe Ground or Land in general is?

J. C. So that Law and Spirit are frequently uſed as terms that ſignifie the ſame thing.

Anſw. It doth not appear by thoſe Scriptures thou haſt yet mentioned: And I challenge thee to produce one Scripture where Law and Spirit are one: the Goſpel is called Spirit, 2 Cor. 3. but the Law is called the Letter.

J. C. If thou kneweſt that Spirituality of the Law, thou wouldeſt not … about to divide them, or quarrel with us about them.

Anſw. I have known the Spirituality of the Law, convincing me of that to be evil, which you ſay is not Sin, viz. Evil thoughts ariſing in my heart though not conſented to. Yet I know how to diſtinguiſh between Law and Goſpel; it was the Doctrine of Righteouſneſs by the Goſpel that relieved me, as it did Paul, though he had a Body of ſin working in him, yet gives thanks to God through Chriſt, in that there … condemnation to them that were in Chriſt. It is the Doctrine of the Goſpel, not Law, taken ſtrictly, that declares non-imputation of Treſpaſſes.

J. C. pag. ibid. But hence hath riſen the miſtake of many, becauſe they … found ſeveral Names in Scripture, therefore concluded they muſt needs intend ſeveral things; while it is frequent in the Scripture to intend one and the ſame thing under ſeveral Names given them, yet one in Nature and Being: ſeveral Miniſtrations, divers operations, yet all by one and the ſame Spirit.

Anſw. I have before ſhown that Law and Goſpel have diff… Ends and Natures, not only ſeveral names, therefore this of Father, Son, and Spirit is nothing to the purpoſe. Father, Son, and … are one in nature: Thou ſpeakeſt of ſeveral miniſtrations &c. and yet all by one and the ſame Spirit.

Anſw. What then is therefore the Gift of Tongues and the gift of Fielding one and the ſame Gift? is the Gift of Faith and Miracles all one? … might not the one be where the other was not, as Chriſt to them who had caſt out Devils ſaid I know you not? There is but one Soul in the body, and all the actions are from that Soul, therefore is my ſpeaking and walking both one. The Heaven and Earth from one Creator, Sun and Moon are they therefore one?

J. C. pag. ibid. We know the Spirituality of the Law in the Apoſtles ſenſe is the inward Conviction of the Spirit.

Anſw. This cannot be, for the Law in its own nature is ſpiritual though none ſhould be convinced by it, and though the Spirit ſhould … ver make uſe of it; yet it would be Holy and Spiritual, it being … which diſcovers the Holy Nature of God, who was the Author of it.

J. C. pag. 8. Thou either ignorantly or enviouſly, if not both, affirmed that whoever hath taſted that the Lord is gracious, never takes up with the Quakers Chriſt.

Anſw. What I ſay, I ſay upon my Knowledg and experience, having converſed with the Quakers ſo frequently and read many of their Books, and know that this was the reaſon viz. my taſting of the Grace of Jeſus Chriſt, why I did not in the midſt of the Scepticalneſs of my mind take up with the Quakers Chriſt, finding ſo much ſweetneſs and comfort in the Knowledg of him Crucified, and ſo abhorring to believe in the Light within as the Chriſt of God.

J. C. pag. 16. The Quakers Chriſt is the Lords Chriſt.

Anſw. Now let this John be fairly tryed whether the Quakers Chriſt be that Chriſt of Jehovah which is ſpoke of here, L…k. …. 26. which Simeon was to ſee before he died according to the revelation he had: This was the Child Jeſus which was born of Mary the Virgin, of the … of David according to the fleſh, whom Simeon took up in his bodily arms, verſ. 28. that Meſſiah whom the Prophets ſpoke of, verſ. 31, 32. Now how wilt thou be tryed in this matter? I know no better way than by thy Peers and Equals in the Miniſtry, while you be all guided by the ſelf-ſame infallible Spirit; and do own them for Quakers wh… ſhall mention. Mr. Faldo hath impannelled a ſufficient number in this p. 17Caſe, and I deſire the Reader of theſe lines to look into that part of his Book which treats of this thing, viz. the Quakers deny the Chriſt of God; he hath there to good purpoſe ſaved me a labour in tranſcribing out of the Quakers own books many of their ſentiments touching theſe things. And though thou haſt been ſo ſhy John, as not to open thy ſelf in thy wiltings in this matter, yet thou dareſt not deny theſe men to be Quakers: I will but tranſcribe a few of the lines of the greateſt Rabbies, and leave the reſt to be read in the Book with thoſe Judicious detectings of them by our ſaid worthy Brother.

Let us hear George Fox ſpeak firſt (as it is moſt meet) in his Book called the Myſtery, pag. 71. And Chriſt's nature is not humane which is …thly, for it is the firſt Adam's. Now John what is in this plainly but that Chriſt that Simeon had in his arms is not the Lord's Chriſt? for he had a nature humane which was earthly of the firſt Adam, for he was made of a woman in Gal. 4. and the Son of Adam in his genealogy; which nature is now in Heaven glorified according to the Scriptures. We believe that Chriſt had a Soul too and hath ſtill as well as a Body, and a Divine Nature as well as Humane; which word, though you quarrel with it, is no more but what belongs to man or mans nature: and the Scripture in Hebrews ſaith, He was like us in all things ſin excepted. Let … come next in his book pag. 20. What ſaith he? for that which be took upon him was our garment, even the Fleſh and Blood of our nature ſo far is good: But hear again, which is of an earthly periſhing nature: yet it ſaw no Corruption according to the Scripture in the Acts. But let us have the reſt: but he is of an Heavenly nature. Jeſus then that Simeon took i… not the Chriſt, but only a garment, the periſhing fleſh and bloud of our nature …cording to this Doctor.

Hear again a Myſtery. And his Fleſh and Blood and Bones of his nature (i. e.) Heavenly. This is the Quakers Chriſt, Heavenly Fleſh and Blood, and Bones which came down from Heaven (as they ſuppoſe) and did tabernacle in the carnal body and fleſh and bones for a while, which is in every Quaker now. This is the Quakers Chriſt, not that which Simeon had in his arms and is now in glory. The next is …, his Princip. pag. 9. They are falſe miniſters that preach Chriſt without: Then Simeon had him only within.

Sword of the Lord, a Treatiſe of Smiths pag. 24. Your imagined God beyond the ſtars.

For again in his Book called the Great Myſtery, pag. 286. the man … ſpeak Chriſt in the Male and in the Female. He is giving an account why a woman may teach. Now John the Quakers Chriſt is the man p. 18in every Man that is a Quaker, and every Woman. I will likewiſe ſet down here what I had from Chriſtopher Taylor a Teacher among you, he confeſſed to me when I asked, if the whole Chriſt was within him, and ſo if the Man Chriſt? That the Man Chriſt was within him, where is the Mediators Interceſſion then? art thou not aſhamed of ſuch a People as this? Come out from among them, and own the Chriſt of God; If ye believe not that I am be (ſaith Chriſt) ye ſhall dye in your Sins, John 8.24. By theſe Teſtimonies Jeſus of Nazareth is not the Quakers Chriſt. What is then the Chriſt? it is that Light that is in every one, that reproveth for ſome Immoralities, which every Drunkard and Unclean Perſon hath in his Conſcience. Here now one for all ſpeaking plainly, FOX the younger, a great Author, pag 49, 50. … ſcorn me the Light in you, they have diſobeyed it, and called it a nature Light, and ye have ſaid that I the Light am not able to ſave thoſe that believe in me. Mark, this is the Quakers Chriſt: but further, pag 54. that if you would believe and wait in me the Light — I will purge out all your Iniquities and forgive all your Treſpaſſes (none forgiveth ſins but God) and I will change your natures, and will make you new Creatures, (therefore it is very God) if you harken to me, and obey me the Light within [it ſhould be a Perſon by this, for actions are aſcribed to it]: Now how often have I heard this ſpoke by your Teachers, God manifeſted in the Fleſh, clapping their Hands upon their Breaſt, this Fleſh? Here Major Corbet (once a Quaker) in his Book againſt you on this Subject.

Well now, let theſe ſtand together; and John do thou ſpeak for thy ſelf: Either theſe are no Quakers and thou diſowneth them and their Writings; or the Light, not Jeſus of Nazareth, is the Quakers Chriſt, ſo not the Lord's Chriſt. Therefore John, thou doſt but Juggle in thy words, like the Men on the Thames, Roweth one way, and looks another, pretends to the Lords Chriſt, and it is nothing but the Light within every Man. By this you may know what he means by his Teſtimony to Jeſus in the latter end of his Book.

J. C. The ſame that delivered Paul from his wretched ſtate.

Anſwer, That Chriſt that delivered Paul from the guilt of Sin and Puniſhment, while Sin dwelt in him, was Jeſus of Nazareth, not the Quakers Chriſt, the Light within every Man, which according to Far the younger forgives Sin.

J. C. page ibid. And if thou hadſt underſtood what thou ſaidſt immediately before concerning the Blood of Chriſt, which thou calleſt Oyl poured into the gaſhes of Conſcience, thou wouldeſt not have ſpoken thus ſlightingly p. 19not Blaſphemouſly of the Quakers Chriſt.

Anſwer, Through Grace I underſtand what I ſay, in that expreſſion, and have experienced it in mine own Soul. I underſtand by the Blood of Chriſt all the Sufferings of Jeſus of Nazareth the Meſſiah, and the Merit, Virtue, and Value of them. (I do not with Quaker Penington underſtand the Heavenly Blood, in oppoſition to that Blood of his Earthly Body that was ſhed) Penington in his Queſtions page the 25th, ſaith, can outward Blood cleanſe the Conſcience? in thy confeſſion upon this Article, I Queſtion not but thou art of the ſame mind, that the outward Blood and Sufferings of Chriſt are all of no value for the taking away of Guilt, notwithſtanding all thy glorying words there. This Blood and Sufferings, the value of them towards God for the expiation of the Guilt of Sin, I apply to my own Soul that is guilty of the breach of the Law, and have peace hereby, Rom. 5. Being juſtified by Faith we have peace with God; (are Reconciled, and ſo muſt needs have Peace of Conſcience) through Jeſus Chriſt. As for my ſpeaking ſlightingly if not …ſphemouſly of the Quakers Chriſt, I am throughly perſwaded by my reading and converſe, without the leaſt deſire in my heart to wrong them; (Nay this laſt Teſtimony of Fox the younger, is enough to convince thee if thou haſt been deluded by them) That the Light in every one is the Quakers Chriſt, and that they believe, there is no Manhood of Chriſt now, but it vaniſhed when Chriſt aſcended, and diffuſed it ſelf into every one. Now if thou art of the ſame mind, but will not pull of the Monks hood: Why ſhould you charge me with Blaſphemy for ſaying that the taſters of Chriſt's Grace cannot take up with this Chriſt: is this the Sealed One? Him that was ordained as Peter ſpeaks, ſet forth, Rom. 3. to be a Propitiation, the Head of the Church, the High Prieſt at God's right hand, the firſt-born of every Creature, the brightneſs of his Fathers Glory, the Eternal Word that was made Fleſh, the Seed of Abraham in which all the Nations of the Earth ſhall be Bleſſed, that Lamb of God that took away the Sins of the World, Judge of quick and dead, the only Potentate, King of Kings, and Lord of Lords, the Alpha and Omega, all in all. Therefore hear me John (that it thou beleiveſt as theſe have expreſſed themſelves) I charge thee with the higheſt Blaſphemies imaginable, and if thou do it knowingly and wittingly ſuch as never ſhall be forgiven; if thou attribute any of theſe Titles to any thing that is in Man, beſides the very Perſon of Jeſus Chriſt.

J. C. Page 8. Oh that the Goſpel was ſtudied by us, and Preached by us more! (J. C. is very angry at theſe words, and ſaith) O vain Man! doſt thou think by the fleſhly ſtudy, and Preaching from the ſame, to advance the p. 20true Chriſt? Nay, but Man and ſelf inſtead of Chriſt and his Righteouſneſs; for the Goſpel is a Myſterie, and the Preaching of it Fooliſhneſs to all that Periſh, and the things of it are the heavenly things themſelves, ſearched … only by the Spirit of God. Therefore ceaſe from thy own ſtudy and wait in the ſilence of all Fleſh, for the pouring out of the Spirit which can only open the Myſteries of Chriſt and his Righteouſneſs and ſhew them unto thee.

Anſw. Had I ſaid that with fleſhly ſtudy and Preaching from the ſame, we ſhould advance the true Chriſt, I had ſpoke like a vain Man; but thou haſt foyſted that in, apprehending that all the ſtudy and pains that we take in ſearching the Holy Scripture, is fleſhly and carnal, and Mr. Faldo's Key will open this to us, that all the enquiries after Knowledg is accounted by you but the Toyle, Labour, and Birth of the Fleſh. I perceive thou art not at all for ſearching into the Scriptures, and comparing Spiritual things with Spiritual, only for waiting upon the Light within you, as your Teacher, and Rule, and Guide. Couldeſt thou perſwade all the Miniſters to ſilence, Thou and Fox might carry your Kingdom of Deluſion the better. The Goſpel is a Myſterie thou ſayeſt, but John, it is a Myſterie revealed, it was hid in God, and none knew it but himſelf. If a Myſterie, we had more need to Study and ſearch out for it in the Scriptures. The Angels ſtoop down to pry into this Myſterie and to learn it now revealed, and yet thou wouldeſt not have us to ſtudy it. O vain Man! But what doſt thou mean by the Goſpel being a Myſterie? Is it ſuch a Myſterie as cannot be underſtood by Mans ſearching the Scriptures, through the enlightnings of the Holy Spirit? But the Key helps me again: It is a Myſterie becauſe it is only an Allegorie, and J. C. thinks that Allegoriſm is only the true Preaching of it; as once I heard thee make uſe of that paſſage ſpoke by the Angels to Mary: viz, He is not here, he is riſen, intimating ſo much, we are not to Look by Faith to his Death, but to the Light Riſing in our hearts: Thus it is a Myſterie, as in your ſence. That Preaching that thou mentioneſt from the Corinthians, was the Preaching of Chriſt Crucified, & that was counted Fooliſhneſs, looking for Life to come by the death of another. Per mortem alterius ſtultum eſt ſperare ſalutem. Thus do the Jews, Heathens, Socinians, Quakers. What, that death 1600 years ſince, as far off thee, as Jeruſalem? This is thy Language, the Heavenly things themſelves which thou mentioneſt are the things of the Goſpel, in Heb. 9.23. It's true; but I am jealous that thou meaneſt the Light within by theſe Heavenly things themſelves, whereas it is plainly in oppoſition to the Veſſels, Tabernacle, &c. under the p. 21Law, that were ſprinkled with Blood: thou muſt underſtand either Chriſt himſelf, who in Chap. 2. v. 10. was conſecrated through ſufferings, or the Church and People of God, who are the Heavenly Jeruſalem, or Heaven it ſelf, whereinto he is entred with his Blood: The things of the Goſpel are things ſearched out by the Spirit, (i. e.) they are already ſearched out by the Spirit, 1 Cor. 2.10. God hath revealed them to us by his Spirit, for the Spirit ſearcheth all things, yea the deep things of God, Chriſt Crucified, which he ſpeaks of before, the things of this Doctrine, v. 16. but we have the mind of Chriſt; they are revealed by the Apoſtles, and by the Wiſdom & Judgment of Man enlightned by the ſame Spirit that gave them forth, we may attain the Knowledge of them, and not without; but this Spirit thou ſpeaks of is nothing but the Light that every Man hath according to the Quakers; but withal, we cannot be perſwaded by thee, to 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 p. 22leave 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 Ʋnlearned.

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 p. 23confirms 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 by the Light and it doth juſtifie; of which afterwards.

J. C. As if the Quakers were againſt that Confeſſion of ſin, &c.

Anſ. Shall we not judg of your Opinions by your practices, you p. 24Pray I know, having heard you frequently, without the leaſt Confeſſion of any ſin. Thus it may be the Quakers are not againſt the Confeſſion of ſin, viz. they apprehend that others that are not Quakers being ſinners ought to confeſs their ſins; But as for them they are not ſinners. I have lately tryed them in a diſcourſe, not a word can I draw out of them that they are ſinners, Wo unto them Phariſees, Hypocrites. Humphery Smith being asked at Hartford why he did not confeſs ſin to God in Prayer, anſwered he had none to confeſs as being no drunkard &c. I can prove this by witneſs.

J. C. pag. ibid. We own the Holy Scriptures.

Anſw. Are not the Scriptures and Chriſt mightily obliged to you infallible Doctors, that will condign to own ſuch fragments, and a Book patched up of ſo many ſcraps to help a little when the Church had loſt the life of the Spirit. One now living in Hartford, about ten years ſince heard John Crook at Hartford in George Weſtwares houſe, in a diſcourſe amongſt the people, invalidating the Holy Scriptures as not being the Rule, and that people ſhould turn to the Light, and therefore had words to this purpoſe as near as can be remembred: viz. That at firſt the Saints lived by the life of the Spirit and were guided thereby, and had none of thoſe Books which they call (meaning Profeſſors) the Scriptures, which Scripture ſo called, in the primitive times after they were written, ſome part of them was at Corinth, ſome at Coloſſe, others at Rome, &c. now when the Churches had loſt the life of the Spirit, they called a Council and ſent to thoſe places, and gathered thoſe fragments and packed or patched them together and called them the Scriptures; and he ſaid f…rther That we had no more than the Rhemiſts (who were Papiſts) would let us have, and that there was a Goſpel written by ſome one of the Apoſtles, and a Revelation by another which we had not: when J. C. was charged with this at Hartford, he replyed to the ſame perſon that had heard him, that if theſe were his words, it was not his Judgment.

J. C. pag. ibid. We ſay, that if we confeſs our ſins, he is faithful and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſs, 1 Joh. 1.9. But confeſſion of ſin ought to be performed from the ſenſe of evil of ſin upon the Conſcience, and not out of formality and cuſtom only as moſt do.

Anſ. We ſay the ſame; here we agree, but this phraſe (as moſt do) I ſuppoſe are all of what ſort ſoever that are not Quakers; for Quakers do not at all confeſs ſin, therefore all are but in a ſenſeleſs formal ſtate beſides them, and what they do it is but out of cuſtom.

Pag. ibid. Yet we ſay (now this is ſpoke from an infallible oracle) in p. 25the name of all the Quakers, where the heart is ſprinkled with the blood of Chriſt from an evil Conſcience at that time, and while remaining ſo thanksgiving is proper to be given to God: for praiſe is comely for the upright, and ſuch Know, &c.

Anſw. So may there not be a ſenſe of the deſert of the evil of ſin, (though not anguiſh and trouble upon the Conſcience for it) at the ſame time that the Conſcience is ſprinkled with the blood of Chriſt, and ſo there may be, and ſhould be Confeſſion of ſin and Praiſe together; Supplication and Thanksgiving the Scripture ſpeaks of; and ſo in many of the Pſalms there are Confeſſions and Thankſgiving together; ſo there is a Rejoicing with Trembling. I query whether the Quakers ever had a true ſenſe of ſin, becauſe they never do confeſs ſin; whether they are not much more perfect than Iſaiah, Job, and John, yet theſe Saints Conſciences at that very time were ſprinkled with the blood of Chriſt, and ſo Iſaiah when he ſaid I am a man of unclean lips: Paul had the ſence of ſin, Rom. 7. yet at the ſame time gives thanks. I query again whether any that have it ſprinkled ever have it unſprinkled, though they may loſe the ſenſe of it: ſo indeed Praiſe, not to exclude Confeſſion, is comely for the upright.

J. C. And ſuch know the Blood of ſprinkling to be a ſpeaking blood; it ſpeaketh with the Apoſtle, cauſing that ſoul that is waſhed with it alwayes to be mindful of it, and truly to prize it.

Anſw. This true if rightly underſtood, but by the Blood (look in o Mr. Faldo's Key) is to be meant the power of the light within, not the ſufferings of Chriſt according to the Quakers ſenſe; Remember what Pennington ſaith that external blood cannot cleanſe the conſcience, the blood of Bulls and Goats could not do it, no more can this; there is no more worth in this than in other common blood in your account, although thou doſt afterwards ſeem to confeſs otherwiſe. Pennington ſaith heavenly blood which Chriſt brought with him from Heaven and dwelt in the garment of the body a while, and now is in every Quaker. This is the blood thou meaneſt; ſtill thou art at Legerdemain. Where doth this blood ſpeak? why we believe (according to the Scriptures) That as the high Prieſt entred into the Holy-place with the blood of the ſacrifice; ſo Chriſt by his own blood entred in once into the holy place, Heb. 9.12, 24. into heaven it ſelf, now to appear in the preſence of God for us. Now according to your Allegoriſts, this Heaven it ſelf is within man, ſo was Chriſt in the Saints before he came in the fleſh, and his blood the Light within before any of his ſufferings in the fleſh. But we p. 26now will declare our ſound Scripture-ſenſe as followeth: Chriſt is our Advocate with the Father, and his Blood; the infinite worth of it, the value of all his ſufferings ſpeaks to the Father John 1.2. he is an Advocate by vertue of his being a Propitiation, as there its ſpoken; now he was not a propitiation within us, therefore he is not an Advocate within; that is the Spirits work, enabling us to go to God in prayer through his Name, yet we ſay that faith that looks to this, and truſts to this, is wrought within us by the Spirit, and ſo know that the blood ſpeaks the ſufferings without; and thus we have peace of Conſcience.

J. C. pag. 9. Thou ſayſt Jeſus Chriſt of Nazareth, &c. brought this Righteouſneſs; if thou believeſt that none were really ſaved or made righteous by that Righteouſneſs of Chriſt till or after that time, thy faith is contrary to the Scripture, which calls Chriſts Righteouſneſs an everlaſting Righteouſneſs, Dan. 9.24. Iſa. 45.17. Micah. 5.

Anſw. Yea and again I ſay Jeſus of Nazareth brought this Righteouſneſs, and he only, and it was not actually brought in before, according to that in Dan. 9.24. And to bring in everlaſting Righteouſneſs; prophecying of the Meſſiahs coming in the fleſh, he ſaith, Seventy weeks were to be accompliſhed to make reconciliation for iniquity, atoning juſtice by being cut off, verſ. 25. not for himſelf; then it was to be, and not till then, not before, he offered not himſelf before, Heb. 9.26. But now once in the end of the World hath he appeared to put away ſin by the ſacrifice of himſelf. Abraham, David, Paul, none of them brought in this Righteouſneſs; was Paul crucified for you? 1 Cor. 11.3. yet is this Righteouſneſs an everlaſting Righteouſneſs, the working of it was now, and fulfilling of it in his perſon, taking fleſh upon him; but yet everlaſting in that it was firſt the Righteouſneſs that the Father had from eternity deſigned; Secondly, the Righteouſneſs of the eternal word; Thirdly, a Righteouſneſs of an eternal virtue and efficacy; Fourthly, a Righteouſneſs that remained forever where-ever it is imputed, Fiftly, a Gift never by God repented of: Therefore it is very frivolous, and argu…s nothing but that thou wanteſt matter to fill thy paper with, to cavil in this wiſe, as if it could enter into my thoughts, that any either before or after were ſaved but by vertue of this Righteouſneſs; when-as againſt Papiſts, Socinians, Quakers I am pleading, that all thoſe I named viz. Abraham, David, Ezra, Daniel, Job, Iſaiah, had no Righteouſneſs that would ſave them but this, becauſe the other Righteouſneſs they had in them was imperfect, as appears by their Confeſſion of ſin; and God will accept of nothing but what is intirely and abſolutely perfect. As to that Micah. 5. I cannot find the word everlaſting, but only in the verſ. 2. p. 27where it is thus written, whoſe goings forth have been of old from everlaſting, which is certainly ſpoke as to Chriſt's Deity, for his coming forth from Bethlehem, was in time there mentioned, and then did he bring in and fulfil, and not till then, this Righteouſneſs that I am ſpeaking of, In the fulneſs of time God ſent his Son, Gal. 3. Behold, I come to do thy will. A Body haſt thou prepared me, Heb. 10.

J. C. pag. ibid. We Believe Salvation only by that Jeſus which witneſſed a good Confeſſion before Pontius Pilate.

Anſw. This is a good Confeſſion: if only by him, then not by the light within, for that is not Jeſus that witneſſed before Pontius Pilate; if only by him, excluſive of all things elſe, then not by the Vertues, Gifts and Graces of the Spirit; for they are not Jeſus that witneſſed, amp;c.

J. C. pag. 10. For Anſwer to the Heathens Knowledg of God's Vengeance and ſight in the Deity; I refer the Reader to the Reply to the young Mens Book.

Anſw. I ſhall alſo defer my Anſwer in full, till I come to that, only ſay, that I find you Brethren in iniquity, in abuſing ſo groſly my words. If you do it not with purpoſe and deſign, then you be more ignorant than School-Boys; If deſignedly, it is Jeſuite-like: my words are theſe, viz. They ſaw (ſpeaking of that Barbarous people) in the Deity, a Vengeance ready to puniſh. Now, would not a Boy of ſeven years of Age take it thus, viz. They ſaw a Vengeance ready to puniſh ſin, in the Deity (i. e.) to be in the Deity, and thou with thy Brother makes this phraſe, viz. in the Deity, to be the modus of their ſeeing the Vengeance, when-as before I ſaid, that God had Juſtice in him, there is the Subject of it; the very Light of Nature ſheweth, there is the way and manner of their ſeeing it: not as you ſay and make uſe of it, as a Conceſſion for your turns; ſight in the Deity (i. e.) Light that was in their Conſciences, believing the Light to be God himſelf. O horrid Blaſphemy! you would make me ſpeak-like your ſelves, I believe no other Light in thoſe Heathens but that of Nature, and this was not the Deity: But … the Reader take notice that J. C. wholly paſſeth over this Paragraph concerning that of Chriſt's Righteouſneſs (as indeed he doth the other two before) which conſiſts in his ſufferings, and making ſatisfaction, and not a word unto that Vengeance that is naturally in God, leſt he ſhould diſcover himſelf to be a Socinian. Oh, for a little plainneſs from this people! for if this be true, that God hath a Vengeance in him, and that naturally, his Nature engageth to puniſh ſin, and all have ſinned; I would know how all the Righteouſneſs of meer Man, will or can p. 28atone this; but I had like to have omitted ſomething material.

J. C. pag. ibid. But for thy own knowledg of it, I find thee like the Phariſees of old, caſting all God's Vengeance upon Chriſt, an eaſie way of thou could'ſt ſo eſcape it: by imagining his doing and ſuffering God's pleaſure, to be reckoned thine, by a bare belief of it wholly without thee.

Anſw. I do not underſtand thee, help me herein I pray thee, how the Phariſees did caſt all God's Vengeance upon Chriſt, as a way to eſcape the wrath to come, Mat. 3.7. I never read this, or heard of it. It is written, who hath warned you to fly from the wrath to come? and that followes, bring forth Fruit meet for Repentance; ſo then they having ſome convictions upon their Conſciences, and apprehenſions of wrath through John's Miniſtry, betake themſelves to the Baptiſm of John, believing that an External ſubmiſſion to this, would be ſufficient to … their Conſciences, in the mean while being deſtitute of any inward change of heart, or any real Holineſs in their lives, and all this while had no whit of Faith in Jeſus Chriſt, which is always accompanied with true Repentance, as the beginning of it. Theſe Phariſees were very ignorant of Chriſt, if not altogether; they were Vipers, John calls them ſo, they placed their Religion in their carnal kindred to Abraham, v. 9. and were Chaff to be burnt up, v. 12. yet thou doſt make their Faith as good as the Faith of any of the Godly in the Nation: my Knowledg of the Vengeance of God is this, which I expreſs in the Epiſtle, if it ſhould reſt upon thee or me, or any of the Sons of M…, or all Mankind, it would burn to the neithermoſt Hell: Therefore having felt ſomething of it in my Conſcience, in the ſence of Sin, and knowing more of it was due to me for my ſins, I fly by Faith, which the Spirit works in me, by the hearing the Goſpel, to Jeſus Chriſt … be delivered from this wrath to come, 1 Theſſ. 1.10. believing through Grace, that all that Vengeance and Wrath that was due to me for tranſgreſſion was upon that perſon Jeſus, my Surety, in my ſtead and room: and though thou doſt ſcurrilouſly call the Faith we have Imagining, yet this is the Faith of God's Elect, Iſai. 53. The Chaſtiſement of our Peace was upon him, which we ſhould have born in the ſame kind, v. 7. the right reading of it, is, it was exacted, and he anſwered, and whoever believes not thus, ſhall find wrath in his Conſcience, if his judgment be not intoxicated with error as thine is. I perceive this by what tho… ſayeſt here, that thou haſt but taſted very ſcantly of the wrath of God in thy Conſcience, otherwiſe thou wouldeſt not have ſuch ſlighting thoughts of it, as to apprehend it to be atoned any other way, than by Chriſt's bearing it, who ſweat drops of Blood under it, and thy unacquaintedneſs p. 29with the Nature of Faith, in that thou calleſt it an eaſie way; Ah, John, what meaneſt thou to turn the ſcoffer like Julian? do the Saints find it an eaſie way, who are crying out daily, Lord help or unbelief; but it is ſuch an eaſie way, that you poor Creatures have not hit of it, nay you will fully deſpiſe and ſcorn it I doubt. Ah, J. C. here thou ſtumbleſt at the Croſs of Chriſt, and art leavened in thy mind with Helliſh Socinianiſm, the dirt will out at length John, here thou art plainly aſhamed of the Croſs of Chriſt, dares not own that the wrath of God was upon Chriſt; Oh Repent John, of the thoughts of thy heart! and let that Scripture convince thee, Gal. 3. He was made a Curſe for us, &c. whatever thou doſt pretend afterwards in thy Lines, concerning Chriſt's ſufferings, the enlightned Reader will know by this, that it's but to blind the People. In the laſt place thou ſayeſt in the ſame Paragraph, by a bare Belief of it wholly without; that which thou calledſt before an Imagining, here thou calleſt Belief, and … Belief; what wouldeſt thou John, have more than Faith? here thou diſcovereſt thy ſelf to be a Papiſt; Oh, what a bundle of Rotten… is Quakeriſm! thou wouldeſt have Works to juſtifie us, Faith only if not ſufficient, againſt which error the Proteſtants (thou knoweſt) have …nded, Rom. 4. He that worketh not, but Believeth, there is Faith only, … Belief John, what ſayeſt thou to that? though that Faith that is juſtifying, will work by Love, yet it receives no efficacie from its being accompanied with Works as to our Juſtification, but from the Object without, how ſad is it, that every Truth muſt be ſtruck at, by a … ſort of Papiſts.

J. C. Here we differ in our account. I ſay according to Dan. 9.24. …king of Chriſt pag. 16 to finiſh Tranſgreſſion, and to make an end … ſin, and to make Reconciliation for Iniquity, and to bring in everlaſting Righteouſneſs, &c. I know and believe Salvation, by the imputed, …, and real everlaſting Righteouſneſs of Jeſus Chriſt brought …

Anſw. Enough, if thou waſt but real in thy expreſſions; let us turn … on every ſide, it is likely the cheat may be found out: if thou art …, what then means thy arguing againſt my aſſerting Imputation, and taking up moſt of my Arguments for it, pretending to Anſwer them? what a Knave is he, that will pretend kindneſs to my dear Friend, whom I love, and profeſs friendſhip to him, and in the meanwhile go about to wound him and ſtab him to the heart; if thou art real in this for Imputed Righteouſneſs, when I charged Penn for calling it a Doctrine of Devils, why didſt thou inſtead of bearing thy Teſtimonie p. 30againſt him, call upon me to Anſwer his Arguments for … if thou be for it, why doſt thou not Preach it and thy Brethren, … are contradicting it in all your Meetings? there is no end of thy diſſembling; it is a profeſſed Trade thou drives, as the Mountebancks, up and down the Country. But proceed we; what may we underſtand by this word Imputed, which he acknowledgeth? Why, one of your Gang can tell us, James Naylor, Love to the Loſt, pag. 7. and with him, his Righteouſneſs is freely imputed, or put into the Creature; ſo now we have his ſence Imputed Righteouſneſs, is Righteouſneſs put into the Creature. 1. That ſpotleſs Manhood of Chriſt. 2. His active Obedience, all the holy Actions of his Life. 3. All the Sufferings of Chriſt, for herein we ſay by the Righteouſneſs of Chriſt: All theſe are put into every Quaker, and ſo in this ſence not imputing Treſpaſſes, is God's not putting them into us. I cannot omit another Teſtimonie from another Doctor of them, Smith Cat. pag. 64. and 12. We believe that Chriſt in us doth offer … himſelf a Living Sacrifice to God for us, by which, the Wrath and Juſtice of God is appeaſed towards us; Salvation then by Imputed Righteouſneſs, you muſt underſtand, Chriſt offering up of himſelf in us, in the Quakers ſence, and ſo appeaſing Gods Wrath. The other word Reckoned is not thus: that what Chriſt as a Surety, hath paid down for me in his Obedience is accounted as if I had paid it, as we ſay, and that truly: but according to the other, it muſt be as mony in a Mans own purſe there told and reckoned, which he hath to pay to God at any time when he demands, not needing any to pay it for him. Real thou … as if there was no reality in the Act of God, reckoning and imputing Righteouſneſs, but by this and by the other, thou underſtandeſt in oppoſition to the Faith of God's Elect, which thou calleſt Imagination; … it is ſomething more and better than what is received by Faith, that is not to thee a Real Righteouſneſs. The other word is brought nigh; well then, it is too far off thee, if thou have it no other way than by Faith I had thought that Faith had been the ſubſtance of things hoped for, that by Faith Chriſt dwelt in our hearts, and that there had been a reality in God's Acts of imputing, that what God Reckoned to Abraham, had been very Real; for he was really ſaved. Thou miſtruſted God, John: But the ſum of all is this: viz. The Light within, Obedience to that is this imputed, reckoned, real Righteouſneſs of Chriſt; For the Light is Chriſt: Remember Fox the younger's Teſtimony, before he ſpeaks of the Light, what it would do, if obeyed: I will forgive all their Iniquities, &c. and hear the Old Fox Bark: Chriſt being within, there is juſtification, Myſtery, pag. 49.

p. 31J. C. pag. ibid. Which in the fulneſs of Time, was manifeſt in and … him, and in due time was really made mine by the Work and Application … Spirit in my inward parts.

Anſw. This is true, plainly underſtood as ſpoken: But if a Man be caught ſtealing, and cheating, once, or twice, he is greatly ſuſpected, when ever he is dealt with. We have thee tardy, John, frequently; and now no truſting of thee. Thou only ſteals the good and wholſom words that have been uſed by us, that thou mayeſt make thy putrid errors go off the better. Thou haſt learned to dreſs that Strumpet Quakeriſm up in a more modeſt, ſober attire, than thy Brethren, that ſo ſhe may be taken for a chaſt Matron. Now let me explain what we underſtand by this: viz. That Righteouſneſs that was manifeſt in Chriſt and by Chriſt, in the fulneſs of Time, it was that which I have already diſtanced in, viz. 1. That Chriſt was born of a Virgin, ſo his Manhood … without ſin ſpotleſs, and endued with the Spirit without Meaſure. …. He did in his Holy Actions fulfil the Law. 3. All his ſufferings … taken in, being at laſt made an offering for ſin, he being God as well … Man, theſe Actions and ſufferings are of infinite value: now obſerve Reader, not a word of this here in this place by J. C. but only in the general Righteouſneſs manifeſted in him and by him.

Now what do the Quakers mean? Let Pennington ſpeak; pag. 25. What Nature muſt theſe ſacrifices be of, which cleanſe the Heavenly things, whether of neceſſity, they muſt be Heavenly: If ſo, then whether it was the Fleſh and Blood of the Vail, or the Fleſh and Blood within the Vail. Whether it was the Fleſh and Blood of the outward Earthly Nature, or the Fleſh and Blood of the inward Spiritual Nature. Whether it was not the Fleſh and Blood which Chriſt took of the firſt Adams Nature, or that of the ſecond Adam's Nature.

Now John, That Righteouſneſs, that in the fulneſs of time was manifeſted in Chriſt, and by Chriſt, was only the Obedience and Sufferings, and Sacrifice of that Spiritual Heavenly Fleſh and Blood of the firſt Adam's Nature, that was in the Vail: that of the Vail the Body and humane Nature, that he had from the firſt Adam, the Righteouſneſs of this, and the Sufferings of this is nothing.

Now let the Reader view the Harlot, She is known now, She is in her own Whoriſh Attire.

J.C. pag. ibid. And in due time made mine by the work and application of the Spirit in my inner parts.

Anſw. True, we ſay that this Righteouſneſs ſpoke of, is really made mine thus: The Spirit works Faith in my inward parts, whereby p. 32I view it, apprehend it, receive it for my ſelf having need of it: therefore called ſo often the Righteouſnſs of Faith. Through faith in his … in Rom. 3. and it is really mine: Faith is the ſubſtance of things hoped …

But now hear Penington Myſteries of the Kingdom pag. 17. Convered to the Creature in and through the ſeed and brought forth in the Creature by the ſeed and the Creature united to Chriſt in the ſeed, here is Juſtification of Life. This is the application of the Spirit in their ſence, This Righteouſneſs is the Light Chriſt, the heavenly fleſh that was in the vail. The ſeed through which it is conveyed is Chriſt, and the Seed that brings it forth is Chriſt, and the Seed in which the Creature is united to Chriſt is Chriſt, the Light within every man. The ſum is then acc…ording to Penington Chriſt the Light in every man is conveyed to the Creature by Chriſt, and brought forth by Chriſt, and the Creature is united to this Chriſt in Chriſt the Light. This is John Crooks application of the Spirit. Deny Peningtons Divinity if thou dareſt.

J. C. parag. ibid. And 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 in us and for us. Iſa. 26.12.

Anſw. Would any think that it is the ſame man that writes a little further ſo much againſt my aſſerting that our own Righteouſneſs conſiſts in thoſe Vertues and Gifts that the Holy Spirit works in our minds, and that this is not the Righteouſneſs in which we are accepted. Oh would not any think that John had fully yielded herein to me and that he was very ſound in this point, and no Papiſt; But now pray let us conſter it by their own Dictionary, and ſee what it will ſpeak; And God is well pleaſed and ſatisfied in and with him. If this him was to be underſtood of the true Chriſt we need not one word further: But Remember what the Quakers Chriſt is: viz. the Heavenly Fleſh Blood and Bones that came down from Heaven, not Jeſus of Nazareth; and it is the man in every Male and Female that preacheth among the Quakers; it is nothing but the Light in every man which is called the Spirit in the inward parts immediately before: God is well pleaſed with this and ſatisfied with the Light, and I am accepted in the Light he means, and not for the works of Righteouſneſs which I have done; here is Pauls words but the Quakers ſence ſtill, no, but for the works of Righteouſneſs that the Light does and are wrought in the Light that every man hath. Naylor Love to the loſt pag. 64. yet it is (ſpeaking of ſelf-Sanctification and Mortification) the Work of God wrought by Chriſt in the Believer, p. 33whereby ſuch become his workmanſhip in Chriſt Jeſus wrought into … Obedience, and his Obedience into them, in the meaſure till they … of one heart, one mind, one Soul, one Fleſh, one bone, one blood … one Obedience, and one Life, and that it is no more we that live … Chriſt that lives in us. Now by this line you may fathom to the … the Myſtery of works of Righteouſneſs, which he hath done i. e. J. C. did them not, but Chriſt the Light in him; it was the Obedience of that Light wrought into him and he made one Soul, fleſh, blood with this Chriſt the Light in every one: ye know what Naylor made himſelf. Thou now Reader ſees the ſnare and trap uncovered; this Divinity will bring you to this, that the Perſonality of J. C. is loſt, and his perſonal actions are all loſt, when he prays or preaches it is Chriſt Prayeth and Preacheth, not John Crooks; and that Chriſt and he are both one Perſon. Such monſters have been among the Quakers.

J. C. not for the works ſake only or quatenus works, though wrought in me by the Spirit.

Anſw. For the works ſake only; why then J.C. thou would have the works that are wrought by the Spirit have ſome ſhare in acceptation, thou would not have it only for their ſakes, which we may thank thee for; but partial cauſes they muſt be, Chriſt of himſelf and his Merit is not ſufficient unleſs ſomething wrought by the Light in us doth joyn its Merit with him: but this Phraſe quatenus works, why if not as works, how …? as they are Chriſt the Light and his Obedience, as before according in Naylors ſenſe.

J. C. Wrought in me by the Spirit, but in and for the ſake of him that works all our good works in us and for us.

Anſw. That is plainly, it is for the Lights ſake in which the Quakers works, all their works that the Quakers do are accepted, and which doth work all their works in them and for them.

J. C. pag. 10. Thou believeſt to be ſaved by a Righteouſneſs wholly without thee, reckoned but not real, which Righteouſneſs Chriſt wrought 1600. years ſince.

Anſw. And I do J. C. ſolemnly profeſs in the preſence of God, Angels, and Men, that I believe that Righteouſneſs whereby I am accepted of God, Juſtified and ſaved is the righteouſneſs of Jeſus of Nazareth, which he wrought out in his own perſonal Obedience and Sufferings 1600. years ſince, that God giving Faith in this Righteouſneſs which is by him reckoned to me, and in this reckoning there is a reality; what the Lord doth, is really done; and though this Righteouſneſs was wrought in Paleſtine at ſuch a diſtance from me, nay Chriſts perſon be p. 34now at a greater diſtance than ſo, yet it hinders not but the Merit of his death and bloodſhed may and doth reach me; my Surety paying ſuch a Sum of money for me at never ſuch a diſtance diſchargeth me, I have benefit by it, as ſoon as I hear of it and accept it, the Sun is at a diſtance in the heavens but we have the heat of it, and feel it. But indeed the Righteouſneſs is not at a diſtance from us, but put upon us by the Fathers Gift as the Scriptures ſpeak, ye have put on Chriſt, Gal. 3.27. It is the beſt robe put upon us; and as Iſaac ſmelled the garment of Eſan the Elder Brother when Jacob had it put on by his Mother, and bleſſed Jacob, ſo the Father doth in this caſe, he is well pleaſed with us and bleſſeth us, having Chriſt's the firſt-borns Righteouſneſs upon us by Imputation, receiving it by Faith, and all that Righteouſneſs that is within … of Sanctification is but the fruit of this; it was merited and purchaſed for us by this.

J. C. pag. ibid. adds: Not that we undervalue that Righteouſneſs … curſed is he that ſo doth.

Anſw. According to J. C's. deſire let the curſe be upon all thoſe that undervalue the Righteouſneſs of Jeſus Chriſt, that according to him is but a thing at a diſtance both as to time and place 1600 years ſince, as far as Jeruſalem, never like to come nearer to us by our Imagining as he ſaith. I do really think, John that thou haſt curſed many of thy Brethren, and many of the people called Quakers and thy ſelf: w… to them if it ſhould be according to thy curſe, this is like the Jews that ſaid his blood be upon us and our Children; and they are under a ſad Curſe to this day: and ſurely there is a dreadful curſe of hardneſs, ſottiſhneſs and pride upon the poor people the Quakers, and from whence doth it ariſe but from the undervaluing that Righteouſneſs that was wrought out 1600 years ſince and as far as Jeruſalem. But obſerve a little how thou writes this, Not that we undervalue that Righteouſneſs, no. Anſw. But then it ſeems there is an other Righteouſneſs in which we may be ſaved and which is by the Quakers valued at an higher rate, and that Righteouſneſs may be and is brought nearer to you Quakers than this to us Chriſtians; that it is a real Righteouſneſs, the other but reckoned; the Righteouſneſs thou meaneſt which is attained by attending on the Light, now this was wrought nearer in the North of England, in Lancaſhire and thoſe parts, when George Fox that Father of many Nations (as a Quaker calls him) aroſe and this was nigher than Jeruſalem, and this was not above 22 years ſince or thereabouts; 1600 years is too long a time for Chriſts Righteouſneſs to hold its vertue, and Jeruſalem where he died and now heaven were he lives, is too far off for Chriſts Righteouſneſs to p. 35have an influence by any act of Gods imputing according to theſe unbeleiving Quakers.

J. C. pag. 10. For proof of thy belief thou ſayſt we are made Righteous in the ſame way that he was made ſin; but he was not made ſin by inhe…, or really as thou ſpeakeſt elſewhere, for he knew no ſin; therefore by …putation. 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 the Compariſon holds forth.

Anſw. John, I would know why thou paſſeth over the firſt argument and writes not one word in anſwer to it; but thou would have laid thy ſelf open too much it is likely: but now at this thou cavilleſt, the Compariſon, as thou calleſt it, is not mine but Pauls, 2 Cor. 5. v. ult. for he hath made him to be ſin for us who knew no ſin, that we might be made the Righteouſneſs of God in him. Now my argument is, viz. that we are trade Righteouſneſs the ſame way that Chriſt was made ſin, he was not made ſin by inheſion but by imputation: Therefore the right concluſion is, we are made Righteous in Juſtification (for of this every one …eeth that I am treating and the Apoſtle likewiſe) not by Righteouſneſs that inheres in us, but that without us, John, when wilt thou learn to be ingenious and diſtinguiſh right? when wilt thou deſiſt winding and turning thus like a Crooked Serpent, ſtudying to deceive? Who of us ever denyed that we were to have a real Righteouſneſs in Sanctification, but this is not to juſtifie us: we make a difference between Chriſt's perſonal Righteouſneſs and our Sanctification; the one imputed to us, the other wrought in us: we had by the firſt Adam not only guilt of Sin, but the loſs of the image, and the power of indwelling ſin: ſo we have two Righteouſneſſes by the ſecond Adam Jeſus Chriſt; the one to take away the guilt of ſin, that is the Righteouſneſs I am pleading for, and the other to take away the reigning power of ſin, Sanctifiying of us, and renewing of us into the image of Chriſt in ſome degree; but this latter Righteouſneſs is but an effect of the other. Chriſt is not only the Author of the former (that we are ſpeaking of, as he is of all Righteouſneſs) but the ſubject of it.

J. C. pag. ibid. But beſides, if we are made Righteous in the ſame way in all things.

Anſw. Rather than want ſomething to write thou wilt add ſome words of thy own to write againſt: did I ſay any where in all things? There is no more, than that we are made Righteous that way or ſame way as he was made ſin. Now he was made ſin by imputation is plain, ſo we by imputation; for this Righteouſneſs of God that we are p. 36made (ſpoke of) is not the Righteouſneſs of Sanctification; for that is not by Imputation, but by Inheſion. Therefore, that which thou ſaith J. C. Parag. ibid. That he was made to be ſin (for ſin is mentioned 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 evil, is true: add but this to it, in the point of Juſtification, according to the Scripture, Righteouſneſs imputed without Works. Yet the Doctrine of Sanctification, is kept entire in its place as a fruit of this ſtill.

J. C. In the next Page ſave one, Thou affirmeſt, That the Gifts and Ve… tues, that the Spirit of God works in our minds, is our own Righteouſneſs. Firſt, becauſe our Souls are the Subjects of it. 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 p. 37will 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 … 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 p. 38Lamb: But thou art aſhamed (I tell th…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.

p. 39J. C. Pag. 11. In the next place, Thou bringeſt forth thy own ſtrange …nceivings about Mans own Righteouſneſs; thou ſayeſt our own Righteouſneſs conſiſts in thoſe Gifts and Vertues which the Spirit of God works in ou… 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 …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. foreign, 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 p. 40of 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 H… 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 p. 41he 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 Faith may not be found there, v. 5. I ſee it: Add to your Faith Vertue: Now Faith always reſpects an Object without, Chriſt's Perſon is the Object of Faith: So now John, it is right, he is very blind, that hath no Faith in Chriſt, what is this to thy Buſineſs; ſo the other that thou ſayeſt, thoſe in whom Faith abounds upon this Righteouſneſs will neither be barren nor unfruitful.

J. C. Par. ibid. What is this leſs than calling Chriſt Beelzebub, and what followes but that be hath a Devil.

Anſw. Big words and a ſore Charge which I would not be Guilty of for more than this World.

But what is the matter? Why, in that I ſay our Righteouſneſs conſiſts in thoſe Vertues and Gifts, that the Holy Spirit works in us: Firſt, I call them Vertues and Gifts: is there any hurt in that? Secondly, I ſay the Spirit is the Author of them, God himſelf, and he works them in the mind of Man, through the Preaching of the Word; Is this to call Chriſt Beelzebub, to give him the Glory of his Works? What then is the matter: Becauſe I cannot ſay that the Righteouſneſs the Spirit works in us, is the ſame but different from the Righteouſneſs that was perſonally wrought out by Chriſt when here on Earth, in that I think one far excels the other: the ſum is, becauſe I ſay that all the Righteouſneſs the Quakers can attain to by attendance to the Light within, will not juſtifie them, without the perſonal Righteouſneſs of Chriſt imputed, which they deſpiſe.

p. 42J. C. Pag. ibid. And we expreſs theſe outwardly, in our Obſervation of the Moral Law, in our walking among Men. So the worſe people are, and the Looſer they walk, the greater Right they have to the Righteouſneſs of Chriſt and in a better Condition to receive it, than thoſe that in the ſence of the evil of Sin turn from it, becauſe thou ſayeſt this is properly … own Righteouſneſs, which conſiſts in thoſe Gifts and Vertues that the Spirit of God works in our mind, is not this Ranteriſm in the higheſt degree?

Anſw. If it be Ranteriſm, it is thy own: For thou addeſt many words there that are none of mine. It is Knavery in thee to make ſuch bad Inferences from the Doctrine of the Goſpel; it is like that in the Primitive time from Paul's Doctrine: Shall we ſin that Grace may abound? Thou mayeſt find theſe words not far off, viz. in my Epiſtle, viz. the poor heavy laden Soul, will thankfully receive this Righteouſneſs, the ſick this Cordial, the ſtarved Prodigal this Bread. How canſt thou in Conſcience go about to make the People Believe that we Preach in this wiſe: That the worſt people have a greater Right to Chriſt's Righteouſneſs, than thoſe that have a ſence of the Evil of Sin. Doſt thou not ſee thy nakedneſs? Art not thou aſhamed for this Guile? Can any be heavy Laden, Burdened, ſick, Starved, …in a Spiritual Sence as I ſpake it) and not have a ſence of ſin? is this …nteriſm now? But let me add, that the Right to this perſonal Righteouſneſs, ariſeth not from any Righteous walking of ours, but it is God's … Gift, he beſtoweth it where he pleaſeth. There is no Righteous walking (which thou ſuppoſeth here) before we are in Chriſt, and ſo have actual Right to this Righteouſneſs. But this I will heartily ſpeak, that there is more hope of ſo me of thoſe vain wicked people to embrace this Righteouſneſs of Chriſt, and ſo to be ſaved, than ſome reformed Quaker, according to that in the Scripture, Mat. 21.31. Publicans and … go into the Kingdom of God ſooner than you, the Publican was juſtified when the Phariſee was rejected.

J. C. page ibid. For the moral Law, Chriſt is ſo far from repealing …, that Matt. 5. he binds it faſter and cloſer to his diſciples; for of old, it … ſaid, &c.

Anſw. What knowledg thou haſt of the Law thou haſt ſhewen before in ſaying, Law and Goſpel are both one: Chriſt was ſo far from repealing it that he fulfilled it, it is granted, and he did fulfil it by keeping it … I ſhewed in the Epiſtle, and bearing the curſe of it, otherwiſe none … have been ſaved: but that he did bind the moral Law cloſer or faſter … his diſciples is ſtrange to ſay; why Moſes bound it for life, did he not p. 43What did Chriſt bind it faſter than Moſes? then it ſhould be for more than life if they kept it; then they incurred more than eternal death and condemnation if they broke it: but when thou comeſt to this point Thou art wretchedly out John; I challenge thee and all the Quakers in England to prove that Chriſt bound the Moral Law to any of his Diſciples cloſer and faſter than Moſes to be kept for Life and Bleſſedneſs. Nay John thou mayſt ſee the end of Chriſt in expounding the Law ſo ſpiritually, it was to take down that proud Phariſaical Spirit that is in thee and all Quakers, and ſomthing of it in all Diſciples, and to convince them that they could not keep the Law, and thereupon they might ſee a need of Forgiveneſs and Righteouſneſs by another, though thou heareſt me ſay we are to expreſs the Vertues outwardly in the obſervation of the Moral Law in our walkings among men: what then, By theſe deeds of this Law ſhall no fleſh (i. e.) no man living Pſal. 143.2. none of the Sons of man, be Juſtified.

J. C. pag. 13. But remarkable is that Mat. 7.13, 14. where he Commands doing as he would be done by, and calls, it the ſtrait gate; Foreſeeing that falſe Prophets would preach another broader way.

Anſw. Thy Expoſition of Scripture is remarkable as will appear before we have done with this. I charge thee with belying Chriſt in ſaying that he calls this Principle. To do to others as we would be done by, the ſtraight Gate; thy only argument that can be brought is this viz. That this ſentence, ſtraight is the Gate, doth immediately come after the other, viz. to do as we would have others, &c. But now look into Luke 13.23. we muſt take all that the four Evangeliſts ſay to make up the compleat hiſtory. There is the occaſion of his ſpeaking theſe words, upon ones coming to him with this curious queſtion, viz. Lord are there few to be ſaved? ver. 24. ſtrive to enter in at the ſtraight gate. This Paſſage of doing as we would be done by is omitted by Matthew. So then there is not that coherence between the 12. and 13. verſes as J. C. would make to be. Chriſt had been ſpeaking of ſeveral things of ſeveral Natures before, and when he had done with one he begins with another diſtinct thing. As in the Proverbs, he that would make one verſe there have connexion with the precedent verſe in many places, would make strange interpretation; So here in this place now, why ſhould not we interpret one place by another. Chriſt ſaith of himſelf, I am the Door, Joh. 10. By me if any Man enter, he ſhall be ſaved, and in Joh. 14. he ſaith, I am the way, no man cometh but by me, Heb. 10.13. It is ſaid We enter into the Holy of Holieſt by the blood &c. And that new and Living Way, which is …ſecrated for us through the Vail, that is to ſay, his Fleſh, now p. 44whether is more likely that this Principle of Morality or Chriſt's perſon, ſhould be the Gate of entrance into Glory? It is called ſtraight, not that it is ſo in it ſelf, but our natural darkneſs, unbelief, makes it ſo, and it is uſually accompanied with hot Perſecutions: now John, who is the falſe Prophet that makes the way Broader, thou or I, in that thou makeſt Morality without Chriſt to be the Gate. Now are there not more Moral Men than Chriſtians, nay, is it not poſſible for Men in their Converſations to do as they would have Men to do to them, and yet be Enemies to Jeſus Chriſt? was it not thus with the Phariſees? Was not Paul blameleſs, touching the Moral Law, yet at that time a Perſecutor? The young Man that ſaid to Chriſt, all theſe things have I done; and what doth Morality ſignifie without Faith in Chriſt the Way? but whoever of us ſaid, that Faith in Chriſt was at any time without honeſty? Thus thou art unhappy in all thy attempts.

J. C. Pag. ibid. Thy Reaſonings are as ridiculous as thy Poſitions: … is, becauſe it is called your Faith, and your Righteouſneſs, and your Love, &c. By the ſame Reaſon, Chriſt himſelf muſt be our own Righteouſneſs, for he ſhall be called the Lord our Righteouſneſs, Jer. 23.6.

Anſw. Then muſt Chriſt be our own Faith, and our own Love, and whatever thou findeſt, this Pronoun yours, joyned to, or ours; that muſt be our own Righteouſneſs. All things are yours, Ergo, all things are our own Righteouſneſs. Chriſt I grant, is our Righteouſneſs, but not by Inheſion, it is by way of Imputation to which we are ſpeaking; and his perſonal Righteouſneſs cannot properly be ſaid to be our own Righteouſneſs by Inheſion. That word properly, I did put in before thou mayeſt ſee. By no means can it be ſaid to inhere in us, of which I am ſpeaking; that Scripture Iſa. 54.17. Par. ibid. Your Righteouſneſs is of me, ſpeaks directly for me in this cauſe: though the Righteouſneſs was wrought of God, yet he calls it theirs by Imputation, it is not here meant of the Righteouſneſs of Sanctification: thou bringeſt that paſſage Par. ibid. He that dwells in Love, dwells in God; The right concluſion ſhould be according to this Reaſoning, Ergo, God is that Love that inheres in us towards him, ſo then there is no difference between the Affection and the Object, and if it were ſo, then it would be ſo as thou ſpeakeſt, that they that did dwell in God, did dwell in their own Righteouſneſs, Par. ibid. That ſhedding abroad Love in the heart, is God's giving an aſſurance and ſence by the Spirit of an Intereſt in this Righteouſneſs of Chriſt without: Thou cryeſt out of thick darkneſs in the cloſe, but thou ſeeſt I have not loſt my way p. 45in the darkneſs as thou imagineſt in that I leave not the Lord Jeſus Chriſt to follow John with the wiſp to lead me into pits to the endangering of my Soul.

J. C. Parag. ibid. Another Reaſon thou giveſt, is becauſe our Souls at the Subjects of this Righteouſneſs, 'tis really in our minds, therefore ….

Anſw. Now thou haſt done me right, joyned theſe together, which before thou madeſt two diſtinct things and heads.

J. C. What wouldeſt thou have to be the Subjects of true Righteouſneſs.

Anſw. Chriſt Jeſus himſelf, I would have to be the Subject of that Righteouſneſs that juſtifies; for he, not we, was without ſpot, he not we, kept the Law perfectly in his Actions, he, not we, ſuffered on the Croſs. And I would have our Perſons, Souls and Bodies be the Subjects of the Righteouſneſs whereby we are Sanctified, but the latter is the fruit of the former. Therefore go on.

J. C. Par. ibid. Is it not our ſouls that are ſaved.

Anſw. I pray God they may be ſaved by Jeſus Chriſt from the wrath to come.

J. C. But it followes, do not they and we by them reap the benefit of Salvation?

Anſw. Surely, it had been better expreſſed, we with them, or our Bodies with our Souls.

Again, we reap not the Benefit of Salvation by our Souls, but by Chriſt. Now I am jealous of theſe expreſſions, becauſe Fox hath made the Soul to be God, and John, it is likely thou art in the ſame mind.

Par. ibid. And is not that the Subject of Righteouſneſs which is ſaved by it.

Anſw. Thou ſhouldeſt have ſaid the Subject of Salvation which is ſaved.

But to come cloſer, the Righteouſneſs whereby our Souls are ſaved, is not the Righteouſneſs that is within, of Sanctification, but the Righteouſneſs whereby we are juſtified (i. e.) The meritorious cauſe of Salvation is not any thing in Man, but it is the obedience of Chriſt Epheſ. 2. We are ſaved by Grace not of Works, not of ſuch works, as God works in us, ſee v. 10.

J. C. Parag. ibid. And by the ſame Reaſon, the Grace of God muſt be our own Righteouſneſs, becauſe our Souls are ſaved by it, and the Subjects of it.

p. 46Anſw. In Rom. 5. There is Grace, and the Gift by Grace, which is (as there ſpoken) by one Man Jeſus Chriſt: Now the Grace of God in the firſt place, is taken for the free Love and favour of God, and it's falſe to ſay we are the Subjects of this, the Subject is God himſelf, and this is the Grace ſpoken of, whereby we are ſaved, moſt frequently and properly, and this Grace can in no way be called our own Righteouſneſs. 2. The Gifts by Grace are many, Chriſt himſelf, and his Sufferings and Obedience, are Gifts by Grace; now our Souls are not the Subjects of theſe, though theſe are the means whereby the Grace of God ſaveth: other Gifts there be, as Faith and Love, our Souls are Subjects of, but theſe are the Righteouſneſs of Sanctification, and theſe as well as our Salvation are but the Fruits of the Grace of God.

J. C. Parag. ibid. 'Its ſaid God loveth Truth in the inward parts, &c.

Anſw. And yet this Truth in the inward parts is but our own Righteouſneſs: Faith and Love are God's gifts, he works them in us. Now he loves his own Gifts, yet they are ours by inhering in us, our Faith, our Love; God would have them true and unfeigned, yet they are ours ſtill. But now the Father much more loves the Righteouſneſs of his Son, Matth. 3. This is my Beloved Son in whom I am well pleaſed, for it is for his ſake, that he pardons our defects in the exerciſe of this our own Righteouſneſs, and accepts us in this beloved Chriſt, Epheſ. 1.

J. C. Parag. ibid. But the Ground of thy diſlike of the Gifts and Vertues that the Spirit of God works in our minds, which thou calleſt our own Righteouſneſs, is becauſe it is real in our own minds, therefore ours; what, a Chriſtian, and an Enemy to reality?

Anſw. Theſe pretty Rattles will pleaſe Children, I diſlike not John, our own Righteouſneſs, for it's reality in our minds, but ſay, it is no Righteouſneſs at all if it be not real, but Hypocriſie; but thou knoweſt how I ſpeak it in way of diſtinguiſhing it from the other Righteouſneſs; Our Righteouſneſs which conſiſts in the Gifts, &c. wrought in us, is really in our minds; Now the Righteouſneſs of Chriſt is not in our minds at all, but in his own perſon: I ſpeak it (thou ſeeſt) to explain to any that ſhould not underſtand what it is for our ſouls to be the ſubjects of this Righteouſneſs (i. e.) It is for one to have any thing really in him; and this I ſpeak likewiſe, to diſtinguiſh it from the Righteouſneſs that is imputed to us, though there is a reality in that Imputation but it is not the reality of Inheſion. I do not ſpeak this (I dare appeal to thee that thou ſeeſt it) as being an Enemy to reality. There is a reality in God's imputing Righteouſneſs and forgiving ſin, and a reality in his work upon our hearts, but he hath appointed the one to Juſtifie p. 47us, and the other to Sanctifie us, and that Righteouſneſs which is to juſtifie us, is perfect and compleat, and is the Righteouſneſs of his Son: the other is not compleat in this Life, though it's really in us, and ſo will not juſtifie us. Then I am not an Enemy to the Reality of Holineſs, as thou wouldeſt make me, but to Real Quakeriſm, and Socinianiſm, that would have M…n juſtified by the Law of Works.

J. C. Parag. ibid. What, a Spiritual Man, and an oppoſer of thoſe Gifts and Vertues the Spirit works in our minds, calling them our own Righteouſneſs.

Anſw. I am no Enemy to the Gifts and Vertues of the Spirit, while. I would have them be kept in their place, and would have Chriſt ſtill have the Preheminence, otherwiſe I ſhould be an Enemy to Chriſt; they are for Sanctification; is a Man an Enemy to the Chancelour, if he ſaith he is not the King? if my E…nity appear in calling them our own Righteouſneſs, then Paul is an Enemy to them for the calls them ſo, Phil. 3.9. Not having my own Righteouſneſs which is of the Law. Now is there any Righteouſneſs wrought in us, that is not required by the Law, yet he calls it his own Righteouſneſs.

J. C. Parag. ibid. What muſt the poor in Spirit, the meek, the Mourner, the Hungerer and Thirſter, the Merciful, the Pure in Heart, the Peace-maker deny their Bleſſedneſs, which they muſt do if theſe be their own Righteouſneſs? &c.

Anſw. I affirm, that there is no Bleſſedneſs to any, but as they a… in Chriſt, and ſo are pardoned and accepted, and forgiven in his Righteouſneſs, Rom. 4. Bleſſed is the Man, to whom the Lord imputeth not Iniquity: in Mat. 5. Chriſt ſpoke this to his Diſciples (as thou mayeſt ſee) who were in him, and were pardoned, and forgiven, had received by Faith, this Righteouſneſs of Chriſt; doeſt thou think that there is any Bleſſedneſs in theſe qualifications conſidered in themſelves, or any merit in Poverty, mourning, &c. to obtain Salvation, only they prepare the Soul for Bleſſedneſs. None will receive Chriſt and his Righteouſneſs, but the Poor, the Hungry, the Thirſty, &c. But their Bleſſedneſs conſiſts not in being Poor, or Hungry, or Thirſty, but in that it is a Token to them, that Chriſt their Bleſſedneſs, is and ſhall be theirs: And again, as to thoſe poſitive qualifications, Bleſſedneſs is annexed only as they are Tokens and Evidences to them that God hath had mercy on them, and is at peace with them; therefore I dare ſay that not one ſuch as theſe, but deny that their Bleſſedneſs lies in theſe qualifications, for they ſee defects in all their Mournings, Meekneſs, &c. But it lies as there it is ſpoke in obtaining Mercy, v. 7. In being filled with. p. 48Righteouſneſs, v. 6. (i. e.) Chriſt's Righteouſneſs: Beſides let me ſay, that there is no right Mourning, Meekneſs, Purity, but firſt we are in Chriſt, and ſo this Righteouſneſs imputed; no eternal Reward is promiſed but to thoſe in Chriſt, Rom. 5. ult. Grace reigns through Righteouſneſs unto Eternal Life by Jeſus Chriſt our Lord.

J. C. Pag. 14. What, muſt they turn from reality, and lay hold on imagination?

Anſw. Here John, thou doſt with a Brazen-Face, call all the Faith of all that are not Quakers an Imagination, is there not a Reality in God's Act; but of that before.

J. C. From Real Enjoyments and poſſeſſions, to conceived or imagined Apprehenſions.

Anſw. This is the ſame over again, ſtill concluding that Chrſt's Righteouſneſs is but a Fancy, that there is no poſſeſſing of it, that none have any enjoyments that are Real, but the Quakers, all the reſt to the end of that Paragraph, is but the ſame over again, and hath been Anſwered: only adding this for the Readers memory as an Antidote ſtill, that the Reality of our Inherent Righteouſneſs will not make it perfect and ſo it cannot juſtify us, though from the ſincerity and reality of it we may be comforted, as it is an evidence that we are pardoned and juſtified.

J. C. Pag. ibid. The ſum of the matter is this: that our heads and not our hearts, &c.

Anſw. This is falſe in that I ſpeak of Faith, now Man Believes with his heart.

J. C. Our Bodies and not our Souls.

Anſw. This likewiſe is falſe, for I have ſaid that our perſons We, and expreſly that this Righteouſneſs of Sanctification is in our Souls and minds.

He goes on, Parag. ibid. Our own conceivings and not Reality.

Anſw. I ſaid that the Gifts of the Spirit were Really in our minds which thou didſt quarrel with me for, and I ſay there is a Reality in Imputation and in Faith, for it is the ſubſtance of things, &c. yet here thou ſuggeſteſt the contrary. But I go on to trace thee.

J. C. Parag. ibid. Our Imaginations without and not the Gifts and Vertues of the Spirit within our minds are the Subjects of true Righteouſneſs according to thy account.

Anſw. Here in Concluſion that he might cauſe the Reader to loſe the …atter in hand, he runs all into a confuſion and ſpeaks nonſence, endeavouring to make the Reader believe that it is his Adverſary that ſpeaks p. 49it. Whoever ſaid imaginations were the Subjects of true Righteouſneſs? Our Souls I ſaid were the Subjects of Faith and Love, wherein this Righteouſneſs conſiſted. I do not ſay Faith, which thou calleſt Imagination, was the Subject of it, but it was part of inherent Righteouſneſs. He proceedeth, And not the Gifts, &c. Here John, thou wouldeſt have the Gifts and Vertues of the Spirit, be the Subjects of true Righteouſneſs, viz. Inherent, for that thou art treating of which doth conſiſt in Graces and Vertues, &c. i. e. Righteouſneſs is the Subject of it ſelf, but this is like you. The ſum in 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 p. 50would 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 p. 51But 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, foreign, 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 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 p. 52Ghoſt, 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 … 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 th… 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 Co… 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, Col…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 p. 53the 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 i… Scripture?

Anſw. Let the Reader judg, if I know not what I ſay, thou art a …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 p. 54the 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 not my Judgment. He can ſpeak any thing with his mouth to the people, and believe the Contrary thing in his Judgment at the ſame time. But to the matter, Thou askeſt me where I find ſuch a word in Scripture as Contrived, as if I err from the from of ſound words. Now John, I could be heartily glad if I had never heard a more unſound word from the in thy preaching, thou might well have joyned that to it which I have writ in the 6th. Head, viz. in infinite Wiſdom contrived. This makes it ſound a little better. I confeſs I might have ſaid appointed, and that had been the very Scripture-word. But this is ſuch another mighty Stone as J. B. threw at me at Hartford, when he told me humane Nature of Chriſt was a word I muſt not uſe, becauſe not in the Scripture But John, is the import of this word any more than appointed, ordained, willed, purpoſed, and are not all theſe in Scripture. Rom. 3. he … ſet forth, 1 Pet. 1.20. who was fore-ordained. But I begin to be … of playing thus at Paſh-pin with thee.

J. C. Parag. ibid. Sometimes calling Faith our own Righteouſneſs and again without Faith it is impoſſible to pleaſe God, as if a Man could pleaſe God by Mans Righteouſneſs.

Anſw. We have not yet done. Who but thee John, ſees any Contradiction in this? Faith as a Habit or Act in us, is our own Righteouſneſs. I have all along diſtinguiſhed between Chri'ſts Righteouſneſs and Faith, in the Epiſtle this may be ſeen that upon that Scripture, … 4. Abraham believed, and is was … to him for Righteouſneſs, I ſay not the action of Believing, but that which he reſted upon juſtified: yet this is true likewiſe, that without Faith it is impoſſible to pleaſe God becauſe Faith doth truſt to thoſe Sufferings that did pacify & pleaſe God yet Faith did not dye on the Croſs: So that we pleaſe God by Faith not as being an Habit or Act in us barely ſo conſidered, but as it doth relate to its Object, and takes hold of the Object; God is pleaſed, not for Faiths ſake but for Chriſt's ſake that Faith Receives; I query John, p. 55whether it be the hand that receiveth the mony, or the mony that enricheth, yet the mony without the hand is not received, whether was it the Eye or Serpent that healed, yet not without ſeeing. Did Abel's Faith without Chriſt make his Sacrifice acceptable, or pleaſe or pacify God, or was it the Sacrifice of Chriſt that which his Faith reſpe…ed? But if you will in this matter hear Fox ſpeak more plainly, for John will not pull his Mask off yet. Fox's great Myſtery pag. 49. This Juſtification is by the Faith of Chriſt within, for all the Holy Men of God were Juſtifyed by their Faith, and that Faith is in their Heart. So this is that the Quakers with their Brethren the Romaniſts contend for, viz. Juſtifying Righteouſneſs to be within, becauſe Faith is within: in oppoſition to which, we ſay, Faith is taken Relatively with its Object Chriſt, and ſo Juſtifyeth, even as David alſo deſcribeth the Bleſſedneſs of the Man unto whom the Lord imputeth Righteouſneſs without Works, … Bleſſed are they whoſe iniquities are forgiven, &c.

J. C. pag. ibid. Thou ſayeſt the young Man may now engage without any Peril, any Quaker in England. This is like Goliahs Boaſt, but let … him that putteth on the Harneſs, boaſt as he that putteth it off; I ſuppoſe … if not thy ſelf, will be of another mind when you have impartially … the Reply to the young Mans Book, to which I refer the Reader to Judg of his great ability, or rather his confuſed indigeſted thoughts, concerning the Myſteries of God, and Chriſt.

Anſw. I know the Quakers ſo well John, that they are to me a very inconſiderable Enemy, inſomuch, that any one that hath but by the Holy Ghoſt been taught the Principles of the Chriſtian Religion, may encounter with them, and that with little difficulty or danger, and when I caſt my Eye abroad who they are that you have prevailed with to fall in with you, ſee, ſome you fell upon as Simeon and Levi did upon the Shechemites, when they were ſore under troubles of Conſcience from awakings by the Law, before any healings came by the Goſpel, and picked up them; others were ſtraglers from the Camp, either that have been caſt out of Churches, or never ſetled in any way; ſome that have taken up ſome prejudices againſt Chriſtians, or through ſome … and Ambition highly diſcontent; a ſound humble, Chriſtian is out of your reach. I have talked with many and could not find any of this people that could even give any telerable account of the Chriſtian Religion▪ And how many turn Quakers whoſe hearts are not turned to God a change in their Carriage and Garb but not in their Soul; the ſame Paſſions and Pride …. Now Glory if you can in ſuch a Regiment.

The young Man I confeſs is no Goliah, but more like a Stripling, p. 56and to take off from the Credit of the ſtory hath been reported by you to be but a meer Boy, but in God's ſtrength, both he and I have put on our Harneſs, and will not put them off as long as you fight againſt the Truth, and may and will boaſt in Jeſus Chriſt, and in his Truth and Love towards his Elect, as the Captain of our Salvation.

J. C. Pag. ibid. Whereas thou ſayeſt the Quakers keep people in perfect Popiſh Slavery, the Quakers knew no Bondage and Slavery, like the … dage and Slavery of Sin, which you believe all Men muſt continue in … of Life, and ſo thou refers us to thy Brother Baylies Book.

Anſw. I never ſaw a people in more perfect Bondage. There is nothing more plainly appears than Bondage upon them, it is written upon all their Words and Carriages, the Principle of the Quakers tends to perfect Bondage, viz. That they are to give heed to ſomething within as to an Oracle, which hath put many on to hard and difficult tasks going beyond Seas, going naked, long faſtings, going three Miles upon their Knees, &c. and no reſiſtings, is not this Bondage? and is not this in your Religion, viz. That it is to be Obeyed as Fox ſaith, for Life and Salvation and that to perfection. That your people ſit Brooding upon this Principle, in expectation of a Chimaera perfection in this Life: muſt not this be Bondage to the uttermoſt? Now what if they dye before? With what fears muſt they needs depart? Only you have got the Popiſh knack to tell your people that Concupiſcence is no ſin, i. e. evil motions ariſing, not conſented to, are not ſin.

And here I will take leave in a Digreſſion to propound ſome Arguments againſt that error of the Quakers, viz. That firſt Riſings to evil in the heart, if not conſented to, are not ſin, deſiring J. C. to give a fair Anſwer to them.

1. That which the Apoſtle of Chriſt, Paul, calleth by the name of …, ſurely is ſin, and we ought to call it ſo, and think it ſo; But the Apoſtle Paul giveth this name to thoſe motions to evil that were in his heart not conſented to: Ergo. The Major cannot be gainſayed, the Minor is proved thus, Rom. 7.20. He calls this ſin that dwelleth in him, and ſaith, Now if I do that which I would not, it is no more I that do it, but ſin that dwelleth in me. And in Prov. 24.9. a thought of fooliſhneſs is called ſin, though not conſented to.

2. That which is a Tranſgreſſion of the Law of God, the ten Words (as they are called) delivered by Moſes, is a ſin; But a motion, a deſire to evil in the heart, though not conſented to is a Tranſgreſſion of the Law of God: Ergo. The Major is evident, the Minor I confirm thus.

p. 57If a motion to evil in the hearts of Men not conſen…ed to, be a breach of the tenth Commandement, viz. Thou ſhalt not Cov… or deſire, as in De…t. 5.21. then it is a Tranſgreſſion of the Law; But this it is: …. The Major is clear, the Minor is thus proved. If this 10th. Commandement doth ſpecially and particularly forbid ſuch a motion in the Heart, then ſuch a motion in the Heart is a breach of this Command; But it doth eſpecially forbid ſuch a motion, &c. Ergo. All the other Commands going before, forbid conſent to evil thoughts ariſing in the …, as Thou ſhalt not commit Adultery, thou ſhalt not kill, thou ſhalt not …, &c. according to Chriſt's interpretation of them in Mat. 5. Theſe Commands forbid not only the outward actions but the conſent in the mind, ſo that if this 10th. Command forbid no more, it is but the ſame over again; needleſs, impertinent, and there are not ten … Words as they are called, Exod. 34.28.

3. That which is to be Mortified & Crucified, & put to Death, muſt needs … evil; But theſe motions ariſing while we are not conſenting to them it is our Duty to Mortify them and to Crucifie them: Ergo. I ask whether theſe motions to evil are not ſome deeds of the Body of ſin, and we are … to Mortify them by the Spirit, Rom. 8. I ask from whence they ariſe, if not from an evil habit in the Soul.

4. If they are ſuch (though not conſented to) as are a burden to one that is made partaker of the New Nature, then they muſt be evil, and …; But the former is true from Rom. 7. Wretched Man that I am, who ſhall deliver me? Yet at that time it's evident he did not conſent, but ſaith, that which he would not do, that he did. Which cannot be underſtood of outward Actions, but inward Motions Ergo.

5. If theſe Motions (though not conſented to) bring ſo much guilt upon a Man that there is need of the Atonement of Chriſt: and if it were not for this Grace of God in Chriſt, we ſhould be condemned for them, and we are to give thanks unto God for his Grace in Chriſt that we are not condemned for them, then they are evil, but all this plain, from Rom 7. For Paul conſented not to them becauſe regenerated, delighting in the Law of God after the inward Man: yet ſaith I thank God through Jeſus Chriſt. There is therefore now no condemnation to them which are in Chriſt. He had no need to give thanks for non-Condemnation if they were no ſin, God who is a Righteous God would not have Condemned for their being there if not ſin.

6. That which flows from an evil Fountain, muſt needs be evil; But theſe do though not conſented to, they flow from fallen corrupt Nature, p. 58James 1.14. every Man is tempted when he is drawn away of … luſt, Luke 6.45, Ou… of the evil Treaſure of the heart is brought … that which is evil.

7. That which is a privation of that Righteouſneſs and Image … was at firſt in Man and ſhould be now in Man, and the Law … it ſhould be in every one of us, that muſt needs be Evil: But this … the preſence of theſe motions argue though not conſented to. The … nor appears thus; Adam had none of theſe before he had ſinned, while he had the Image of God compleat in him, Chriſt that had the Image of God compleat, had none: The Saints and Angels in Glory that … perfect Righteouſneſs in them have none of theſe. Ergo.

8. Every thing is either good or evil, or indifferent (i. e.) neither good nor evil in its own Nature, being neither forbid, not commanded; now one of theſe three muſt theſe firſt motions be… Good who will ſay? if ſo, we ought to conſent to them: Evil the Quakers … them to be, if they be reſiſted and judged (as they ſay) the indwelling and being in the heart is to them no ſin, then they muſt be indifferent. If ſo, then they are neither commanded nor forbidden, and if they are not forbidden, then the Perfection that the Quakers ſpeak of … much, is not commanded, nay, if we go about to Mortify theſe, and ſubdue them, it is a work of ſupererrogation more than needs, more than is required.

Object. 1. All ſin is voluntary, theſe are not voluntary, the Will conſents not; therefore.

Anſw. We deny that all fin is voluntary, if ſo, then there are no … of ignorance, but there were ſins of ignorance that Sacrifice … offered up for, Levit. 4.2. and in Pſal. 19. David prayed that God would cleanſe him from his ſecret ſins (i. e.) thoſe fins that eſcaped him, and he knew not of them: as appears plainly by that which goeth immediately before, viz. Who can underſtand his errors? and that which follows, Keep back thy Servant from preſumptuous ſins, theſe preſumptuous ſins are ſuch as be committed knowingly and wilfully, oppoſed to the other: beſides, Paul frequently in Rom. 7. calls that ſin, that … Will was againſt, that which I would not do, &c.

Laſtly, the proper notion of fin doth not conſiſt ſo much in volu… …ineſs, as in contrariety to the Will and Law of God, a Man … if he committeth any thing contrary to God's Will, though his own Will be not in it, not knowing it is a breach of a Precept.

Object. 2. But are not all theſe ſtirrings and firſt motions to Evil we ſpeak of from Satan? Now will any ſay, in caſe we yield not to Satans Temptations p. 59that we ſin: Was not Chriſt tempted, and yet had not any ſin? … is frequently in the Quakers Mouth.

Anſw. Thoſe firſt Motions to Evil that we are treating of, are not … Satan: but from that corrupt Principle of fallen Nature that is in … in James 1.14. Every Man is Tempted, when he is drawn aſide of … Luſts, and inticed. Mat. 15.19. Out of the Heart proceeds evil …, &c. No mention of Satan, Gen. 6.5. The imagination of the … of the Heart, there is a Minting and Forming of thoughts to Evil, … are only from the Heart; And let it be conſidered, Satan cannot … to think in us, but it is we that think in theſe thoughts of Fool…eſs; Satan is frequently exciting and ſuggeſting, its true, but yet … experienced Chriſtian may diſcern thoſe Temptations that ariſe from … in his Heart, from thoſe Temptations of Satan: I grant, that in … we yield not to Satan, we are not guilty; His Temptations not … to, are our Afflictions, not our Sins; and likewiſe it's true of Chriſt, notwithſtanding the Devil's Aſſaults, yet was he without ſin; But then, as I have ſaid, theſe Motions and Deſires, ariſe not from Satan, … our own Luſt; and the very preſence of them in the Soul is ſinful, … been proved. Withal, may not I ſay, it's eaſier to reſiſt the Tempt… than theſe, in that they are ſo near, cloſe, and continued? and who is there that though he give not a formal expreſs, yet a virtual in…e…etative conſequential conſent, he doth many a time unawares, when he doth but in the leaſt admit of that which is an occaſion of ſin. Again, there is ſin habitually in the Will of every Man, though at preſent his Will conſents not actually to theſe Motions: Theſe Deſires ariſe from a Will that is corrupted. As to that of Chriſt, we ſay he had no Luſt …, his caſe was different, he ſaith of the Tempter, John 14.30. … cometh and findeth nothing in me: So that his Temptations were only external, and there was no mixture of Evil in them; you ſee it's nothing to the purpoſe then to inſtance in him.

Now, John Crook, Who are for Holineſs more, you Quakers or we? who pleads for ſin moſt, you or we? You ſay we plead for ſin when we deny Perfection in this Life; we ſay you plead for ſin, in ſaying … the Motions to Evil in the Heart if not conſented to, are not ſin: we … this now, that your Perfection boaſted of, is no other than that which every Babe in Chriſt hath, viz. Not to conſent to theſe evil Mo…, who now hath moſt tenderneſs of Conſcience, you or we? you … that a motion to Adulteries, Murthers, Inceſts, are not ſin if not … to, therefore need not concern your ſelves about them groan … them, cry out of them, be troubled for them, but we ſay they p. 60are ſins, and their being in us is …ſom: and burdenſom; we … againſt them, the new Creature in … is contrary to them, and … with them, hates them, and cannot bear them therefore we … the the utter extirpation of them: and again, no wonder you your … and your followers prize not Chriſts Sufferings and Atonem…nt, but … Proud & Phariſaical, reſting in Moralities and legal Righteouſneſs, … as you believe this, and teach it the people, that if no conſent … Will to covetous and unclean thoughts, there is no ſin in them, … Blood is therefore deſpiſed by you, Paul did deſpiſe it in Rom… 7. and was alive, ſelf-Righteouſneſs led ſome to know this by underſtanding the ſpirituality of the Law, Rom. 7. I was alive without the La… … &c. But to return from whence we came.

Their ſlavery appears greatly in this thing, in that they adhere … their Teachers as infallible, ſo that whatſoever they ſay, or write they dare not but believe it as Goſpel: now is not this Bondage, and … Popiſh Bondage? Yea, they are brought into Bondage to every … Voice, any thing they fancy to be but a Viſion, Revelation, … Oh poor deceived people! Yea what Bondage ere long will you …, to the Presbytery at Devonſhire-Houſe, no marrying without their … judging of matters of fact by their pretended Revelations, G. … ſolving at his Knees whom he will, ſending out to the Miniſtery … he will. You may ſee this in the little Book called the Spirit of the … and the other ſtiled Tyranny and Hypocriſie of the Quakers detected. The…e is certainly a great Bondage and ſlavery to be in Bondage to ſin and Luſts, and not only the Quakers, (as thou writeſt) think thus, … others. But there is another Bondage, (i. e.) to the Law, which … ſore Bondage, and that I ſee the Quakers are in: viz. to the Law … Covenant of works. You have tempted God and diſpleaſed him, … putting this Yoke upon the necks of the poor people, and galled … necks with it, and neither they, nor any of you are able to bear … to go about to keep the Law, ſo that in caſe they keep it not to the height, they are damned. Curſed is every one, &c. Gal. 3.

J. C. Which you believe all Men muſt continue in term of Life.

Anſw. We ſay and believe, that ſin will continue in us for … Life, but that Phraſe thou makeſt uſe of ſpeaks more, viz. our … luntary activity in ſin, which thou knoweſt we are againſt: we ſay … know that the power of ſin is broke by the Spirit in us, Rom. 6. … ſhall not have Dominion, &c. But yet it doth dwell in us, the Leproſie of Original ſin will eleave to us, till the Houſe of our Bodies be … down. But John, if thou beeſt for abſolute Perfection in this … p. 61… ſayeſt thou not ſo in this place? but thou art for lying hid …

J. C. Parag. ibid. As high as Heaven is above the Earth, ſo far is that … …f the Faith of Jeſus in you, above the Spirit of Antichriſt that … them, viz. the Quakers. How now, is your own Righteouſneſs grown …? haft thou forgotten that thou calleſt the Gifts and Vertues that … of God works in your minds but your own Righteouſneſs?

Anſw. I am ſtill of the ſame mind, what ever is wrought by the … is but the Righteouſneſs of the Law, i. e. what that Law doth … in us, and of us, and that Paul calls his own, Phil. 3.9. and … Righteouſneſs doth grow in us ſtronger and ſtronger, as we hold … Communion with Chriſt; but my Confidence which I expreſs in … words, doth not ariſe from my own Righteouſneſs (as thou … left have it) but ſtill from Jeſus whom I mention in theſe words; … height and ſtrength of Faith doth not ariſe from it ſelf as an Habit … or Act of ours, but from its Object Jeſus Chriſt, as before. Be…, I ſay the Spirit of Faith, viz. That Spirit that is the efficient … of Faith in Jeſus, oppoſing this to a contrary Spirit of Antichriſt; Now I have ſaid the Spirit it ſelf was not our own Righteouſneſs, but … it in us: and is not the Spirit of God above the Spirit of the … and ſmaller Antichriſts. I believe it, therefore ſpeak it, and I … it ſtill, and affirm it.

J. C. Pag. ibid. But take heed of the Blaſphemy of the Holy Ghoſt, … Francis Spira's condition be thine, or madneſs and diſtraction befal …

Anſw. To the making up of that ſin, there muſt certainly be this … viz. an Acting againſt high Conviction, certain knowledge and perſwaſion: now I ask my ſelf, am I convinced and perſwaded that the Spirit of Jeſus is in the Quakers: I Anſwer my ſelf: … certainly then ſpeak the ſame things with the Spirit in the Scriptures, which it doth not, and agree with it ſelf in others of God's people in the Nation, and it is directly contrary, 1 Cor. 12.3. Wherefore I give you to underſtand that no Man ſpeaking by the Spirit of … calleth Jeſus Anathema. Now I have heard Jeſus ſlighted by you, … one will aver it, that Naylor ſaid Mary was a Whore, and her Chriſt … a Baſtard; Now John, I am not perſwaded that it is the Spirit of Chriſt, a Spirit there is, if not of the ſame Chriſt, it's againſt Chriſt, and in the Room, it's exalted by you above all that is called God and worſhipped. Fox the younger pag. 53. ſaith, I will make them know, that I the Light am the true eternal God that Created all things, p. 62it ſits in the Temple of God ſhewing it ſelf that it is God (i. e.) you … called it God you and your people believe it is God, your people … worſhipped it as God, attributed that to it, that is not to be given to any but God, is not this the ſpirit of Antichriſt? Let the Reader … Faldoes Book and turn to that part called the Quakers Idolatry.

How plain now is it, that it is the Spirit of Antichriſt that deni…h Jeſus to be come in the Fleſh, 1. John 4. Now the known Comment of the Quakers is in the Fleſh, (i. e.) the preſent Fleſh, the Light being in them; the Offices of Chriſt have been denyed, his Prophetical in that they deny the Scriptures to be the Rule, and all Miniſtry but their own. 2. The Prieſtly, in that they ſay he was and is crucifyed, … offered in them: Kingly, in that they deny all the Government and Diſcipline of Chriſt, and Ordinances that he hath ſet up, and have … up a Monarchy at Devonſhire-Houſe; is not this their Spirit of Antichriſt? The Parallel will run better betwixt Francia Spira and thy ſelf, in that thou haſt forſaken and denyed that way thou once was of in London, and thoſe that once thou prayedſt with, and had Communion with. It is the Grace of God I acknowledge that hath kept me from … hitherto, and from his condition, whom yet many in Charity apprehend was ſaved. As for thy laſt words of Madneſs and Diſtraction I know that the Lord might in Righteouſneſs ſend it upon me, when … pleaſeth, and if he do he is juſt, he may do with me as he will, but … recoils of Conſcience for writing that Epiſtle will not occaſion it, for there are none: I can ſay John, that if God turn thee preſently into Bedlam, nay if with Nebuchadnezzar for ſeven years together among the Beaſts of the Field, to converſe with them, and eat Graſs among them, till thou haſt Hairs like Feathers, and nayls like Claws, till thou ſhouldeſt be like a Vultur, or ſome Ravenous Bird, God would he Righteous, becauſe thou haſt been exalted and lifted up; and hath not given, neither yet doth give that Glory to Jeſus Chriſt of Nazareth, which is due to his Name, Dan. 4. Thoſe that walk in Pride he is able to ….

J. C. Par. ibid. My Soul could even pitty thee, becauſe if thou … not of theſe and the like Paſſages, viz. That the Quakers Spirit, is a Spirit of deluſion, and their Doctrine Antichriſtian, Gods diſpleaſure will break out as fire, &c.

Anſw. What I write I write deliberately, I have known the Quakers theſe twenty years, and have Converſed with them and tryed them, and believe that if Paul and Peter, Moſes and David, Luther and Calvin, had been on Earth, they would have ſaid the ſame, and the Generation of the Godly throughout the Nation ſay the ſame, and therefore in p. 63threatening me with God's diſpleaſure, thou threatneſt all the people of … in the Nation, calling us all but ſo many Bryars and Thorns, …it … nothing but to be burned. As for thy Pitty; Oh that thou would… … thy ſelf and thy followers, who ere long will be ſummoned … appear before the Tribunal ſeat of Jeſus Chriſt of Nazareth, to give … account of all your ſlighting thoughts, and hard Speeches of him, … hath been and is, the great ſtumbling ſtone and Rock of offence, among you to this day; againſt which you ſhall all be broken if you … not from your errors, and one day he will gri…d you to poude…. … know that this our High Prieſt pittieth us, and hath compaſſion, … wherein we go out of the way through ignorance, he will give Repentance unto Life.

J. C. To burn thee up among the Bryers and Thorns, that muſter up … in Battel againſt him, and his ever bleſſed appearance in Spirit … power in the hearts of that poor deſpiſed people.

Anſw. We do wait for, and love Chriſt's glorious Appearance, and …cond Coming in Perſon, and deteſt that wicked error of yours in pre…ding to the Appearance of the Light in you, for the overturning of … his bleſſed perſonal Appearance. Oh how will you be aſhamed then … cover your Faces, becauſe you have changed the Chriſt of God into Robbers Light that goeth down to Hell with him: in a word, none … deſpiſe the Quakers for their Poverty (as thou ſeemeſt to intimate) … for their deſperate Pride, Scornfulneſs, Stiffneſs, and Hardneſs in … ſtrange Opinions; It's well if we could ſee them coming out of … errors as faſt as out of their Poverty. John, thou art worſe than …am the conjurer, for he did but endeavour, but thou haſt actually …ed all the Iſrael of God. Your Religion will turn at length into …letons Religion, I fear ſeveral of you do center there, that is a cur… Religion, let your inchantments fall upon Babylon, and Hell, from …nce they came, there is one curſing them whom God hath bleſſed; … bleſſing of Abraham is upon us through Jeſus Chriſt, who will one …judg betwixt you and us.

J. C. Pag. 16. God hath and doth always bleſs the Faithful among … and they ſhall be bleſſed.

Anſw. This is John Crooks Teſtimony, in the end of his Book. We … like wiſe that God doth bleſs the Quakers, and that very much; … alas it is with Eſan's Bleſſings, and Iſhmael's Bleſſings, left-hand Blef…ings, thoſe that are faithful as thou ſayeſt (i.e.) induſtrious and honeſt in their callings with the Riches of this World; the higheſt Bleſſings we … ſee, is only this, that being faithful to the Light within they continue p. 64in Morality, but they live not at all in the knowledg of … Chriſt, but the God of this World doth ſtrangely blind them … Now if the Goſpel be …id, it's …id to them that are loſt, 2 Cor. 4.3.… what an efficacy of error do we ſee upon this people, preſently to believe ſo many …ies! what a fore heavy hand of God is againſt you, in that they are left to ſuch ſcattered, naked, bewildred Judgments in the things of the Goſpel, that we can conclude no other, and have every day more ground for it than other, that as there was of old Elymas the Sorcerer, and Simon Magus that bewitched the people of Samaria, and … there are now ſome ſuch among the Papiſts, ſo among you ſome th… be witch the poor Country people with Sorceries. For one to be humble in his Carriage among his Neighbours to day, ſurly, dogged, and proud to morrow; courteous in his Salutes to day, Bruitiſh and unmannerly to morrow; affable and diſcourſing now, preſently …, ſilent, moroſe; to day ſpeaking honourably of Chriſt, Scripture, Lo… Supper, to morrow either contemning of them, o… quarrelling with them; or elſe down-right ſpeaking againſt them. When as this day he came among God's people, to morrow he will not come near them, nor pray with them; to day he prays with his Family, next day no… now he is ſedate and quiet in his Spirit, within a while trembling, reſtleſs, raging; to day love to his Relations, next day runs away from them, or little regards them, if not Quakers, in one day his whole Garb, Carriage, Love, Words, Geſtures will be changed, and which is remarkable, they ſhall all agree to ſpeak againſt the old ſubſtantial fundamental comfortable Truths of the Goſpel, yea, the nea… the Truth is, concerning Chriſt Jeſus, his Perſon, Natures or Officer, the more againſt it; withal every one of them endowed preſently with a ſly, cunning, jugling, Jeſuitical temper, for equivocations, mental … ſervations, waiting to catch at words that are ſpoke to them; all plainheartedneſs, and ingenuity is gon: And again; how worldly, ſtingy, reſerved? all freeneſs, right, generoſity, and nobility, is all departed; now is this the bleſſing? Who can think but that another Spirit that is not Chriſt doth enter, O Lord ariſe and let thine Enemies be ſcattered; It's very manifeſt now, the Lord remedy it, and deliver this poor blind people from theſe Regions of Darkneſs wherein they ſit, to the ſweet Light of the Goſpel, which begetteth the quite contrary eff… in the Saints. What if a Spirit ſhould poſſeſs any, fill him, toſs him, tumble him up and down, throw him into Trances, act him to pray, yea, to ſpeak like an Angel, and enable him to endure ſufferings, yea, and in ſome meaſure he is at peace and in comfort, yet loves not Chriſt p. 65Jeſus nor his Goſpel, what would this avail? was it not a Spirit of de…on, and would not that perſon be in a deplorable Condition?