The Quaker Converted to Christianity, Treatise · Reply
… Reply to William Baylies pretended Anſwer to the Pamphlet, as he calls it, entituled the Quaker Converted, written … Southwark, the 17th. of the 11th Month called February, 1673.
IOB, 11.2, 3. Should not the Multitude of words be Anſwered, and ſhould a Man of lips be juſtified? Should thy lies make Men hold their peace, and when thou mockeſt, ſhall no Man make thee aſhamed?
… Bayly, Thou Quarrelleſt with me for aſſerting that the young … Willam Dinſdel, was once fully of the Way, Faith, Spirit, Princi… of the Quakers; and that he went farther than moſt of them, to… that which they call Perfection; there be four things thou pitch…on, to enervate, and weaken my Teſtimony, viz.
1. … Pag. 23. Becauſe he had no ground in himſelf to go to ſilent …, upon which thou querieſt, whether it be the Quakers Way, …, Faith, and Principle, to diſlike ſilent Meetings? &c.
Reply. I can (if thou wilt put me upon it) produce ſeveral, owned … you, that are conſtantly among you, that are not for ſilent Meet…
2. The young Man ſaid he had not ground for it in himſelf, yet followed be Light, it ſeems thou wouldeſt have every one be like unto thy ſelf, … other Quakers, viz. For ſilent Meetings whether he hath ground … it in himſelf or no; otherwiſe no Quaker, thou art in this a Papiſt …, for implicite Faith.
3. It appears, that an aſſent to this practice of yours, and the practi…ng of it, though no example for it, or command in Scriptures is eſ…ential to Quakeriſm; I ſuppoſe this practice muſt be founded upon … private Inſpiration.
4. I challenge thee, and any of you to give me any Inſtance in the …cripture, where the people of God did profeſſedly meet together at … times, as you do ſitting together in ſilence, without any pray…ng or ſpeaking by way of Exhortation or Doctrine: thou mayeſt ſee … that it was the practice of ſome of the Papiſts, that they were … Mental Prayer, and profound ſilence.
Pag. 72. 2. Becauſe he had no Grounds in himſelf to deny the pu…ing of the Hat when he met a Friend, not knowing that he offended God, … Now thou askeſt whether this be the Quakers way?
Reply as before, I know two at this day, that are Quakers, and owned by many of you, and yet uſe the Salute of the Hat, and if thou wilt call me to it I will find thee ſeveral more.
2. Thou makeſt this which is but a Mahumetan Inſtance, an eſſential thing to Quakeriſm, if ſo, then Ignatius Loyola, the firſt founder of Jeſuitiſm was a Quaker, as you may ſee before, Pag. 72.
3. Thou implyeſt, that God is offended by putting off the Hat in Saluting a Friend, then it muſt be a ſin, and if a ſin, a breach of ſome of the words of the Moral Law, delivered by Moſes; and if ſo, I ask of which? Whether of the 5th. viz. Honour thy Father and Mother.
4. It ſeemeth thou thinkeſt a Man ought to keep his Hat on, though he is perſwaded otherwiſe, and ſo acts againſt his Light.
The third thing Bayly ſaith, the young Man was no Quaker, becauſe of that paſſage that he hath, viz. I was ready to aſſent to every thing the Quakers did, whether I ſaw ground for it or not, upon which thou askeſt whether this be the Quakers way?
Reply. He ſaith only, That he was ready to aſſent, not that he did aſſent. 2. I appeal to any impartial one, whether there be not as perfect ſuperſtition among the Quakers, as among any people under He… ven, an affected doting imitation of their Teachers in many things, whether any ground for them or no in themſelves. 3. See the Books ſtiled the Spirit of the Hat, and the other called the Tyranny and Hypocriſie of the Quakers, there may you find inſtances by name of ſome Quakers, that have been called upon at Devonſhire-Houſe, to ſubmit … the ſence of the Body, though it was not according to the Light that he or ſhe had at preſent.
The 4th. thing, is, about that manner of Speech which the Quaker … viz. Thou and not You to ſingle perſons asking whether it be the Quaker way?
Reply. Yea, it is the way of ſome Quakers whom I know and coul… name, they do ſpeak in this common way which is as proper thoug… not in other Languages yet in ours as the other, as inſtances you … in the Tranſlation of the Scriptures into our Language; but to conclud… this, the young Man was of this mind, Pag. 3. of his Book, viz. the finding ſomething within, that did convince him of ſin, and hearing … Jeſus that came to ſave ſinners, becauſe likewiſe the Quakers … much of the Light that every Man hath, and that there muſt be Obedience to it, did believe that this was the Chriſt and ſo did obey the Light … Chriſt: and found a reformation, inſomuch, that Pag. 8. he thought that he was perfect, and without Sin; and that he had not (if God ſhould call him out of this World) one ſin to Anſwer for. Now, Bayly, is not he that is of this mind a Quaker, yea, a perfect Quaker, to Believe the Light within to be Chriſt, to obey this as ſuch, to be faithful in it to a Pretended perfection is not this the Faith, Way, Spirit, Principle, Life, Soul of a Quaker. And thou canſt not Bayly, refuſe any, but own him that is thus minded, although his Light at preſent tells him, that he ought to put off his Hat and Salute his Neighbour, and that by his Light he ſeeth no warrant for ſilent Meetings: and that it will give him leave to ſay (You) as well as (Thou) unleſs thou wilt take up and defend this Prnciple which is already ſtarted at Devonſhire Houſe, viz. That every ſingle perſon muſt be guided not by his or her own ſingle Light, But by the Light of the Body of your Teachers, which Penn hath pleaded for, in a late Book; So then your firſt profeſſed Principle is gone, and every one muſt no longer Act as he is guided by his own Light. Anſwer plainly Bayly, and rail no more; for my calling him Quaker, I do ſtill believe by all that ever I could learn, by my Converſe with the Quakers, and reading their Books, that he was as real a Quaker, as was in England, had as far improved their Principle as any of you; as for the other things thou mentioneſt, they are but the Appurtenances of a Quaker; He that hath the Soul and Body of a Man, is certainly a seal Man, although he wants ſome Hair, or Nails, or the like; So here; or I look upon this Clowniſh Cuſtom rather as an excreſcency from the Body, as a Wen or Wart, or ſome proud Fleſh rather, that is ariſen, and grown out of your falſe Principles, that leads directly to Pride, and Affectation, and ſingularity in Carriage and Behaviour, placing Religion where Chriſt never did, in Hats, Lace, Ribbon, ſaying You, and Thou, &c. So that Will. Bayly, I have not lyed (as thou ſayeſt) but have told the Truth, and need not be aſhamed of it. The young Man hath ſufficiently in his … Book teſtified that he was a Quaker, which the Reader may view.
In Pag. 24. Thou lookeſt upon this abſtaining from ſaying (You) in our ordinary diſcourſe, to be that bridling of the Tongue, ſpoke of in James 1.26. Now I query, is every one that uſeth this mode of ſpeaking guilty of an unbridled Tongue? And doth every one that is ſuch deceive himſelf, and his Religion in vain? And ſo he is damned? Again I query whether James the Apoſtle doth not by this, viz. not bridling the Tongue, underſtand the ſame with that in Chap. 3. giving Liberty thereunto to Curſe Men, v. 9. while we pretend likewiſe to bleſs God therewith: now if any people in England he ſo guilty as you this way, let others judg, ſo that ſooner might all the Wild-Horſes in a Country been ruled and broke with Bitts and Bridles, than this people cauſed to deſiſt from curſing all about them. What a bridled Tongue this Baily hath you may ſee in his Book, which is full of Railings.
In the ſame Page thou ſpeakeſt of thy ſufferings for theſe things.
Reply, We Juſtify not them that perſecuted you, but ſay, if you ſuffered not in ſome things, as buſie-bodies in other mens matters, diſturbing many a Holy Man in his Miniſtry, but as Chriſtians, you need not be aſhamed, glory not in your ſufferings, but learn to glory in Jeſus Chriſt.
In Pag. 25. Thou aſſerteſt, that ſilent Meetings are a means, through which, the Quakers came to know the Lord; and thou goeſt about to pro…, that the Writers of the Scriptures, and Holy Men of God of old, (calling them your Brethren) were for ſilent Meetings, in their Practice.
Reply, I have read in Rom. 10. v. 17. That Faith cometh by hearing, but thou aſſert'ſt, it cometh without hearing, v. 14. How can they be… without a Preacher? but thou haſt found a way, by ſilent Preaching. 1 Cor. 1. it's ſaid, By the fooliſhneſs of Preaching to ſave, &c. but it's fooliſh to talk ſo; here is a way found out, to ſave without Preaching: I query what that Lord is, and what that Salvation is, that ye came to know by ſilent Meetings? Whether any other than the Light within, and Obedience to that Light; and thereupon ſome Peace, which indeed may be attained without the Goſpel being heard? The Indians have this in their Religious Meetings: but can Jeſus Chriſt the Lord, and Salvation by him, be known to any without hearing of it firſt by the outward ear? Can they believe, that never heard the word of Faith? God can, it's true, reveal himſelf without any outward means, but is it his ordinary way? Hath he not declared his Will, viz. That he makes known himſelf and his Salvation by Preaching? But this ſame Baily ſaith no; but by ſilent Meetings, and his Brother the Prophet Iſaiah is for ſilent Meetings, Chap. 26.8. Yea in the way of thy Judgments O Lord have we waited for thee, thy Judgments (i. e.) ſilent Meetings, would it not be better underſtood of Afflictions and Chaſtiſements upon the Godly, which God inflicts with moderation? when-as in 1 Cor. 11.32. it is there, When we are Judged we are Chaſtned, Judging is Chaſtning, Judgments then are better expounded, Chaſtiſements th…n ſilent Meetings: There was indeed a ſilent Meeting by many of the Corinthians, but it was then in the Graves, v. 30. For this Cauſe God did ſo Judg them that many fell aſleep in Death. What, is there more then in this Scripture but this, viz. God's people will wait upon him, cleave to him, love God, honour and ſerve him in their Afflictions, when-as Hypocrites will run away, and caſt off his fear, and ſpeak hardly of him, ſaying, why ſhould we wait any longer.
But another Scripture to prove ſilent Meetings a means of knowing the Lord is, Iſa. 41.1. keep ſilence before me O Iſlands, here is the word ….
Reply. O Iſlands, what is meant by them, look into v. 5. The Iſles … the ends of the Earth, (i. e.) the remote places from Judea, 6, 7. Which worſhipped Idols: as you may ſee there, next, Let the people re… their ſtrength, what by people here is to be underſtood; the people here is not Iſrael, for the word is in the plural number, and ſo denotes the Nations in oppoſition to Iſrael, and in v. 8. you may ſee Iſrael is ſpoke to in contradiſtinction to the Nations, Renew their ſtrength (i. e.) …ſter up themſelves, and get what power they can, and let them ſpeak (i. e.) then let them plead for themſelves; now what this keeping ſilence is? Why the Prophet calls to them, being about to ſpeak to … by writing of great things, viz. v. 2. Who raiſed up the Righteous …, gave the Nations before him, and made him rule over Kings, v. 4. … hath wrought and done it? (i. e.) Was it any of the Idols that did this? Nay, I the Lord, as it followeth in that ſame 4th. v. He puts theſe Queſtions to them, and knew they muſt be ſilent; For it was his own Power, not the power of their Idols that did all theſe great things, this is the right underſtanding: now according to you, I know another thing can be evinced out of this Scripture, but ſuch a ſence as this, viz. That after the people of the Nations had ended the noiſe … would be in making them Idols, the Carpenters, Goldſmiths, as …. When they have done their Sawings, Hammerings, and driving … N…il…, they may gather as many as can, and ſit down about theſe I… and ſilently Worſhip them; But Baily, this Scripture will not be for … purpoſe, for here is ſuch a ſilent Meeting, wherein there is ſpeaking mentioned, Then let them ſpeak; and the Prophet ſpeaks here to the people, whom he calls to ſilence, you know it's common for the people to be ſilent, when any one ſpeaks in a Meeting, Acts 21.40. Paul bechened with his hand, and there was made a great ſilence, and then Paul ſpake. So God ſpake to all the Nations by the Prophet that were in Idolatry, appealing to them (as I ſaid before) that it was not their gods, but he himſelf that called Cyrus to this great work; if then you would prove ſilent Meetings from this Scripture, as thou ſayeſt thou canſt, then it muſt run thus, and this is the moſt genuine, ſence, viz. That the Prophet here calls the Dumb Idols, that had Mouths and ſpake not, and Ears and heard not, and Feet and walked not, to gather themſelves together, and keep a ſilent Meeting; and there God would be known to them, they ſhould turn to the Light, and become Quakers.
The next Scripture for ſilent Meetings, is Jam. 25.2. Zachary 13. Be ſilent O all Fleſh before the Lord, ſuch another is that which is joyned to this, Hab. 2.20. The Lord is in his Holy Temple, let all the Earth know ſilence before him. Now, let us try if from hence all Fleſh, and all the Earth ſhould keep a ſilent Meeting: who ſeeth not but theſe two Scriptures with that third that this Man nameth, Pſal. 46. Be ſtill, and know that I am God, &c. do ſpeak forth thus much? viz. That ſeeing the Heathens had been Enemies all along to God's people, and had wronged and diſtreſſed them, now God was eminently coming forth to Judg them, and deal with them, and therefore ſpeaks thus to them of ſilence, foreſeeing how it would be with them all, as with them that are amazed and aſtoniſhed with the ſence of their own guilt and weakneſs, and God's Greatneſs and Righteouſneſs; therefore, we read in Pſal. 46. of Deſolations in the Earth, of Wars, and how God is the Lord of Hoſts, &c. Therefore it follows, I will be exalted among the Heathen, I will be exalted in the Earth: W. Baily, thou mighteſt as well have brought that paſſage in the Parable, when the King came in, He ſaw there a Man, that had not on a Wedding Garment, and he was ſpeechleſs, Mat. 22.11, 12. this ſpeaks as much as the other Scripture. This Man was aſtoniſhed at his own Guilt, and God's wrath that was due: I do think in this ſence, there will be the greateſt ſilent Meeting that ever was, at the day of Judgment, when every Unbelievers mouth ſhall be ſtopped; but yet as no means of ſavingly knowing God. But Revel, 8.1. which is brought next, will do it effectually, all theſe have failed. There was ſilence in Heaven, it follows, about the ſpace of half an hour; now Baily, why didſt thou omit this laſt paſſage, whereby thou mighteſt as well have known how long your ſilent Meetings ſhould continue not above half an hour; But let us enquire the genuine ſence of this place, likewiſe, is there any more in it than this? viz. that for ſome ſmall ſpace of time comparatively to the time of trouble, the Church ſhould have a time of freedom from perſecution! this brings to mind that your ſilent Meetings have been of great uſe to you in theſe late perſecutions. Your cuſtom was, we know at Hartford, and we have heard in other places likewiſe (in the heat of the Execution of the late Act for fi…eing the Speaker ſo much, and ſo the Houſe, and people) to have much ſilence in Heaven for many half hours in many of your Meetings.
The next Scripture is Pſal. 4.4. be moved, the Hebrew is, either with anger, fear and grief, but ſin not, Examine your own hearts upon your Beds and be ſtill. This certainly is ſpoke to Gods people, what their Duty was, every one apart upon their Beds that every one alone ſhould keep a ſilent Meeting in the Night in his Chamber, retired upon his Bed; not a word of aſſembling here; only thus much is in it, when God comes with afflictions, if we be moved with grief, yet are we to take heed of ſinning againſt God, by murmuring and fretting, but rather be retired, and examine our hearts; we ſhall find cauſe enough, why the Lord deals ſo with us, and that he is Righteous: let every one in the night ſeaſon, when full of thoughts, upon remembrance what God hath done to him, then be patient, quiet, ſtill, fret not againſt God.
The laſt is Iſa. 8. and Iſa. 40.3. concerning waiting on, and that which Chriſt the Lord ſpeaks to his Diſciples, bidding them wait a Jeruſalem till they were endued with power. Now, what kind of ſilent Meetings theſe Scriptures ſpeak for, it will ſoon appear, let one place open the reſt, what this waiting is: ſee Acts 1.14. They all continued with one accord, in Prayer and Supplications; And Peter ſtood up and Preached to them, v. 15. Let the Reader now Judg what fit Scriptures theſe be, to prove the things in hand; and what a mighty Man this is, that while he goeth about to let others ſee their ignorance (as he ſaith) he betrayeth his own. And its not ſomething ſtrange, that this people ſhould wreſt the Scripture thus, to prove their ſilent Meetings, and when it ſpeaks plainly for ſilence, there they are againſt it in their practice? in 1 Cor. 14.34. it's ſaid by the Apoſtle, Let your Women keep ſilence in the Churches; For it is not permitted unto them to ſpeak: yet the Quakers are for Women Preaching, 1 Tim. 2.11. Let the Women learn in ſilence, if any ſilent Meetings, they muſt be ſuch wherein there is none but Women: What thou ſayeſt Baily, in this … touching the Quakers, I ſhall at preſent paſs, till I come to the place where thou goeſt about to prove Ezekiel and others to be Quakers, after the ſame rate, as thou haſt proved ſilent Meetings.
Pag. 26. B. And could not own that refuge of Lies, W. H. hath made concerning him.
Reply. I Challenge thee to mention one lye that I have either ſaid or writ of him, whatever I have writ in my Epiſtle of him, is owned by himſelf, in his book under his own hand; and had I thee, Face to Face with him, in caſe thou haſt any Sobriety, and Modeſty, and Ingenuity left, I would make thee eat up theſe words again, viz. theſe could not own that refuge of lies, &c.
B. Pag. ibid. And I do not underſtand, from his Maſter, or any in Hartford, that ever he was ten times at the Quakers Meetings, but … ſometimes as the other boys did, as he ſaid, and may be farther ſeen in the account from Hartford.
Reply, If any pleaſe to enquire of the young Man himſelf, now dwelling at Ware, he will affirm, that which here I write, viz, That for five years together he went to no other Meetings, but the Quakers Meetings, and is it likely, that he ſhould not be above ten times, in all that ſpace, at their Meetings? you may likewiſe hear at Hartford, that none of us ſaw him in our Meetings but of late years, thou doſt wrong him Baily, and thou doſt not rightly tranſcribe his own words: He ſaith ſeveral times, I went as other boys, and thou haſt put in another word, viz. ſometimes; and let it be conſidered, that leſt any ſhould think that he went only when a boy, by that expreſſion, viz. as other boys, that he is there in the beginning of his Book, relating his firſt ſtep and entrance into their Way; This boy was twenty years of Age before he left the Quakers: as for that account from Hartford, what little value it's of, the Reader will ſoon Judg; when by enquiry at Hartford, he comes to hear, that ſome of the Quakers hands … to it, that did not dwell in, nor near the Town, till ſeveral years after … young Man was an Apprentice in the Town; Beſides, whatever they reſtifie in this account, they teſtify either; Firſt, from the young Mans Maſter and Dame Grigſon. Or Secondly, from his own Relation in his Book, … that he was againſt the Quakers practice in two things, viz. the … ing on the Hat, and ſilent Meetings; Now as to his Maſter and … Teſtimony concerning him, of what force will it be to the Judicious, when this is weighed, that ſuch was the young Mans reſervedneſs in the Family, (which he was naturally addicted to) that both Maſter and Dame acknowledged (as theſe Men confeſs in the account) that they did not know this young Mans mind; ſee, their own words are theſe, viz. They never underſtood, that he had any convincement upon his mind when-as be had far a long time, great troubles and convictions upon his Spirit, while in the Family, as appears by the Book: As for the Second thing, viz. his practice in putting his Hat off in Salutations, and being againſt ſilent Meetings, you muſt give us leave to think, that notwithſtanding this, the young Man was of the Quakers Spirit, Faith, and Principle; for having converſed much with the Quakers at Hartford, having read ſeveral of their Books, and the Books of others that … us of their opinions, we apprehend, that to believe the Light … every Man hath, to be Chriſt, and to obey this as Chriſt, and being Faithful in the obedience, to come up to an outward Reformation, which this young Man did, and call it Perfection, thinking God could … charge him with ſin, is the very Heart and Life and Eſſence of the Quakers Religion; and for the two things inſiſted on by them, we look … them rather as outward Badges, Tokens, and Marks whereby to diſtinguiſh Quakers from others, than any eſſential things to conſtitute a Quaker. But again, he aſſerts in his Book, that he walked in this practice, according to his Light: and enquire at Hartford Rea…er, and thou mayeſt have many Witneſſes, that ſuch is his Integrity, that he may be credited in what he hath ſaid; And it is not probable, … he that was Faithful in other matters of greater weight, touching …ning from ſin, and acting Righteouſly, ſhould be unfaithful in … leſs matters: Now obſerve, theſe Subſcribers yet ſay, he was … Quaker, when-as he acted according to his then preſent Guide, the light within: In the cloſe, how can this thing be determined, whether … young Man was a Quaker or no, when-as he was ſo reſerved, that … they, according to their own Confeſſion, nor any of us knew … or Principles? only he went to their Meetings, and to no other … years ſpace as we can prove; how can it be determined, but by … Confeſſion, which hath been publiſhed already? and you may now ſee more in his own following Book towards the end, where he … up eight diſtinct grand errors of the Quakers, that he had ſwallowed. And this Teſtimony of himſelf may be credited, if en…ry be made of his Integrity at Hartford, and if need be, I will prove … the hands of ſeveral there, that ſhall witneſs, that neither he nor I myſelf are Lyers, or Forgers in what we have ſaid in this matter, but what we have done herein, we have done in Truth; and for this end, … the groſs and damnable Errors of the Quakers.
In the 26, 27, 28, 29, 30, 31, 32, 33. for nine Pages together, there … ſtrange a Wild-Gooſe-Chaſe, as I have ſeen; and the fame Cole… boiled over again, for frequently things are repeated uſque ad nan…, that turns the Readers Stomack.
The ſum of that which the young Man offers by way of Anſwering … Queſtions is this, viz. That the Light which he had before Converſion, … not the Light of the Spirit of the Son of God Jeſus Chriſt, that of …generation; becauſe of the Fruits of it, which were only convictions of …moralities, and ſome outward Reformations, but it did not ſhew the ſaving knowledg of Chriſt Crucified in the room of Sinners as their Surety, ſo that it was but the ſame Light the Heathens had 1600 years ſince, ſpoke of Rom. 2.14. and all Heathens have it now. This is true, and we dare maintain it againſt you all, and queſtion not but he is able to ſay enough for it himſelf.
Firſt, I will prove, that it is but a natural Light which the Heathens have, and that which as you ſay every one hath, that Light within: Secondly, That therefore it is not ſufficient to reveal Chriſt ſavingly; towards the latter end the Reader may ſee it proved, that this Light within, is not the Spirit of Regeneration but that it differs in kind, Page,
1. That which is Common to all men is natural, but this Light is Common to all Men, Ergo.
The Major is made good thus, viz. That without which a Man cannot be a Man muſt needs be Common, and ſo Natural, but without this Light Man is not Man, Ergo. That which diſtinguiſheth Grace from Nature is this, that Grace is a ſpecial Gift of God, to whom he will, the other is Eſſential to Man, he cannot be a Man without it.
2. Arg. If the Heathens did by Nature, things contained in the Law, then this Light the Heathens had, was a Natural Light, and no more; but this is aſſerted by the Apoſtle, in Rom. 2.14. For the Gentiles which had not the Law, (i. e. of Moſes) do by Nature things contained in the Law, Ergo.
2. That this Light is not ſufficient to Reveal Chriſt ſavingly.
1. If by Nature all Men are Children of wrath, then Nature cannot ſavingly inlighten; but the firſt is true, Epheſ. 2. Ergo.
2. If Whatever is Natural be but Fleſh, then it cannot ſavingly reveal Jeſus Chriſt; but the firſt is true, from John 3. What-ever is … of the Fleſh, is Fleſh.
3. If the Heathens by all the Light they had, did not ſavingly know Chriſt, then this Natural Light cannot ſavingly reveal Chriſt; but th… is true: that they did not, the Scripture teſtifies, 1 Theſ. 4.5. T… Gentiles that knew not God (i. e.) ſavingly in Chriſt, Gal. 4.8. … then when ye knew not God, ſpeaking to the Saints how it was … them before Converſion, 2 Epheſ. 12. they were (it's ſaid) with… Chriſt, and ſo without God, and had no hope.
If you ſay it was not ſufficient, becauſe they reſiſted it.
I Anſwer, it's ſaid they obeyed it, in Rom. 2. They did things … tained in the Law. If you ſay not to the full.
I Anſwer, that would have been according to you, unto Perfection, and then no need of Chriſt being revealed.
4. If the Heathens could by all the Light they had, attain to Salvation, then their Converſion was not ſuch a Myſtery, but it's ſpoke of as a very great Myſtery, wherein God's Rich Grace and Power was ſeen to a wonder, as the Scripture bears Witneſs.
5. That Opinion that makes void that Prophecy ſpoke of, Luke 2.32. viz. That Chriſt ſhould be a Light to Lighten the Gentiles, cannot be true; but this of the Quakers doth: Ergo. For if they had ſufficient Light before, there was no need of the other.
6. If the Heathens notwithſtanding all the Light within, which is ſpoke of in Rom. 1.20. yet were at that ſame time unrighteous, Rom. 3.9, 10. and under Sin, and fallen ſhort of the Glory of God, v. 23. unjuſtified, then this is true, that the Light they had, was not a ſaving Light; but ſo it is: Ergo. You cannot ſay they were not obedient to it, for they did things contained in the Law.
7. That Opinion that makes Divine Revelation to be in ſome, is falſe; but this doth, to ſay, that the Light that every Man hath is a ſaving Light: Ergo.
For if Salvation can be attained by attendance to this Light, then it's in vain, for God to make known his will and mind and way to Salvation, by the Revelation of the Scriptures. Fruſtra fit per plura, and fieri poteſt per pauciora. In vain doth any, that by more, which may be done by fewer things and ways.
8. If the Light within can reveal Chriſt ſavingly, then was the Covenant made with Abraham, no Covenant of Grace, it was not Grace to Abraham, for God to make known his Will to him, when-as he might have attained it by the Light he had before, and which others might have known as well as he.
9. If all the Light that Adam had before his fall, was not ſufficient to preſerve him to Salvation, and prevent his fall, much leſs is that Light in Man being fallen ſufficient to reſtore him, and ſo ſave him.
10. If Angels could have known the Goſpel without Revelation, then this Light is not ſufficient to Reveal him ſavingly, but the Angels could not, as appears by the Scripture, in that it was a Myſtery, hid in God, and they learned it of the Church, Epheſ. 3.9, 10.
11. That which makes the omnipotent Work of God, upon the heart of Man, by ſavingly enlightning his Mind and Underſtanding, giving a new Heart, taking away the Heart of ſtone, making him a new Creature &c. in vain, is not to be admitted as true; but this doth, to ſay every Man hath a ſaving Light.
For if Man by attendance to the Light can be ſaved, then no need of the other works of God, upon the Soul of Man; If thou writeſt again Baily, Anſwer plainly to theſe Arguments.