The Quaker Converted to Christianity, Treatise · Reply · Answers to arguments 1
Arguments of Baily, to prove Man to be Juſtified by inherent Righteouſneſs Anſwered.
B. PAg. 36. Did they not ſay their Faith wrought by Love.
Reply. The Faith that receiveth Chriſt's Righteouſneſs doth work by Love, but as it works by Love in us it is not the Righteouſneſs that Juſtifieth, nor receiveth it any vertue or efficacy from this working by Love to Juſtifie us in the ſight of God; but ſtill the Righteouſneſs that Juſtifieth us is in the Perſon of Chriſt as its Subject.
Baily. And purified their Hearts, Acts 15.9.
Reply. There is a purifying the Heart in Sanctification and in Juſtification alſo; and both are through Faith, it is upon Faith, we are Actually forgiven by the merits of Chriſt, thus our hearts are cleanſed from the guilt of ſin, and this is chiefly to be underſtood I apprehend in this Text. Again, by Faith our Hearts are purified, in that the New Creature begins in Faith, upon our believing we are turned to God, begin to Repent and be Holy; but yet our Juſtification is not our Regeneration; nor this purifying of the Hea… in our Sanctification, the Righteouſneſs whereby we are Juſtified.
B. And that the Righteouſneſs of the Law was fulfilled in them who walk not after the Fleſh.
Reply. That Scripture, Rom. 8. That the Righteouſneſs of the L… migh… be fulfilled in us, cannot be meant that it ſhould be fulfilled in our perſons, in that in v. 3. before he ſaith, For what the Law could … do, in that it was weak through the Fleſh, Now if we could in our own perſons fulfil the Law, then might we be Juſtified by the deeds of it, but in this v. 3. he had ſaid, the Law could not Juſtifie, becauſe it was weak through the Fleſh (i. e.) ſince the fall none ever that was but meen Man could keep it, ſo it was invalid to Juſtifie; then it follows, God ſending his own Son in the likeneſs of ſinful Fleſh, &c. That the Righteouſneſs of the Law might be fulfilled in us. By Chriſt coming in the Fleſh, and being a Sacrifice, the Law was Anſwered in us, he having our Nature, and being our Head and Surety, in our Room, and the Law is not fulfilled by any other, nor in any other way; thou ſayeſt in one place of thy Book, that thou haſt known the Scriptures from a Child, O! that thou hadſt but underſtood this one great place of Scripture, thou wouldeſt never have turned Quaker.
B. And that the Anointing was in them, and was their Teacher, and that it was Truth and no Lie.
Reply. May not this be true, and yet the other Doctrine alſo? The Spirit here ſpoke of is in all the Saints, and is their Teacher, what then? did the Spirit therefore dye for the Church, ſhed its Blood on the Croſs, was that made under the Law? is there no diſtinction to be made betwixt Chriſt and the Spirit? Is that which the Spirit works in the heart of a Saint; that very ſelf-ſame work and ſuffering, and Obedience which Chriſt acted and ſuſtained in Judea, and at Jeruſalem? we are for inward Righteouſneſs, but this is not compleat enough to Juſtify us.
B. And was he not their Righteouſneſs, Sanctification, and Redemption.
Reply. In this Scripture theſe two, viz. Righteouſneſs and Sanctification are plainly diſtinguiſhed, which thou wouldſt confound, we have both from Chriſt and by him, but they are not both one.
B. How their Salvation was wrought out with fear and trembling, and …t it was God which wrought in them to will and to do of his own good …ure.
Reply. As to the firſt of theſe, we ſhall have an occaſion to mention when we come to that part of the Book wherein he goeth about to prove all God's people to have been Quakers. The other is true, and … own God's working in us, both to will and to do every thing that … good; but yet neither our willing nor doing by his enabling of us, is the Righteouſneſs that Juſtifieth us in the light of God. Theſe are all thy Arguments to prove we are Juſtified by a Righteouſneſs within, not without, how ſtrong they be, let the Reader Judg.
After ſome Repetition of my words in the Epiſtle, viz. Of Chriſt's being amongſt us, and that I ſaid, we eat his Fleſh and drink his Blood, that we have Chriſt both within and without, &c. Thou Paraphraſeſt thus.
B. Now if Jeſus Chriſt dwelleth in you, doth not the Saviour dwell in you? and if you eat and drink his Fleſh and Blood, is it not then in you?
Reply. The Saviour Chriſt is in us by his Spirit, but yet neither is the whole perſon of Chriſt in us, for he is Man as well as God: this Union doth not confound our Perſon and his Perſon, nor our Actions and his, but they are diſtinct; neither is this In-dwelling and Union the Righteouſneſs that Juſtifieth us; we eat and drink his Fleſh and Blood by Faith, ſo have the benefit of his Obedience, Sufferings, and Death, the Spirit cauſing us to truſt to the Merit of them as Sinners: but yet the Fleſh and Blood of Chriſt is not in us, unleſs the Quakers will turn Carpocrations, that aſſerted that they did really eat the ſubſtantial Bodily carnal Fleſh and Blood of Chriſt; or Papiſts, that aſſert the very Fleſh, Blood, and Bones of Chriſt are turned into the Bread, or rather the Bread into the Body of Chriſt. Yet the Quakers have aſſerted this, that the Man Chriſt is within us, meaning nothing but the Light within, but of this before. Thou intimates thus much here Baily, that the Fleſh and Blood of Chriſt is nothing elſe but the Light that is in every carnal wicked Man.
In the cloſe of Pag. 36. B. Would not this be madneſs and folly for Paul to ſay, I count all loſs and dung, that I may Win Chriſt, and that I may be found in him, not having thoſe Gifts and Vertues which the Spirit of God worketh in me?
Reply. I query and Anſwer plainly, whether thoſe Gifts and Vertues of the Spirit which he had within him were not his own Righteouſneſs, (i. e.) his own Faith, Love, Humilty, and Prayers, Tears, Faſtings, that proceed from hence? were they not his own? was it Chriſt, or Paul that Believed, Loved, Prayed, &c? all the Logick thou haſt, Baily, cannot gainſay, but that it was Paul; and if ſo, then it was not madneſs and folly to ſay, but the Wiſdom of the Spirit of God taught him ſo, viz. That he would be found in Chriſt, not having thoſe Gifts and Vertues that the Spirit had wrought in his Mind to Juſtify him in God's ſight; for there are defects in all theſe Gifts, Faith, Love, &c. and in all our Holineſs; and remember, God chargeth his Angels with folly, and might well have charged Paul with Madneſs and Folly, if he had truſted to his own Righteouſneſs to Juſtify him in his ſight: I wiſh thou wouldſt ſee thy own Pride, Hypocriſie, Ignorance, Phariſaiſm. Anſwer any of you: Could ever Paul have the leaſt temptation to truſt to his Phariſaical Righteouſneſs after he was converted then ſurely it was this Sanctified Righteouſneſs he here ſpeaks of, which he ſaw would come ſhort to Juſtify him, but thou art otherwiſe mindded (as it's ſaid in Phil. 3. by Paul) God reveal it to thee in due time: many of us were thus minded for ſome time, but now through inlightnings we follow Paul's example in this Truth, and are like-minded with him herein.
B. And pag. 11. Thou ſayeſt, viz. The Quaker goeth about to make his own Righteouſneſs to ſtand: yes, and blame him not, if it conſiſts in thoſe Gifts and Vertues that the Spirit of God worketh in his mind, how is any a true Chriſtian without theſe?
Reply. Thou haſt ſaid more here through thy ignorance of the Righteouſneſs of God, than thou dareſt ſtand to; dareſt thou ſay that thou wouldeſt ſtand or fall before the infinitely Holy God, and have him deal with thee for ever in his exact Juſtice, according as thou haſt been found in the moſt holy Exerciſe of any of the Gifts and Vertues of the Spirit? ſpeak. The Prophet ſaith, Enter not into Judgment with thy Servant, for in thy ſight ſhall no Man living be Juſtified, Pſal. 143. 2. but here is a Prophet ſaith, Thou mayeſt, Lord, to the utmoſt Judg me, for I have Gifts and Vertues enough of the Spirit in me to Juſtify me in thy ſight. In Pſal. 130.3. The Pſalmiſt ſaith, If thou Lord ſhouldeſt mark iniquities, O Lord, who ſhall ſtand? Yea, ſaith this Phariſee, but I ſhall, and my Righteouſneſs too, for it conſiſteth in the Gifts and Vertues of the Spirit; and let God mark iniquities never ſo narrowly, I ſhall do well enough. Job a perfect and upright Man ſpeaketh on this wiſe, Chapt. 9.2. How ſhall Man be Juſt with God, v. 3. If he will contend with him, he cannot anſwer him one of a thouſand. But here is a perfect Man that ſaith, Man may be Juſt with God, and if God doth contend with him, he hath the Gifts of the Spirit which Job belike had not, and this Righteouſneſs ſhall ſtand; and thus W. B. can Anſwer God every thing in every thouſand that is laid to his Charge. V. 15. Whom though I … Righteous, yet would I not Anſwer, but make my ſupplication to my Judg, yea, v. 21. Though I were perfect, yet would I not know my Soul; … 30, 31. Though I waſh my ſelf in Snow water, and make my hands …ver ſo clean, yet ſhalt thou plung me in the Ditch, and mine own Clothes …all abhor me. But W. B. ſaith, he will Anſwer God in this his perfection, and this ſhall be his Anſwer, viz. That his Righteouſneſs ſhall ſtand, and he will know his own Soul thus adorned, and let God plung him if he can, he will adventure it: The Heavens are not clean in … ſight, the Scripture ſaith in the Book of Job; but Baylies Righteouſneſs is clean in God's ſight. He chargeth his Angels with folly: no mat… for that, Bayly cannot be charged, for his Righteouſneſs conſiſts in the Gifts of the Spirit. But have not the Elect Angels the Gift of the Spirit? But it's likely not in ſuch a Degree as this Man, or they have more mixture of evil in the exerciſe of them than this Prophet: I err not in calling thee a bold proud Man for this ſaying. I will give thee a Teſtimony out of Foxes Monuments, of one of the Martyrs, ſee how it agrees with thy Doctrine; in the third Volume, pag. 418. Anno 1555. in a letter of Robert Samuels, written to the Chriſtian Congregation, declaring the Confeſſion of his Faith, theſe are his words, viz. All the Works, Merits, Deſervings, Doings, and Obedience of Man towards God, although they are done by the Spirit of God, in the Grace of God, yet being thus done, be of no Validity, Worthineſs, Merit before God, except God for his Mercy and Grace account them worthy for the Worthineſs and Merit of Chriſt Jeſus, &c. And thou contradicts thy Brother John Crook, who in his words acknowledgeth, that he looks to be accepted not for works of Righteouſneſs that he had done, not for the works ſake only, though wrought by the Spirit; yet here that which is wrought by the Spirit muſt Juſtifie us in Gods ſight, otherwiſe thou ſayeſt nothing; for we ſay that none are true Chriſtians without the Gifts of the Spirit, but yet theſe do not Juſtify them in God's ſight: Juſtification and Sanctification go hand in hand, our ſtate and Relation is changed, there is Juſtification; our Nature, there is Sanctification, the Gifts of the Spirit and Regeneration flow from Juſtification; in order of Nature, though not of times; we are Juſtified before we are Renewed, forgiven before Sanctified.
Pag. 37. I cannot well paſs over one paſſage in Bailies Railery, ſaying, that I am like Jannes and Jambres, that withſtood Moſes, proclaiming … folly, a Phraſe uſed frequently by the Quakers.
Reply. After that lof…y Anti-evangelical Speech that he had uſed before, touching his own Righteouſneſs how it muſt ſtand, it will … be amiſs to caſt our eye to the Scripture where this is mentioned, 2 Tim. 3. 8. and view that ſort of Men there deſcribed, and ſee if they were not Quakers, if of any ſort, v. 2. Boaſters, proud, Blaſphemers, v. 3… fierce, diſpiſers of them that are good, v. 4. Heady, high minded, v. 5. Having a form of Godlineſs, denying the Power, v. 7. Ever learning, never coming to the knowledge of the Truth, v. 8. Men of corrupt minds, of no Judgment concerning the Faith: Theſe were they that were Seducers, which did reſiſt Pauls Doctrine, as you may read in this Chapter.
B. And it's known to thee and all the world, that the Quakers own … other Righteouſneſs to be Juſtified by, but the Righteouſneſs of Jeſus Chriſt, the Righteouſneſs which is of God by Faith in him.
Reply. But now it's too late to deceive with theſe good words. We ſee your cunning Craftineſs, this Righteouſneſs of Jeſus Chriſt that you plead for, he is only the Author of, not the Subject, it is no… his Perſon according to your Divinity, but in our Perſons; it is nothing but Sanctification the Quakers think, nay, nothing but an Obedien… to the Light that every Man hath.
B. According to the Scriptures of Truth.
Reply. But yet not worthy to be the Quakers Rule, its well we call theſe Scriptures our Rule, which are owned by the Quakers to be Scriptures of Truth.
B. And yet deſire that the Gifts and Vertues, that the Spirit of God works in our minds, may ſtand.
Reply. But why doſt not thou ſpeak out? do you deſire that they ſhould ſtand for Juſtification?
B. Had not Gamaliel more Wiſdom, and Patience, &c. Who ſaid, i… the Work was of God it would ſtand, and they could not overthr… it?
Reply. That work was the Preaching of this Doctrine that we aſſert, as thou mayſt read in Acts 3.30, 31. The Death of Chriſt and his Exaltation, and Repentance, and Remiſſion of ſins through him, which Doctrine ye do plainly oppoſe, and inſtead of Jeſus of Nazareth ye ſet up Nature in his ſtead; and ſay,
B. Man's own Righteouſneſs is Rotten, and muſt fail, as in the laſt page of your Book.
Reply. The young Man ſpeaks this of a Righteouſneſs that ſome go about to ſet up in oppoſition to the Righteouſneſs of Chriſt, apprehending (which is true) that there is no Chriſtian that hath any … of an inherent Righteouſneſs, but is ſo much inlightned, that …eſeeth the way of Juſtification by the blood of Chriſt: whoever then hath any ſuch thoughts, to make inward Righteouſneſs to ſtand for Juſtification, have indeed no true inward Righteouſneſs, but its meerly …; they never had the Spirit aright, nor Faith, how can their Righteouſneſs be but Rotten; though indeed comparatively to Chriſt's perſonal Righteouſneſs, all Righteouſneſs is but Rotten, in that there … mixture of the Fleſh, in the exerciſing all the parts of it, though the Spirit of God be holy and pure that is the Author of it.
B. Who is Antichriſt now, W. H. the Quaker, or thee? Read 1 John … 3, 4. and conſider.
Reply. It's well W. B. If thou wouldeſt ſtand to the Teſt of this Scripture: have you confeſſed, that Jeſus Chriſt is come in the Fleſh? … which of the Quakers (you will ſay) ever denyed the Hiſtory? … do not the Devils own the Hiſtory to be true? yea, they gave their Teſtimony, That he was the Son of God, Mat. 8.29. Then this is not …, there muſt be ſomething more; Now ſurely, Chriſt's coming … Fleſh was for ſome end, ſome great end; we ask what it was? To be a propitiation, or only as an Example? if you think that Chriſt … not to offer up himſelf as a Sacrifice to atone Juſtice, and ſo to expiate for ſin, you do deny Chriſt to be come in the Fleſh. Again, what is become of that Fleſh? we ſay it's in being ſtill in Heaven, Chriſt is … ſtill, hath the Nature of Man in Union with the Godhead; but … for you to cry up a Light in every Man to be the Chriſt, the Mediator, and ſo to overturn the Manhood of Jeſus, you plainly deny Chriſt to be come in the Fleſh: he is come in the Fleſh in Man's Nature you ſay, but that Nature is vaniſhed, you conceive, and Chriſt with… … a great Idol, as Pennington writ in a letter to Cobbet. And muſt this Manhood of Chriſt ever be ſeen again? no, we are called Gazers by the Quakers, that ſpeak any ſuch thing. Why, but ſurely this wa… implyed in this comprehenſive Character, viz. Chriſt to be come in the Fleſh; Is not he in that Nature to Judg the World, Acts 17. by … Man whom he hath appointed? was not this one end why he took it … him? but the Quakers deny any ſecond coming, but that coming to their Spirits and hearts, in Obedience to the Light: now who is Antichri…
Baily. To deny the Propitiation, Sacrifice, to ſay there is no Juſtification, No Remiſſion of ſins, indeed no Reſurrection of Chriſt, (For if Chriſt … no Manhood now, how can we ſay his Body roſe, what became … after the Reſurrection) no Aſcenſion, no Interceſſion, no ſecond … therefore by all my diſcourſe with them, and peruſing of their Writings, I believe it thorowly, and believed it when I writ, and writ it then deliberately, calmly, and ſo do now, and am willing to … of your Faces, in the moſt ſolemn publick Meetings you have, to make it good, that your Doctrine is Antichriſtian, and in Diametrical oppoſition to the Apoſtles Doctrine.
B. For we can prove our Doctrine to be parallel with the Doctrine of the Apoſtles, and Chriſt himſelf, by the Scriptures of Truth.
Reply. I ſuppoſe thou meaneſt that the Doctrine George Fox brought out of the North, is of equal authority with that of the Apoſtles Paul, Peter, and John, what ever it was, nay with that of Chriſt, in that George Fox was as infallibly inſpired as any of them thou Judge…, in this 38. Page, the Reader may take notice of this paſſage.
B. I teſtifie for God, you call his true and faithful Witneſs in you … Devil.
Reply. Is this one of the Teſtimonies that the Quakers give for God to teſtify to a Lye, a plain Lye? Where do we call his true … faithful Witneſs in us the Devil? The Devil (the young man …) had two Cards to play, which were Objections, &c. The ſum is th… viz. He was tempted once to be looſe upon the breaking in of Light and again to deſpair upon miſapprehenſion, that only ſins to the … of Converſion were taken away by the blood of Chriſt. Now … is it but the Devil, that would drive Souls either into Looſneſs or Deſpair? but how any can ſay, that he calls the Light within the Devil from hence, I ſee not. There is only thus much in it, that after God undeceived him, and had ſhewn him that the Light within was not the Chriſt, nor ſufficient for Salvation, but rather miſguided him… ſeveral things: and then the Spirit of Jeſus did truly lead him to … right Chriſt, and gave him ſome ſound knowledge; then ſteps in S… tan with his Temptations to blind and miſlead him. Thou mighteſt … well ſay, that when-as it is writ, That Chriſt ſpoke to Peter, Get … behind me Satan, that was the Light within, Chriſt calls it Satan. Whe… he told Peter that Satan had a deſire to Winnow him: (i. e.) the Light within, the true and faithful Witneſs he ſpeaks this of.
B. It's the Word of the Lord unto you all.
Reply. And yet quarrels with us, for calling the Scriptures the Word ….
B. And thou W. H. ſaith, the Quakers catch many ſimple hearts, and … them in perfect Popiſh Slavery and Bondage; and calleſt them Foxes, … Seducers.
Reply. This hath been made good abundantly in the Anſwer to Crook, where he takes notice of the ſame thing: and here is not a word ſpoke …, to any purpoſe, to invalidate my Charge. Let the Reader new my Lines, which would be tedious to tranſcribe: Only pag. 39. …. 3.
B. The Papiſts would Condemn and Judge thee to be an envious Hypo…, ſhould theſe Lines come to their hands, who are as oppoſite to us (in … Religious ways of Worſhip) as Darkneſs to Light.
Reply. Let the Reader take notice, that here Bayly hath ſhewn as … ingenuity as in any part of his Book, in that he doth tacitly imply, … the Papiſts and Quakers agree in Doctrine: It's only in Worſhip that they are Oppoſits. And what agreement there is, may be ſeen in … Parallel.
Baily. And are wholly without with thee in their dark imagination.
Reply. Thou mayeſt ſee that many of the Papiſts are for Mental Prayer; Paſſive Unions; a State of introverſion; attendance upon God in the depths of the Spirit: internal Solitude: Thou art miſta…, here thou mayeſt learn many brave myſtical words from Mr. … that ſpeaks frequently of the Deiform fund of the Soul.
B. And again ſayeſt thou, If ever Satan was transformed into an An… of Light, It is in this People: and ſayeſt they ſwarm like Locuſts, and … have an Impudent Enemie to deal withal.
Reply. There is not any thing ſaid by thee to take off this Charge: … only, thou askeſt what evil the Quakers have done me? how they … to be my Enemies? promiſeſt that if they have wronged me, that they will right me. I know what I have ſaid is true: and withal that … and wrong that the Quakers have done me in their Railings, … Language to my Face, behind my Back, the falſe Reports they … raiſed of me, may eaſily be paſſed over, in that I ſee it is their … way to deal ſo with all their Adverſaries: but their greateſt … is, in Adulterating the Goſpel, perverting Scriptures: Their …, fulſome, loathſome Errors, whereby they offend the Ears and … the hearts of all the Godly in the Nation. And if you ſhould right me and others herein, it would be well, if thou and John Crook, and George Whitehead and William Penn, would write Books of Retractation in unfeigned Repentance.
B. For it is Chriſt in them, the Hope of Glory, which thou haſt bl…ſphmed, who is the true Light that lighted every Man that cometh into the World: to whom all the Angels muſt bow.
Reyly. Now I thank thee for this plain Teſtimony: If you would always thus plainly ſpeak out, then would the people loath you, and ſpew you out: but thou wilt deny thy words again.
Here Reader, thou ſeeſt the Light within, which every Heathen hath, and every Man living, that cometh into the World, is, according to Baily, a perſon, and the very Chriſt. He that was Preached of among the Gentiles; that hath Riches of Glory treaſured up in him; that is both the ground and cauſe of all the hope of Salvation that any hath: That all the good Angels muſt Worſhip; and do Worſhip. And all the Devils are ſubject to him. No wonder a few Quakers Worſhipped the Light in Nailor: For all the Angels ought to Worſhip it. No wonder thou chargeſt me with Blaſphemy, for ſaying that the Light in every Man was not the Chriſt of God; when-as thou haſt made it thy God, and Worſhipt it: if this be true thou haſt ſaid here, I am juſtly Charged by thee. But art not thou Baily, guilty of groſs Idolatry, and wouldeſt make all the elect Angels Idolaters with thee? I charge thee with Idolatry; and it will lie at thy Door: and thou canſt not extricate thy ſelf.
B. As for their Swarming which thou envieſt, it's not like Locuſts, the is thy miſtake. But as the Stars of Heaven, and as the Sand upon the Sea-Shoar, ſhall the Seed of Abraham be, who rejoyced to ſee Chriſt day.
Reply. I envy you not for your Multitudes: neither writ I that … Envy: For I have ſaid it to ſeveral Quakers, that no other is to be expected, but that this Gangrene, Leproſie, Plague, will ſpread apa… Error runs like Wild-fire. Chriſt's Flock is but a little Flock, Tru…h prevails but ſlowly, If there be ten, yea a hundred turn Quakers, for one Chriſtian, it's no more than what I look for.
But W. B. If I had uſed ſuch a Phraſe as thou uſeſt here, thou thy ſelf would have laughed at me: and the Reader may well ſmile at it viz. That the Quakers ſwarm like Stars: and ſwarm like the Sin… udon the Sea-Shoar. Swarm ſurely is a word properly uſed to Vermin… not inanimate Creatures, and ſo better to Locuſts than Stars: Locu… are living Creatures, gendred of Corruption, and who are they th… are made up of all the Corrupt Errors that have been theſe many years Revel. 9.3. It's ſaid of the Locuſts there, that they came out of the ſmoke that aroſe out of the Bottomleſs Pit: Which Pit is ſurely Hell. …ll Error ariſeth from hell; and is as ſmoke; ſtinking, offenſive, darkning. Now what a ſmoke of Error has been in this Nation for a long while; and who are they that have come out of the Smoke, like Locuſts for number? v. 7. It's ſaid, That they were like Horſes prepared for the Battel: What Boldneſs, what Courage, what Ruſhings into Sufferings, and Dangers and Oppoſitions, hath there been in this people, wherein they vainly Glory? V. 10. They had Tailes like Scorpions: What a fawning, flattering, inſinuating way have they in their proſelyting people to them? But there were Stings in their Tailes: O what Venome, Poyſon, Wounding and Death to the Soul, is there in their Errors! And hath it not been ſo? As in this place of the Revelations, it's ſaid, that the Graſs, the green thing, the Tree, (i. e.) the Living, Fruitful, Eſtabliſhed Chriſtian, have not been hurt by them: They have wounded none of them: Only thoſe that had not the Seal of God upon their Foreheads. If it were poſſible the Scripture ſaith, they would deceive the very Elect: but it is not poſſible.
B. And as the Sand upon the Sea-Shore, ſo ſhall the Seed of Abraham be.
Reply. Whoever have not the Faith of Abraham, cannot be the Seed of Abraham.
B. Who rejoyced to ſee Chriſt's day the true Light, &c.
Reply. Abraham had that which thou calleſt the true Light, when he was an Idolater; and therefore this rejoycing to ſee Chriſt's day was h…s ſeeing by Faith, that a certain time would come, of the Meſſia's being born of his Seed; Abraham's Seed according to the Fleſh, it being ſo promiſed by God, viz. In thy Seed ſhall all the Nations of the Earth be bleſſed: Not, W. B. as thou thinkeſt, to ſee the Day of George Foxes …roaching this Error of Quakeriſm in the North?
B. Pag. 40. Now to return to ſome more of the young Mans Words: Pag. 17. Where he ſpeaks of another Light which every Man hath not; by which he ſaw Salvation by a perſon wholly without him; whoſe Righteouſneſs being imputed to him: Is this like Scripture-Language, which ye call your Rule? See more of your Confuſion, and blindneſs. Did the Apoſtles of Chriſt Preach a Light that every Man hath not.
Reply. There be two or three things put together here, with which thou art angry.
1. That there is a Light that e…ry Man hath not.
2. That there is a Righteouſneſs imputed.
3. That Salvation is from a Perſon wholly without: which are all Truths; and I am ready to defend them.
The Firſt thou begins with, and asks, Whether the Apoſtles of Chriſt did Preach a Light, or of a Light, that every Man hath not?
1. Now I aſſert, and will make it good, that the Scriptures do frequently ſpeak of a Light that every man hath not: (Jude 19.) Natural or Souly, not having the Spirit. Now the Spirit is Light; and he that is but a Natural Man hath it not. Then this Scripture ſpeak… of a Light that every Man hath not. John 14.17. The Spirit of Truth whom the World cannot receive: If the World, (i. e.) Worldly Carnal Men cannot receive it; be ſure they have it not. Luk. 8.10. To you it is given to know the Myſteries of the Kingdom of God; but to others in Parables; that ſeeing they might not ſee, &c. Now here is a Light that the Diſciples had, which the others had not. Matth. 11. Thou haſt hid thoſe things from the Wiſe and the Prudent, and haſt revealed them to Babes: Then the Wiſe and Prudent to whom the Father reveals not Heavenly things, want this Light that other Babes have. Iſa. 60.21. Darkneſs ſhall cover the Earth, and groſs Darkneſs the people: but the Lord ſhall ariſe upon thee; and his Glory ſhall be ſeen upon thee. A Prophecy of the Church that ſhould be in Goſpel-times: All excepting theſe, he ſaith, will be in Darkneſs: as Goſhen had Light when all the reſt of Egypt were in Darkneſs. Here is a Light that the Church hath that none other hath: This Light that they were to have in a diſtinguiſhing way, was the Spirit in their Hearts, and Gods word in their Mouths: According to God's New Covenant, Iſa. 59. and the laſt verſe, As for me, this is my Covanant with them, ſaith the Lord, My Spirit that is upon thee, and my words which I have put in thy Mouth, &c. When thou writeſt, be ſure thou omit not anſwering theſe Scriptures plainly, or elſe Recant for ſaying, that it is a ſtrange erroneous Doctrine, quite contrary to the General Teſtimony of all the Holy Men of God in all ages.
B. ſaith, What is that other Light, beſide the true Light; That it may be known diſtinctly, according to plain Scripture? And in the next Parag… If you are not able to give us an account of this Light which every Man hath not a meaſure of, we ſhall juſtly Judg it to be a meer, dark, and vain Imagination of your own Brains: and asks in p. 41. Whether every one hath two Lights in him? And whether they differ in degree only or in kind & nature?
Reply. This is ſomething worth while to Anſwer to. I am glad; (following thee ſtep by ſtep in every line:) that I have brought thee hither. It had been fair if thou hadſt promiſed, that if in any plainneſs I lay down this thing thou deſireſt, and Anſwer thy Objections; that thou wouldeſt have left the dark, vain Imagination of thy Brain, and own this to be a Truth; and ceaſed thy Quakeriſm.
1. I Grant that there is a Light in every Man; a ſpark remaining in …llen Man of that Light that Adam had in a full Flame before his Tranſgreſſion in his time of Innocency.
If ye ask me what it is? I Anſwer, ſome Principles of Common Truth, fixed in the Mind of Man.
2. What can it effect? How far can it go?
1. By this, Man may know ſome Divine things: viz. That there is a God; and that he is to be Worſhipped: Therefore, every Nation have had ſome kind of Worſhip.
2. Hereby Man may diſcern betwixt ſome Moral Good, and Evil. As the Heathens ſaw hereby Murther and Adultery to be Evils; and therefore made Laws to puniſh thoſe that were guilty of them.
3. Man may hereby, and by the help of Conſcience and the Common Reſtraining Power of God, be kept from many Evils; and do many Duties that lie before him, for the profit of his Neighbour, for the good of the Society or Common-Wealth wherein he dwells: for this one thing he ſeeth by it, viz. the Judgment of God (i. e.) Juſtice to puniſh ſin; and this makes him fear.
4. From this Light, is that power in Man, which he feels, of condemning and excuſing. He may know many things to be good, and his duty to do them; now, when he doth according to this knowledg of his, reflecting upon it, he hath Peace; his Conſcience will be quiet: if not, there will be trouble through the many reaſonings that will be in Man; and fear of Judgment.
5. This Light is greatly helped and increaſed by the conſideration of the Works of Creation, Rom. 2.19, 20.
6. More by the reading of the Scriptures, hearing the Word preached, converſe with Chriſtians. And let it be noted, that the Quakers had the Improvement of the Light, this way, though they will not acknowledg it. In India, we hear but of little Improvement of it.
7. Many that live not up to this Light, will be very inexcuſably Condemned.
8. And thoſe that walk according to it, doing ſome things contained in the Law, do ſhame, Judg and Condemn thoſe that pretend to Chriſtianity, and yet live not in Righteouſneſs and Sobriety. And ſhall not Ʋncircumciſion, which is by Nature, if it fulfil the Law, Judg thee, who by the Letter and Circumciſion, doſt tranſgreſs the Law, Rom. 2. 27.
Queſt. 3. What can it not ſhew to Man?
1. It cannot ſhew to Man, how ſin came into the world. None of the Heathens ever ſpoke of this, it is known only by the Revelation of the Hiſtory of it, in the Scriptures.
2. It doth not ſhew to Man, neither can it, that the firſt motions to evil in the heart, (though not conſented to,) are ſin. None of the Philoſophers ſaw this: Paul ſaith, Rom. 7.7. I had not known Luſt (i. e.) Concupiſcence, Deſire; (to be ſin, he means;) except the Law (That is, Moſes Moral Law) had ſaid, thou ſhalt not Covet, or deſire: He knew it not by all the Light of Nature within.
3. It doth not ſhew Unbelief to be a ſin: a ſlighting and contemning, and rejecting Jeſus of Nazareth, as the ſealed Mediator, John 14.8. He (i. e.) the Comforter, ſhall convince the World of ſin, becauſe they believe not. Now this is plain in the Quakers; who following the Light, do ſo much contemn the Perſon of Jeſus; and his Righteouſneſs.
4. It ſhews not to Man, ſome Moral Evils. The Heathens ſaw not Fornication to be a Sin, by all the Light they had: Poligamy was not accounted a ſin by them: Nor Revenge a Sin: Nor Vain Glory, &c.
5. It doth not ſhew the right way of Worſhip, that is by Scripture-Revelation only: Therefore the Heathens always ran into Idolatries and falſe Worſhips.
6. It will not ſhew to Man, the neceſſity of the New-Birth. Every Man while in his Natural State, knoweth not hingof this: It is a Riddle as it was to Nicodemus that had more than the Light within, the Light of the Scriptures.
7. The Myſtery of the Redemption of Man from the Fall, by the Sacrifice of Chriſt; It's utterly ignorant of it, cannot ſee any thing of it; nor ſhew it to Man. But this ſeems fooliſhneſs to Man, the Doctrine of being ſaved by the Croſs of Chriſt. It was ſo to the Greeks; and is ſo to the Quakers at this day. None of the Heathens therefore ſpoke any thing of Redemption by Chriſt; if they did, they had it from Moſes Writings, and the Prophets. No, theſe things are too high: 1. That very God, ſhould become very Man. 2. That a Virgin ſhould bring forth. 3. That by giving up that Body that he took into Union with himſelf, unto Death, he ſhould make Atonement to God's Juſtice; and expiate for all the ſins of all thoſe that were given to him. Theſe, Man that hath no more than the Common Light, cannot, will not receive.
8. The Reſurrection of the ſame Body, is a thing that this Light will not diſcover. It is only the Scripture-Revelation. The Heathens knew nothing of this; but it was a ſcorn to them; Jeſus, and the Reſurrection. And the Quakers, attending to the Light within more than the Scriptures, do err as to this Truth and gain ſay it.
9. It cannot ſhew, That the Soul of a Saint is immediately with Chriſt upon the departure from the Body: nor indeed, any thing of a future ſtate. This muſt be known by Scripture-Revelation: According to that 2. Tim. 1.10. Life and Immortality was brought to Light through the Goſpel.
2. There is a Light that every Man hath not, but is peculiar to the Saints: Thoſe that are born again, and converted from their fallen Eſtate and condition; and put into another ſtate, through Chriſt Jeſus. This we have proved before, from the Scriptures; only will add thus much, viz. God ſuffered all Nations, it's ſaid, to walk in their own waies, Acts 14.16. but had at that time a people, Iſrael, in the midſt of the Nations; Of whom he ſaid, Pſal. 147. He ſhewed his Word unto Jacob, his Statutes and Judgments unto Iſrael: he hath not dealt ſo with any Nation; and as for his Judgments they have not known them. Here it's plain, he gave Light and Knowledg to Iſrael, and ſuffered others to walk in their Natural blindneſs.
3. This Light is at the ſame time in a Saint, with the other, that is … ſaving Light.
4. This Light is a true Light, as to it's kind and Nature; as far as it will reach.
5. But that this Light that every Man hath, and that we ſpeak of which every one hath not, are two different Lights, as to kind and Nature; and not only as to Degree; as the Quakers would have it; I prove as followeth.
1. If the Roots from whence theſe two Lights do ſpring be different, then the Lights differ in Kind and Nature: But the former is true, Ergo.
Chriſt as a Creator, is the Root and Fountain of this, that every one hath; but Chriſt as Mediator, is the Root of the Light that the Saints have. I prove that the Light that every Man hath, is from Chriſt only, as Creator.
If whatever Adam had in his State of Innocency, was only from Chriſt as Creator; not as Mediator: Then this Light that every Man hath, is only from thence: But the former is true, Ergo.
If the Light that every Man hath, be only a remnant of that ſame Light that Adam had in Innocency; Then the conſequence will hold; But it is only a remnant, &c. Ergo.
If it be nothing but Nature, then the Minor of the laſt Syllogiſm is true: viz. that it is nothing but a remnant of the Light that Adam had in Innocency: But it's no more than Nature; which I have proved before.
Argument 2. If the Light that every one hath, differ only in Degree, and not in Kind from the Spirit of Regeneration; then the moſt wicked ungodly perſon may be ſaid to be truly Gracious, and Sanctified, and Regenerated; though not in ſuch a high Degree as a Godly one. For the ſmalleſt Wire of good Gold, is as truly Gold as the whole Wedg, though not ſo much: Water hot in the ſecond or third Degree, is as truly hot, as that which is hot in the ſixth or eighth Degree. He that is ſtrong in a leſs Degree, is as truly ſtrong, as he that is in a greater Degree: But what a ridiculous thing is it, to ſay, that the moſt wicked Man is a true Believer; a true Saint? When-as he is ſo far from this, that he is not truely Moral and Civil?
3. If they differ only in Degree, then a Regenerate Man and an unregenerate, differ no more from one another, than a Babe in Chriſt, and one ſtrong in Chriſt; — But to ſay this is falſe, Ergo.
4. If having the Light within, be conſiſtent with all manner of Wickedneſs, and continuing in it to the end; but the having of the other Light is not: Then they ſurely, differ in Nature and Kind: But the former is true: as all ſee and know daily. Many that have the Light within, which the Quakers ſpeak of, are Wicked, Ungodly, and continue …to the end. None that have the Spirit of Regeneration, are ſo, and continue ſo: They may fall into ſin, but do not continue in it; nor make a Trade of it. He that is born of God cannot ſin; becauſe he is born of God, 1 John 3. 9.
5. If a Man may have the Light within which the Quakers ſpeak of, and yet be dead in Sins and Treſpaſſes; but not the other, but muſt needs be ſpiritually alive; in that it is the Principle of Spiritual Life; then they differ in kind. But the former is true: For every one had the Light within: the Quakers grant; But every one is not Spiritually alive; but moſt dead in ſins and Treſpaſſes: Ergo.
6. If thoſe that have the Light within (which the Quakers ſpeak of,) may go to Hell with it: and the damned in Hell have it ſtill in them; then they differ more than in Degree. But the former is true: Otherwiſe what is that which accuſeth in Hell, and condemneth in Hell? Anſwer. But now to ſay, that any part of the Spirit of Regeneration, Adoption, goeth to Hell; and is in the Damned, would be ridiculous, if not Blaſphemous; Ergo.
7. If Fleſh and Spirit differ more than in Degree, then theſe two Lights do: But ſurely, Fleſh and Spirit differ more than in Degree; Ergo. All the Light that every Man has, as he comes into the World, is but Fleſh: John 3. Whatſoever is born of the Fleſh, is Fleſh. Now Fleſh and Spirit are ſo far from being of the ſame kind, that they are contrary one to another; and luſteth one againſt another.
Baily. If thou writeſt again, Anſwer theſe Arguments fairly; then thou mayeſt go far to reduce me to thy mind in this point; if it were poſſible to forget my experience: Who knew a time, when the Lord gave a Light; which I perceived by its workings and operations in me, was of a different Kind, from that which I had from my Childhood. I dare in this point, appeal to any that have had experience of the work of the New-Birth upon their hearts.