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Richard Baxter's book called, ‘A second sheet to the ministry, justifying our call against the Quakers.’ His principles follow.
Because the children of God cannot feed his ungodly lusts, therefore he is complaining to the magistrates. So he is one of the complainers and murmurers.
Principle. He said, ‘that Timothy was not to hold fast what he had directly received from God, but what he had received from Paul.’ See page 5.
Answer. In this you are contrary to the apostle, who told him: ‘stir up the gift that was in him, and keep the faith,’ (which Christ was the author of), and that would not contradict the apostle's words who was in the faith; and what Timothy received from God, he was to hold fast, in which he had unity with the apostle.
Principle. He said, ‘The Holy Ghost is to help us in keeping what is committed to us, and not to reveal more.’ See page 4.
Answer. Timothy could not know doctrine except by revelation, and doing the will of Christ. How you are exalted, who would put lies upon the apostle, and limit the Holy One, and set bounds to the just, and be a teacher of the Holy Ghost, to say what it must not reveal! How you are exalted in this above all that is called God, and blasphemously sit in the temple of God! You would be a teacher of the Holy Ghost, who must be the teacher, and tell what it must reveal, and what it must not reveal! You must be stopped for your presumption. If you have nothing but what the Holy Ghost has given forth, the form of words, the church of Rome has the same, and all the false prophets upon earth; and antichrists, seducers, and devils get the scriptures given forth from the Holy Ghost, and hold these words in the unrighteousness, and resist the Holy Ghost, and say he must not reveal more. These come under the judgment of the Almighty; God's decree is against them.
But the spirit, the Holy Ghost ‘leads into all truth,’ and reveals; and the apostle tells the saints to wait for the revelation of Jesus. And the grace was brought by the revelation of Jesus, and the secrets are revealed to those who fear God, and the ‘spirit reveals the things of God,’ but you say it does not reveal any more; which shows you do not know the scriptures, nor God, nor the spirit.
Principle. Because you say, ‘you have the scriptures of the prophets and apostles, and Christ's words, and so are not to look for new prophets, and that that would be a question to the church, and that would show a change in Christ.’ See page 6.
Answer. In this you have shown yourself of what generation you are; for there has been the mother of harlots, that has drunk the blood of the prophets, martyrs, and saints. And those who drink the blood have the form, and get the sheep's clothing, but cry ‘prophecy is ceased, and revelation from heaven is ceased,’ only they have a standing rule, the scriptures without; and so here they have their clothing, the sheep's clothing, but ravened from the spirit, and so have denied the church in which there is prophecy, and the spirit of God; for where that is, there is prophecy among sons and daughters, but not among you apostates.
Principle. He finds ‘fault with a man who will not believe unless he sees, for instance, a man will not believe they are ministers of Christ, unless they work miracles. And will not believe there is a parliament, or Holland, or France, or Spain, unless he has been in them.’ See page 6 and 7.
Answer. You and your wits are compassed, for revelations and prophecies are now spoken forth and witnessed, and you cannot believe, because you do not see; and you are finding fault with others who do not believe because they do not see. You are seen and disapproved, and so now because you judge others, you are judged yourself, who are blind and out of the life. And many may see there is a Holland, and other countries, though they have not seen them with an outward eye. And we believe the ministers of Christ, though they do not work miracles; but that you are apostatized from them we do believe and see.
Principle. He said, ‘The saints were not to forsake the assembling of themselves together, as the manner of some was.’ See page 8.
Answer. That was in the time of the apostles, before the apostasy. But since the apostasy, the beast, false prophets, and murderers of the saints have gotten up, and assemble themselves together, and deceive the nations, and are breaking up the saints' meetings, who keep the testimony of Jesus and the spirit of prophecy, and overcome by the blood of the Lamb and the testimony of Jesus. Christ is the rock, and his church continues; but those who Christ said should come have come, the false prophets that should get the sheep's clothing. And John saw they had come, who went forth from them, and made war against the saints and the Lamb; but the saints and the Lamb shall get the victory. And we have come to the assembly of the saints, to what was before you were apostatized; for your assemblies have forsaken the saints, your fruits declare it.
Principle. He said, ‘Because they have the people's consent, and the magistrates' allowance, therefore that is true ordination.’ See page 11.
Answer. Balaam had the people's consent, and the heathenish magistrates' allowance, when he would have cursed the children of Israel, and so this is no proof of ordination. The [Jewish] chief priests had the people's consent; and many of the magistrates turned against Christ. So this is no ordination for ministers of Christ. The beast and the false prophet shall rise against the Lamb and the saints, and yet they shall have sheep's clothing; this is no proof of their ordination from God, but all this proves it is rom man. But those who have their ordination from God, are not owned either by people or magistrates, in their wills; but by those who fear God, and have come to the spirit of God, they are owned by that to which they minister; and they never went to the magistrates for their allowance [money]. And here again you are apostates from the apostles, and in the steps of the false prophets, whose ordination is by the consent of the people, and your allowance from the magistrates. Those who are from the allowance of Christ that he gives to his ministers, and the ordination of the apostles, that was not from man, nor by man.
Principle. You tell us ‘mark the canon of the Holy Ghost in Timothy.’ See page 11.
Answer. There is no such word as canon in Timothy; and you tell us of a Catholic church, and we cannot find any such word in scripture; but we perceive of whom you have learned these words, and what center and stock you come from, the pope, and not the apostles.
Principle. He said, ‘they have an uninterrupted succession drawn from the apostles.’ See page 13.
Answer. Your succession is from the pope, apostatized from the apostles, for you are out of the apostles' doctrine, and in all your whole worship you are corrected and reproved by scripture. Did the apostles set up a temple? Did they set up tithes? Did they set up your schools and colleges? Is not the pope the author of all these? Are not you his successors?
Principle. You say, ‘you are the ministers of Christ, because you have the scriptures and books,’ and such like, ‘and that you are not usurpers of the authority.’ See page 16.
Answer. Now there is not one of you all, who ever dared say, you have heard God's voice directly from heaven, or Christ's voice, or have the same spirit as the prophets, and apostles, and Christ had, or direct revelations from heaven as they had. So then you are in another ordination than they were in, and usurpers into the ministry, and intruders into those things you never saw. And cannot any one be as good a pastor or minister as you, since all your teaching is only from books and other men's writings? Why may not others learn the same books and writings, and so come to be teachers and pastors as well as you, since you have nothing but from books and writings, and old authors? Why may not all who read those be pastors and teachers, and so then where would the hearers be? And so with the life are you all judged, the spirit of God who gave forth scriptures, which was before your old books and authors were.
Thomas Higginson's book, called, ‘The Testimony of the true Jesus.’ His principles follow.
Principle. He said, ‘The word is not righteousness without the flesh.’ See page 3.
Answer. The word is righteous itself, and the flesh righteous as it became.
Principle. He said, ‘Men are presented perfect to God, and without spot, before any work done, or good whatsoever.’ See page 3.
Answer. There is none who does the work of God but he who believes; and he who believes overcomes the world, and his works are wrought in God, and he has the word of reconciliation in him. But by this doctrine of yours all the world is presented perfect to God; for he is the offering for the whole world. But those who believe are partakers, and those who do not believe are condemned. Yet I say, the Lord helps the unbelief of many, ‘who is the savior of all men, especially of those who believe;’ and men are not presented to God while they do evil, and before they are sanctified and holy.
Principle. He said, ‘The invisible things of God, and the eternal power and glory of God, may be known by that of God in every man, but not his good pleasure or purpose of grace.’ See page 4.
Answer. Is the glory seen and known, the godhead known, the invisible things of God, and the eternal power, and not the good pleasure of God, nor his purpose of grace? Does not the godhead dwell in Christ, and his fullness, bodily? And is not Christ the power of God? And does not he who knows God, and his glory, and his eternal power and godhead, know the son? Consider that; ‘For he who has known the son, has known the Father also,’ and grace, and the purpose of God.
Principle. He said, ‘Man may know God, and his eternal power, and godhead, and glory, and yet know nothing of the mystery of Christ, nor can that (which you say shows these things) lead unto the mystery of the knowledge of Christ.’ See page 4.
Answer. Where the eternal power and godhead is known, his power, his glory, and the invisible things of God, there is something of Christ known, the mystery. For ‘there is no one who knows the Father but the son, and he to whom the son reveals him.’ And he who knows the Father knows the son.
Principle. He said, ‘To say that Christ is within man, is to worship angels, and not to hold the head Christ.’ See page 5.
Answer. None come to witness Christ the head, except those who witness him in them, whom the angels must worship, who died and suffered at Jerusalem; and those who worship him in them, do not worship the angels; and those who are not worshipping him in them, are worshipping men, devils, or angels.
Principle. He said, ‘It is a bewitching of the mind, to preach Christ within the saints.’
Answer. Did not the same apostle who spoke to the Colossians, of ‘worshipping of angels, not holding the head,’ preach Christ in them? And he told them of ‘intruding into things they never saw.’ Did he not say, ‘Christ in you the hope of glory, whom we preach, warning every man, that we may present every man perfect in Christ Jesus?’ How contrary to the apostles and Christ Jesus you divide the word, who call this doctrine bewitching? And you who preach another doctrine contrary to his, are cursed.
Principle. He said, ‘To say the light in every one (with which Christ Jesus has enlightened those who come into the world) is the way to Christ and the Father, and is the sure word of prophecy that people are to take heed to, this is to deny the person of Christ, as the object of faith, and the scriptures as the rule of faith, and faith itself.’ See page 8.
Answer. In this you have shown your ignorance; for none know the person of Christ but with the light that comes from him; none know the mediator, none know the author of their faith, but with the light that comes from Christ; and none know the scriptures of truth but with the light. Christ is the rule of faith, and author of it, and the giver; and many may have the scriptures and not faith. So in this you do not divide the word aright, but are incapable of dividing the word. And that is the sure word of prophecy that shines in a dark place, which people are to take heed unto, ‘till the day dawn and the day star arise in their hearts.’
Principle. He said, ‘To say that redemption and righteousness are wrought within, is to bring Christ down from above out of heaven, or raise him from the dead, and to make the blood of Christ like another man's.’ See page 9.
Answer. Now Christ is not known to be the justification, but as he is known within, and redemption out of Adam's state in the fall. For ‘he who believes has the witness in himself,’ and ‘ceases from his own works, as God did from his, and enters into his rest.’ The world may profess Christ without them; but if he is not within them, they are reprobates, and shall fall short of justification and redemption. And if they do not have the son of God, they do not have life; and many will say, 'Lord,' but not do the things that he commands. And one of your generation of professors who wrote against the Quakers, said, ‘that the blood of Christ was corruptible,’ (and so it was like the blood of another man), and you say it is not. Now we say, that blood which cleanses from all sin is incorruptible; and those who witness Christ in them, and justification and redemption, need not say, ‘Who shall raise Christ from the dead, or fetch him from above,’ as you say.
Principle. He said, ‘Obedience to the spirit within, and Christ a worker and a lawgiver in their conscience, and a worker of it in their persons, but not as a savior; and what of God is felt or wrought in them, that they believe. While the unspeakable righteousness, operation of life in Christ reserved, with faith, liberty, joy and peace, etc., are hidden from their eyes.’ See page 10.
Answer. Now can any be obedient to the spirit within, and to Christ a worker, and a lawgiver; and feel the work of God in themselves; while the unspeakable righteousness and the operation of life hidden in Christ, and faith, and liberty, joy and peace is hidden from their eyes? Can a man know all these things, and yet not know Christ to be a savior? Here you are judged, and your knowledge; for he who knows these things, knows a savior; and let the righteous, whose eyes are open, judge how you divide the word.
Principle. He said, ‘Faith holds things as true in Christ, though hidden from sense and feeling.’ See page 11.
Answer. Then how do the righteous come to live by faith, if there is not a feeling in his faith? And how then does one come to have the victory over the world? And how does faith purify, if there is not a feeling? And how is it held in a pure conscience, if there is not a feeling? And does he come to have access to God through faith? And does not the scripture speak of those who were in the faith, felt and handled the word of life?
And was this without the faith of God's elect, or of sense? Therefore in this you may see how incapable you are to divide the word.
Principle. He said, ‘Those who define spiritual working for the grace of Christ, destroy Christ Jesus.’ See page 11.
Answer. They do not destroy Christ Jesus, who put spiritual working for the grace of Christ, for the works of the spirit do not destroy Christ; for where the works of the spirit are, there is the grace of Christ Jesus; and none own Christ, but those who are in the works of the spirit, and his graces; and they destroy Christ, and deny him, who are out of the works of the spirit, and his graces are spiritual workings.
Principle. He said, ‘The sight of the Godhead without faith in Christ, is the foundation of all false worships.’ See same page.
Answer. Can any have a sight of the Godhead, and not see Christ and have faith in Christ? And those who have faith in Christ, do they not see that the fullness of the Godhead dwells in him? And were not their minds turned from that of God in them (which declared the invisible things of him from the creation, even his eternal power and godhead) whom the apostle found fault with? Let all examine and judge, and read the scripture, Romans 1 and try.
Principle. He said, ‘Obedience to Christ within is a sentence of the law, not of grace, and denying Christ, overwhelming the afflicted in sorrow without hope, and turning the feet of the lame out of the way.’ And advises to beware of such doctrine. See page 12.
Answer. If so, people must beware of the doctrine of the apostle who told them to whom he preached, ‘Christ was in them except they were reprobates.’ And Christ was within them ‘the hope of glory.’ They turn people out of the way who keep them reprobates, without hope, and it is a denying of Christ, not to preach Christ within, and a keeping people under the law, which Christ is the end of. And where Christ within is, there is obedience, which is the end of the law, and there is grace.
Principle. He said, ‘The justification and redemption by obeying the light within, appears to his understanding to be a mystery of iniquity.’ See page 13.
Answer. Your understanding must come to nothing, for he who believes is justified from all things, and does not come into condemnation, and he has the witness in himself. And that lets him see his redeemer, his mediator, and savior, the light, which, walking in, he is cleansed from all sin, and so no mystery of iniquity, for the mystery of iniquity is out of the light; none see justification and redemption but with the light within, which comes from Christ who has enlightened him.
Principle. He said, ‘The ministration of grace cannot be known by the light which Christ has enlightened every man that comes into the world with.’ See page 14.
Answer. Contrary to John, who said, ‘As many as receive him, to them he gives power to become the sons of God;’ and no one knows the ministration of grace, except by the light which comes from Christ the covenant of grace.
Principle. He said, ‘None can know the mystery of God in Christ with the light in them.’ See page 14.
Answer. Which is contrary to scripture, ‘I will give him for a covenant, for a light to the Gentiles, he shall be my salvation to the ends of the earth,’ said the Lord. So as this was the salvation, it gives the knowledge of the mystery of salvation; the light that shines in the heart gives ‘the light of the knowledge of the glory of God in the face of Christ Jesus,’ who is the mystery that shines in the heart of those who believe in it; and those who do not, are condemned with the light. And so they are reproved with the spirit of truth, which leads the disciples into all truth, which spirit the world cannot receive, for they do not receive the light, and so are not likely to receive the spirit of truth.
Principle. He said, ‘The light of Christ (in natural man) knows nothing of the spirit.’ And ‘the scripture was the image of Christ without.' See page 14.
Answer. Scriptures without are writings, and do not endure forever, but the power, Christ the power of God, endures forever. Whoever is in the light, comes to know Christ in the spirit, him who is the life. It leads the natural man from his natural state, who believes in it; for all by nature are the children of wrath. Those who believe in it, it leads from the nature, and from the wrath, and these are made free from the wrath to come; and those who do not believe in the light are reproved by the spirit, and what reproves them is manifest to them, and so they know it.
Principle. He said, ‘To affirm the light in the conscience (which we say is the light of Christ) to be the way or guide to Christ, unto which only we should attend, is a dark, fleshly, and most legal principle,’ and calls it ‘the grave in which Christ is buried.’ See page 15.
Answer. This is contrary to Christ's doctrine, who said, ‘He who believes in the light shall not walk in darkness, but have the light of life.’ And he who believes in the light, has entered into his rest and come to the Sabbath, out of the grave, out of the legal, and out of the fleshly, and out of condemnation. And none come to the son Christ, but those who come to the light that comes from him, who has enlightened them with it.
Principle. And again he said, ‘To say the light in every man is Christ the redeemer, is a two-fold error.’ See same page.
Answer. Contrary to John, who said, ‘This is the true light which enlightens every man who comes into the world.’ And ‘he was in the world, and the world did not know him.’ So he shows himself to be one of the stock of the world, who do not know him who was and is in them, the light of the world. He who believes in the light has the light of life, and he who receives the light, receives Christ the redeemer. And he who receives Christ, receives his spirit. And he who does not receive the light that he is enlightened withal, does not receive his redeemer, but hates him; it is his condemnation, and he is in the error.
Principle. He said, ‘The light within was not given for righteousness, neither could it reveal or give life.’ See page 16.
Answer. Contrary to Christ, who said, ‘He who believes in the light shall have the light of life.’ So you are unskillful in the word and doctrine of Christ; and Christ within is given for righteousness; who reveals the Father and gives life, and those who do not have Christ the light within, are reprobates.
Principle. He said, ‘The light within knows nothing of the precious gospel mystery.’ See page 16.
Answer. Contrary to the apostle, who said "the light that shined in their hearts should ‘give the knowledge of the glory of God in the face of Christ Jesus;’ " and the light within comes from the mystery, and is of the mystery itself, and lets see the precious mystery that no one knows except with the light within. So the God of the world has blinded your mind, and you have shown yourself that you are of those who hate the light, and do not come to it; for he who comes to it, comes to the mystery, for the least light of Christ in man is of the mystery, and comes from the mystery.
Principle. He said, ‘It is an error to say Christ came to redeem Israel from the law without, to establish the work within and law in the conscience, in obedience to which men come to be redeemed.’ See page 16.
Answer. Contrary to the apostle, who preached the redemption, and established the law in the heart; and Christ is within, who redeems men from under the law, who is the end of it; and the word of faith is in the heart; and those who do not have this are in the error, though they may talk of Christ.
Principle. He said, ‘It is the divinity of philosophers, and a blotting out of the glory of the grace of Christ, to set forth Christ as a lawgiver, and worker in us.’ See page 17.
Answer. But I say, none know him as a mediator and a lawgiver, nor an offering, nor his blood that cleanses them, but as they know him working in them; and their divinity is in the sophistry who do not know the glory of the grace of Christ working in them.
Principle. He said, ‘A man shall not see himself dead and buried with Christ, and raised up with Christ, by any work or obedience to Christ within.’ See page 18.
Answer. ‘He who believes has the witness in himself;’ and there is the work within, and that is the work of God; and faith is wrought within. And this is contrary to self, for it gives victory over it, and teaches to deny self. So see how you confound yourself; and ‘he who believes has passed from death to life,’ and ‘those who are dead with Christ seek those things that are from above.’
Principle. He said again, ‘The light within is the spirit of the world.’ See page 18.
Answer. Contrary to John's doctrine, who said, ‘he was in the world, and the world did not know him;’ neither do your worldly spirits know him now, as the world's spirit did not know him then; and the world hates the light, and darkness cannot comprehend it, though it shines in darkness. And here you are meddling with things that are too heavy for you, and the cornerstone falls atop of you, and the light that enlightens every one that comes into the world, was before the spirit of the world was.
Principle. He said, ‘That those who affirm the light in every man that condemns for sin, to be Christ the redeemer, have set up an idol.’ See page 19.
Answer. Does not Christ say, ‘I am the light of the world,’ which is ‘the true light, that lights every man that comes into the world,’ who is the redeemer and the salvation to the ends of the earth? And he who receives it receives Christ. And is this not what brings off from all idols? Are they not setting up idols, who are away from the light? Does not Christ the light come to condemn sin in the flesh? And is that the idol? How dare you say so! He was manifest in the flesh, to condemn sin in the flesh; and he said, ‘I am the light,’ and that is not an idol.
Principle. He said, ‘Christ does not come down in spirit into our persons to redeem, but to manifest the redemption;’ and said, ‘he comes the second time without sin to salvation.’ See page 21.
Answer. The apostle tells them ‘work out their salvation with fear and trembling.’ And Christ does not bring peace on earth, but a sword, and judgment, and comes to make blind [those who think they can see], who is the redemption, and makes it manifest by his spirit, and whose light condemns him who hates it, because he will not have what manifests salvation. And whosoever knows redemption, knows it to be manifest [revealed] in him from Christ.
Principle. He said, ‘Those who had the light within, and pierced into the invisible things, and eternal power and godhead, had only the wisdom of this world.’ See page 23.
Answer. And so he would make the light of Christ the wisdom of this world; which light comes from Christ the wisdom of God. The wisdom of the world, cannot pierce into the eternal power and godhead.
Principle. He said, ‘The light within denies all things that God has done for us in Christ, which has no glory, but spreads a veil over.’ page 25.
Answer. None know what God has done for us, nor see the glory in Christ, but by the light which comes from him, ‘who works all both in us and for us, according to his good will and pleasure,’ and does not bring to deny what God works in us. And those who are against the light nullify the light, and are against his glorious person; for the light that is within which lets us see his glory.
Principle. He said, ‘Obedience to the light within is another atonement, and a denying the atonement of Christ,’ and calls it ‘a mystery of iniquity.’ See page 28.
Answer. None know the atonement of Christ except by the light within, and all are in the mystery of iniquity who are out of the light which comes from Christ, the covenant of God to Jews and Gentiles; and that ‘gives them the light of the knowledge of the glory of God in the face of Christ Jesus.’ Mark! He said, the light is what gives the knowledge; and the light within does not set up another atonement; but those who deny the light within set up another atonement than Christ.
Principle. He said, ‘To obey the law within,’ (which we say is the law of the spirit of life, which makes free from sin and death), in this, he said, ‘we agree with the Papists and Pagans.’ See page 30.
Answer. Now in this you may see where you are, out of the apostles' doctrine. And neither you, nor the Papists, nor Pagans acknowledge us in this, that we should be made free from the law of sin and death while we are upon the earth. And here the blood of Jesus is witnessed, and the atonement, and the Father and the son; and this is all seen with the light within.
Principle. He said, ‘he began by faith to behold the love, joy, and redemption prepared for him, before any evil or good was done by him.' page 37.
Answer. Do you not say, you beheld it by faith? And now is not the work good to behold by faith? And does not that give victory over the evil? And does not that do good that beholds by faith? And so whatever is not of faith is sin.
Principle. He said, ‘He is in heavenly places, and yet in the shadow of death with the earthly.’ See page 38.
Answer. He who is in heavenly places is in Christ Jesus, is a new creature: and ‘he who believes in the light, shall not abide in darkness;’ so comes out of shadows. And he who believes, does not abide in condemnation, and so comes out of the shadow of death, though they have sat in the shadow of death before belief, and comes out of the earth. So you have proved yourself not to be a true believer, who comes out of the shadow and death.
Principle. He said, ‘To purify the members, as reckoning it our redemption, our righteousness, all such purity is sin, blindness, and idolatry,’ page 40.
Answer. The apostle calls Christ our redemption, and our sanctification, and our righteousness; and so we can truly say ‘Christ is ours,’ and are no idolaters. And those who cannot say Christ is their sanctification, redemption, righteousness, and mortification, are in idolatry and sin.
Principle. He said, ‘The way to attain the spirit of Christ, is not by waiting on the light within.’ See page 52.
Answer. Christ said, ‘Believe in the light, that you may be children of the light;’ and he who is a child of the light comes to the birth born of the spirit. And Christ enlightens everyone that comes into the world; and ‘as many as received him, he gives them power to become the sons of God.’ And none hear faith, but who hear the light within, which is Christ within, who is the author of it, by which the spirit is received.
Principle. He said, ‘That doctrine or spirit that calls to the light within, only builds up the worship of the world.’ See page 53.
Answer. Contrary to the apostle, who said, the light that ‘shined in their hearts' would give them ‘the light of the knowledge of God in the face of Christ Jesus.’ And Christ said, ‘those who worship God, must worship him in truth.’ And he is the light, and he is the truth, that enlightens every man that comes into the world, and this throws down all the worship of the world. And I say, none come out of the worships of the world, and the doctrines of the world, but who come to the light with which Christ has enlightened every man, that shines in the darkness, and the darkness does not comprehend it.
Principle. He said, ‘To believe in God as the light within men, redeeming from sin, is to deny the witness of the son, and have neither son nor Father.’ See page 54.
Answer. I say, none own the witness of the son, but who own the light which comes from the son, with which they are enlightened; nor know the Father nor the son, nor receive them, but those who receive the light which Christ the son has enlightened them with, nor know God to be a savior but by the light within.
Principle. He said, ‘Those who seek for righteousness by obedience to the light within, differ nothing from the Jews, but only in the copies of the law.’ See page 56.
Answer. None see the obedience of Christ the second Adam, the end of the law, and copies of it, but with the light within, which comes from Christ Jesus, that brings in righteousness, and ends sin and transgression, who is the end of the righteous law, with which light man sees the weakness and un-profitableness of it, and the types and the shadows of it, which Christ is known in the light within, who ends it.
Principle. He said, ‘To rest in hope that I am saved from sin and wrath by the blood of Christ the head, and while conscience condemns for sin, this is to hope against hope.’ See page 57.
Answer. Those who are saved from the wrath by Christ the head, and his blood, they are saved from their sins. And then those who are saved from their sins, how can conscience condemn, and the wrath come upon them for sin; and those who are saved from the wrath, are saved from their sins. But where conscience does condemn for sin, there is wrath; and such cannot witness a cleansing, nor salvation wrought out, nor being saved from sin, but are in the false hope, and not in the true hope which goes against hope, for the true hope is Christ within.
Principle. You speak of ‘Christ's working and giving an example.’ page 67.
Answer. Yet you and the rest are offended at those people who are called Quakers, who say Christ was their example. And so you can allow what you speak yourselves; but if another speaks the same words, it is an offence to you.
Principle. He said, ‘Those who preach redemption by the light in every man, are not of God.’ See page 70.
Answer. The redemption is of Christ the light, that does enlighten every man that comes into the world; and every man that comes into the world who sees his redemption, it is by the light, which he who does enlighten every man that comes into the world has enlightened him with, which is Christ the redeemer, the savior, the second Adam, the way to the Father, who shall make every tongue to confess him to the glory of God; but you who hate the light are condemned.
Principle. He said, ‘Not the light in every man, but the words of the prophets and apostles, is what leads to the Lord Jesus.’ See page 82.
Answer. Many may have the words of the prophets and apostles, but none come to what leads to the Lord Jesus, but who come into the light and life that the prophets and apostles were in, which Christ Jesus is the end of, ‘who enlightens every man that comes into the world.’ Therefore every man that comes into the world must come to the light that Christ has enlightened him with, before he comes to the end of the prophets and the apostles, Christ Jesus, the Lord of life and glory.
Principle. He said, ‘The scriptures are the image of Christ; and he who seeks for God out of the humanity of Christ, he shall lose both God and himself.’ See page 82.
Answer. The scriptures are writings, and the writings will not endure forever; and the image of Christ is the image of God. And all who are in the life that gave forth scriptures, are in the image of Christ, which was before scripture was; and all who have the scriptures out of the life that gave them forth, do not have the image. And he who is out of the truth may have the scriptures; but all are out of the image, who are out of the truth; but who are in the truth, are in the image. And ‘God was in Christ, reconciling the world to himself.’ And ‘who knows the son, knows the Father.’ And he who has found the son, has found the Father also. And he who seeks after God out of Christ, shall never find him.
And as for the rest of your lies and slanders in your book, and unsavory expressions, which are not worthy of mentioning, they will come upon your own head one day, and your words shall be your burden.
Jeremiah Ives' book, called ‘Innocence above Impudence, or the strength of Righteousness exalted above the Quakers' weakness and wickedness.’ His principles follow.
Principle. He said, ‘It is a rare thing to see any of the seed of the devil grown up to that degree of impudence, to charge a man, that he has done what he never did do.’
Answer. The seed of the devil always said what was not true, so not a rare thing to find them; for the devil and his seed are out of the truth, and when he speaks a lie, he speaks of himself, and so speaks a thing that is not true, and this is your case.
Principle. He said, ‘The apostle in his catalogue of the evils of the times.' Page 1.
Answer. Is it not better to call the scripture a declaration, (as they call themselves), than to call them a catalogue? And some of you will say it is a history, and some a catalogue; and again you will say, it is the word of God, whereas the scriptures of truth are words, and God is the word; and you are in the evil time, out of the good, and your time and day are evil.
Principle. He said, ‘The Quakers give that name (as quaking), to themselves, and others do not give it to them as a nick name.’ See page 2.
Answer. The first time that I ever heard them called Quakers, and that name given to them, was by one Gervase Bennet in Darby, a persecutor, called a justice of peace, though that was many years before the power of the Lord was witnessed. Yet I never heard them have that name of Quakers given, before that corrupt justice gave it to hem, and misnamed them so, and in scorn called them so, and you are one of his scholars. But quaking and trembling we own, though they in scorn call us so; and the salvation wrought out with fear and trembling we witness.
Principle. He said, ‘The devil speaks truth sometimes.’ See page 2.
Answer. Christ said, ‘He was a liar from the beginning; and when he speaks a lie, he speaks of himself,’ and has no truth in him; and so he cannot speak truth as it is in him. And the greatest professors upon the earth are in the situation of the devil that speaks the words of truth, but not as being in it, as Christ said to the Jews, ‘they were of their father the devil,’ they spoke from themselves. So those who speak the scriptures but not by the spirit that those did who spoke them forth, they speak of themselves, as the devil does that abode not in the truth, ‘but was a liar from the beginning.’ And thus the truth comprehended it. For it is one thing to speak the truth in the truth, and to be in it, (for he speaks not from himself, but the truth in him); but it is another thing to speak from themselves, and there is where you are.
Principle. He charges us, ‘whether ever any gave worse words to us than we did to others.’ See page 9.
Answer. To speak truth is not to give bad words, to tell a Cain, he is a Cain, an Esau, he is an Esau, an Ishmael, he is an Ishmael, or a wolf, he is a wolf; and to tell evil beasts they are evil beasts, that are worse than the common beasts. And to say, the greedy dogs that can never have enough, are worse than the common dogs that are biting and tearing; and are worse than the common beasts that feed in peace, and eat their food in peace. Now to speak such words and names as these to those who are not so, is to give bad names, and wrong names. But the spirit who gave forth the scriptures, gave such names to those who were found in those steps. It gives to see now, and the whole nation may witness, that Friends may answer to his challenge; the jails and courts show the greediness of such, and their persecution, and their malice against the lambs; and so the saints in the spirit give them their proper names, according to their properties, among which names you are found.
Principle. He said, ‘Much of the scriptures may be understood without the spirit.’ See page 12.
Answer. The scriptures were given forth from the spirit of God, and they are the things of God, and the words of God, and they are not known nor understood, except by the spirit of God, for there is a spiritual understanding. Neither can they understand any of the scripture of truth that cannot be broken, except by the spirit of God within that gave them forth, which is of God from whom they were learned.
Principle. He said, ‘Christ was not a minister of the circumcision.’ See page 14.
Answer. The apostle said, they were ‘circumcised with a circumcision made without hands, in putting off the body of the sins of the flesh;’ they were circumcised with the spirit. But who was the minister of this circumcision? For the apostle said, it was the circumcision of Christ. Col 2:11. And again the apostle said, ‘We are the true circumcision, who worship God in spirit, and have no confidence in the flesh.’ Phil 3:3
Principle. He said, ‘What man in his right wits would say a wilderness was a city.’ See page 14.
Answer. When the people have transgressed the law of God, they have erred from his ways, they have become a wilderness, and bear the fruit of thorns and briars, not seeing any way to get out, till the Lord's mercy is manifested to them; which is further than the law of justice. And you have not seen your wits' end yet, nor seen the wilderness in your heart fenced, though a city; and the children of Israel were called a wilderness, in transgression, though in cities.
Principle. He said, ‘he can tell things to come without the spirit of God.’ And that ‘the Pharisees could tell by the skies what the weather should be, and what the days should bring forth, and this without the spirit of God.’ See page 15.
Answer. What gives to understand the creation, and the altering and changing of the creation, either in weather or days, is the wisdom of God; and his spirit, by which all things were made, knows these things in the truth; who counts the stars, and numbers them in their kind; who ‘sets the sun to rule the day, and the moon to rule the night.’ Now whoever understands these things aright, it is by the spirit of wisdom; and there may be a willful rejecting, and a having these things in the form, yet not a knowing them in truth, and so Christ calls these hypocrites. And a man may know things by the spirit, and go into error from the spirit, and then hold them in his memory.
Principle. He said, ‘Every man that comes into the world does not have the light of Christ in him.’ See page 16.
Answer. ‘This is the true light that does enlighten every man that comes into the world;’ and it ‘shines in the darkness, and the darkness comprehends it not.’ Now this light reproves, where it is come to; but where men hate it because their deeds are evil, it is their condemnation. And so, is not what reproves them, in them; which makes manifest the heart? And are not those who quench the spirit, the wicked? And those who are led by the spirit, are not those the good? And are not here both good and bad? You is not that darkness that John speaks of, that cannot comprehend the light which shines in darkness, like the Pharisees.
Principle. He said, ‘There may be a light to convince people of sin, and yet not within them.’
Answer. There is no people convinced of sin, unless they are convinced within themselves, and with the light within them; and it is the light that makes manifest to a man when he is convinced; it answers to something, and reaches to something in their particulars, though the words are spoken without them from the light.
Principle. ‘That every man in the world should not have his sins pardoned.’ See page 17.
Principle. He said, ‘It is an error to say that every man has a light within him, to teach him to worship God.’ See page 18.
Answer. Every man who comes into the world has a light from Christ Jesus the truth; being in the light which Christ Jesus the truth has enlightened him with, and walking in it, he shall worship God aright in the truth, and come into that which the devil is out of, and worship God in the spirit. But no one worships God correctly but those who are in the light that Christ has enlightened every man with that comes into the world; for whoever is in the light, is in the truth, for it is truth; and all other worships out of the light are like the devil is; and that is where you are, condemned with the light.
Principle. He said, ‘that the error he charges us with, is, to say that the light which does enlighten every man that comes into the world, is within every man.’ See page 19.
Answer. In which he shows his ignorance of the scriptures: ‘I will give him for a covenant of light to the Gentiles,’ a leader to them; ‘and new covenant to the house of Israel and Judah,’ and this covenant was written in their hearts. And as I said before, the light shines in darkness, and the darkness comprehends it not; and where the light shines out of darkness, it shines in the heart. Both he who hates the light is enlightened, and he who loves it; and it reproves the evil deeds of him who hates it.
Principle. He said, ‘It is miserable darkness to direct people to the light within them.’ See page 26.
Answer. Which was the apostle's doctrine; he was sent to turn people from the darkness to the light. And he told people, that the light that shined in their hearts would ‘give them the light of the knowledge of the glory of God in the face of Christ Jesus!’ And Christ told them ‘walk in the light, and believe in it;’ and they are in miserable darkness who do not.
Principle. He said, ‘It is a known error, to say, that a man was in hell, and in heaven.’ See page 21.
Answer. In this he shows his ignorance of scripture; for it gives testimony of men that witnessed that they had been in hell, in the nethermost hell; and witnessed again they were in heaven, and ‘sat in heavenly places in Christ Jesus;’ and such were in heaven as are spoken of in the Revelations.
Principle. ‘It is an error to say they have perfection, and they themselves not are perfect. And to say they have communion with the body and blood of Christ at the Gentiles' table.’ See page 23.
Answer. There are many of the servants and children of God, whose meat and drink are the body and blood of Christ, who come among the Gentiles and their tables, to witness against them; yet nevertheless they have communion with the body and blood of Christ. And many may witness Christ the perfection, in words, though they are not in it, as the whole world does; yet those who are in Christ, are in the spirit, and are perfect. So that it is one thing to be in the thing, and another thing to have sight of the thing, and another thing to profess the thing without the sight. Yet I say, the sight that sees Christ is perfect, and sees perfection; and the faith is perfect, by which he comes to the knowledge of the son of God, and to the measure of the stature of the fullness of Christ.
Principle. He said, ‘The writings of the scriptures may be burned, but the word of God contained in them cannot be burned.’ See page 34.
Answer. If he had said, the word that it speaks of, or testifies of, he would have spoken properly, like scripture; but to say the word is contained in the writing, while the writing said it testifies of Christ the word, is not to speak properly. And here is a proof to you, that the Quakers are sent from God, who speak to you of the scriptures rightly, as they are.
Principle. He said, ‘It is a lie, to say every man has the light of Christ.’ See page 44.
Answer. Contrary to John, who said, ‘Every man that comes into the world is enlightened.’ And ‘as many as receive him, to them he gives power to become the sons of God.' And ‘he who believes in the light, shall not abide in darkness, but shall have the light of life,’ and so it is sufficient. And ‘he who does not believe, is condemned already;’ he has it to believe in, or to condemn him.
Principle. He said, ‘Thousands stumble because they have no light in them.’ See page 44.
Answer. They are those who hate it, and do not receive it which has enlightened them, and not walking in it, it is their condemnation; and it shines in the darkness, and the darkness does not comprehend it; and so they are in darkness, and here is the unregenerate state.
Principle. He said, ‘The Pharisees were far enough from having the kingdom of heaven within.’ See page 45.
Answer. Contrary to Christ's words, who said, it was within them.
Principle. He said, ‘It is a notion to say, the light of Christ is in everyone.’ See page 47.
Answer. Which is contrary to John's doctrine. It is not a strange thing to the saints for these priests and teachers to question the light that enlightens every man that comes into the world; for the Jews, priests, and Levites stumbled at it in the days of John, and it set them all in an uproar as it does you; and they examined and questioned John, and he said, ‘This is the true light that lights every man that comes into the world, that all men through him might believe.’
Principle. He said, ‘None were ever baptized into the name of the Father, son, and Holy Ghost, who were not baptized with water.’ See page 52.
Answer. Where were Matthew, or Mark, or Luke, or John baptized? And many more whom the apostle said, he thanked God he had not baptized, ... although he had begotten many? Baptizing is making disciples to the Lord Jesus, and baptizing them into his name, that is, his power. And he told the saints they were baptized with one spirit, into one body, and said that he thanked God he had baptized but a few: [that is, with water.] But he told of the spirit's baptism, and brought the saints off from things that were seen; and water is seen and its baptism. And as for all your rabble from your contentious spirit, and your railings, and unsavory expressions, they will turn home upon yourself; and your own words will be your burden; and the witness in your conscience will answer in the day of your judgment.
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